LIBRARY TORONTO Shelf No. Register No l/e.vi e. K THE ENCYCLOPEDIA OF MISSIONS. DESCRIPTIVE, HISTORICAL, BIOGRAPHICAL, STATISTICAL. WITH A FULL ASSORTMENT OF MAPS, A COMPLETE BIBLIOG RAPHY, AND LISTS OF BIBLE VERSIONS, MISSIONARY SOCIETIES, MISSION STATIONS, AND A GENERAL INDEX. VOL. II. EDITED BY REV. EDWIN MUNSELL BLISS. FUNK & WAGNALLS: NEW YORK, LONDON, 1891 TORONTO. All Rights Reserved. PRINTED IN THE UNITED STATES. \v OH-O "<r fll Entered according to Act of Congress, in the year 1891, by FUNK & WAGNALLS, In the Office of the Librarian of Congress at Washington, D. C. [Registered at Stationers Hall, London, England.] LIST OF MAPS. VOL. I. 1. AFRICA, POLITICAL MAP, Facing page 6 2. " EGYPT AND EASTERN SOUDAN, ...... 10 3. " CENTRAL, " 14 4. " SOUTH, " 20 5. " WESTERN SOUDAN, 26 6. " NORTH " 30 7. BENGAL (EASTERN INDIA), . " 149 8. BOMBAY (WESTERN INDIA) " 174 9. SOUTH AMERICA, " 180 10. CHINA " 247 11. GREECE AND BALKAN PENINSULA, . " 396 12. HAWAIIAN ISLANDS, " 411 13. INDIA (LANGUAGE MAP). (See also BENGAL, BOMBAY, MADRAS, PUNJAB), " 444 14. ALASKA AND CANADA, , " 452 15. JAPAN AND KOREA " 482 VOL. II. 16. MADAGASCAR " ? 17. MADRAS (EASTERN INDIA) " 19 18. MALAY PENINSULA. BORNEO, etc., 27 19. MICRONESIA AN D MELANESIA (WESTERN PACIFIC), .... " 58 20. MEXICO " 91 21. POLYNESIA (EASTERN PACIFIC), . 208 2 1 PUNMAU (NORTHERN INDIA), 262 23. PERSIA, AFGHANISTAN, 218 - 4. SIAM, . : " 332 25. TURKEY IN ASIA AND SYRIA, " 412 26. WEST INDIES, 4-39 ENCYCLOPAEDIA OF MISSIONS a town of Sierra Leone, West Africa, east of Freetown. Station of the Wes- leyan Methodist Missionary Society (England), with 1 native missionary, 6 local preachers, 85 church-members, 30 day-scholars. Maboiilela (Mabolela), a town in Orange Free State, South Africa, north of Berea, and almost due east of Bloemfoutein. Mission station of Paris Evangelical Society (1859); 1 missionary, 5 evangelists, 372 communicants, 151 scholars. Macartliy s Island, an island in the mouth of the Gambia, Senegambia, West Af rica. The Wesleyaus founded a station here in 1832, but so many white missionaries died on account of the climate, that in 1848 it had to be left to the charge of native preachers from Sierra Leone. They have 86 church-members, a congregation of 300, and the Gospel of Matthew has been translated into Wolof. English, how ever, is generally understood. Macao, a colony of Portugal, on the south east extremity of Hiuug-shang Island, Canton province, China, 60 or 70 miles southeast of Canton. This place was formerly the shipping station for the coolies sent to South America. It is noted now principally for its healthfulness, and for the gambling which is there carried on. A station of the Presbyterian Board (North), with 1 missionary aud wife, from which out- stations in the Canton province arc worked. The work is mainly among the districts from whence emigrants go to the United States and other countries. Macassar Version. The Macassar be longs to the Malaysian languages, and is spoken in the island of Celebes. Aversion of the Gospel of Mark, which Dr. Leydeu had prepared with the help of some learned scholars, was never printed. In 1840 Dr. B. F. Matthess of the mission house at Rotterdam was sent to Celebes, and after having studied the language, he trans lated parts of the New Testament, which were published by the Netherlands Bible Society be tween 1863 and 1874. The first part of the New Testament was published at Macassar and Amsterdam in 1875, and the second in 1888 by the above Bible Society. Macedonia, a section of European Turkey, bounded on the north by Bulgaria, on the south by Greece, on the west by Albania, while on the east there are no definite bounda ries to separate it from the rest of European Turkey. It is in the main coincident with the old kingdom of Macedonia. The chief cities are Salouica (Thessalonica), Uscup, and Mon- astir. The population is chiefly Bulgarian and Greek, though there are large numbers of Al banians. Mission work is carried on by the A. B. C. F. M., with a station at Monastir; and the Presbyterian Board (South), with a station at Salonica. A missionary of the Committee of the Free Church of Scotland for the Conversion of the Jews resides at Salonica. (See Turkey, and Bulgarian Mission of the A. B. C. F. M.) Maccdoiiiaii-Rouniaii Version. The Rouman or Roumanian belongs to the Gra?co- Lalin branch of the Asian family of languages, and is divided into two dialects: the one is the standard Rouman, and is vernacular in Ron- mania and part of Transylvania ; the other is the Macedonian dialect, and is spoken by the Roumans or Vlachs, as they are called, of Macedonia, Albania, aud Thessaly. All former efforts made in behalf of the British aud For eign Bible Society to procure a translation into this dialect having failed, the Society at last succeeded in procuring the services of La/ar Demetrius.ji teacher in the Roumanian Academy at Monastir, who translated the Gospel of St. Matthew into this dialect, which after a careful revision was printed under the direction of Mr. Kyrias, a good Rouman scholar, at Bucharest in 1889. The edition consists of 5,000 copies. Ulaceio, a city of Brazil, South America, on the coast in the province of Alagoas. Its harbor is protected from the ocean by a reef of rocks. Population, 10,000. Mission station Southern Baptist Connection ; 1 native pastor. Macfarlaii, a town in East Knffraria, South Africa, northwest of King William s Town. Mission station of the Free Church of Scotland; MACFARLAN MACKAY, ALEXANDER M. 1 missionary, 1 church, 326 communicants, (5 out -.stations, 4 schools, 218 scholars. Hackay, Alexander ]tt., b. Rhyme, Aberdeenshire, Scotland, October 13th, 1849; was a son of a minister of the Free Church. At three years of age he read tin 1 New Te-ta- inent; at seven, Milton s "Paradise Lost," Gibbon s " Decline and Fall of the Koman Km- pirc, 1 and Robertson s " History of the Discov ery of America." His Father taught him geog raphy, astronomy, and geometry ; stopping in their walks to demonstrate a proposition of Euclid, or illustrate the motions of the heavenly bodies, or trace the course of a newly-discovered river of the Dark Continent with his cane in the sand. He listened with interest to letters and conversations of meu of science, as Hugh Miller, Sir Roderick Murehisou, and others, who were sometimes visitors at the manse, sometimes iu correspondence with his father. At eleven he for a time discarded books, and gave himself to the study of engines, gas-making, carpentry, blacksmithing, saddlery, etc. At thirteen he again began to devour books, and made great progress in the classics and mathematics, but for recreation watched the processes of photogra phy and ship-building. At sixteen his mother s death, and her dying request that he would " search " the Scriptures, deeply impressed him. At eighteen he entered the training-college for teachers, and was distinguished in many depart ments of study. He afterwards studied for three years, at Edinburgh University, applied mechanics, engineering, higher mathematics, physics, to which he added one year of survej r - iug and fortification. At twenty-four he went to Germany to acquire the language, and thus have access to the stores of lore iu that laud. He soon secured a position in a large engineer ing establishment in Berlin as conntructeur or draughtsman. Here he was a missionary among the ungodly workmen in the institution, and was preparing in heart and purpose to go as an engineering missionary to carry the gospel with civilization to some dark corner of the heathen world. At twenty-six, in 1875, in response to an appeal from the Church Missionary Society for a practical business man to go to Mombasa, he offered himself, but another person had been secured. Later iu the year an offer of a highly lucrative secular position was made him; but he declined it, that he might be ready, when the Lord should permit him, "to go to the heathen. Early the next year he was accepted by the Church Missionary Society; embarked April 25th, 1876, for Victoria Nyauza, reaching Zanzi bar May 29th. In November, on the march through Ugogo, he was taken very ill, and was sent back by Dr. Smith, but recovered lie fore reaching the coast. Instructed by the secretary not to return before the close of the rainy season, he constructed 230 miles of road to Mpwapwa. In November, 1878, he reached Uganda. Alluding to the kind treatment he had received from the natives, he says : "Wherever I rind myself in Stanley s track, I nud his treatment of the natives has invariably been such as to win from them the highest re spect for the face of a white man." Mr. Mackay had acquired a knowledge of the Swa- hili language, and was able immediately to print portions of the Scriptures, and to read and explain them to the king and his people. Mtesa showed much interest in the truth. Children were much drawn to Mr. Mackay, and con stantly surrounded him. Many were learn ing to read the Bible, and the Sabbath began to be partially observed at Court. Soon Roman Catholic teacher* came, and bitterly opposed his teaching. Mohammedans also began to withstand him. JIc labored daily at the print ing-press, having to cut hi* own types, and also repaired tools, and did oilier work for the na tives, thereby supplying hi* own wants. He ex pre**ed regret that so much of his time wa* thus taken from religions teaching, but hoped his example would lie useful, as labor was 80 much despised by the heathen. November 1st. 1879, he wrote : " Hosts of people come every day for ins ruction. chiefly in reading. " Again lie mentions having men read to him while he works at the lathe or forge. His journal show* intense xeal and incessant labor in making known the gospel with prayer and faith. In 1882 live converts were baptized, and in is^-J the native church consisted of 80 members, in cluding two daughters and a grand-daughter of the king. But in that year Mtesa died, and was succeeded by his young son Mwanga, who proved to be weak and vacillating, and a tool iu the hands of his crafty courtiers. Political events in Africa stimulated suspicion of foreign- . ers, and he soon began to persecute the Chris tians and oppose the missionaries. Three lads were burned for their adhesion to Christianity, and many others were slain. Mr. Mackay was repeatedly threatened with expulsion, but held his ground, and was allowed for a time to con tinue his work, his skill as an engineer and mechanic, of which the king often availed him self, helping to secure his favor. In 1886 the persecution broke out again, many under great tortures exhibiting a Christian fortitude and heroism unsurpassed in apostolic times. In 1887 the Arabs succeeded in persuading Mwanga to expel Mr. Mackay. Having locked the mission premises, he embarked July 20th for the south ern end of the lake, making his abode at Usambiro. Here he remained for three years, translating and printing the Scriptures, teaching the Christian refugees from Uganda, instructing the natives of the district, as far as he could with an imperfect knowledge of their language, and working at house-building, brick- making, and the construction of a steam-launch with which to navigate the lake. He was at tacked with malarial fever, and died February 8th, 1890, after five days illness. Mr. Ashe, his companion, says . "1 have lost my best and most loving earthly friend. A born leader, as gentle as lie was brave. One part of his char acter wa* his earnestness in prayer and the study of the Bible." Colonel J. A. Grant, companion of Speke in his journeys, thus writes: "The blow to civilization in Central Africa which has fallen on us all is not easily repaired, for a score of us would never make a Mackay." Mr. Stock remarks : " Mackay is identified in mo-t minds with the industrial, material, and civiliz ing side of missions. It would indeed be most unjust to think of him entirely in that aspect. A man who was one day grappling with Mo hammedans in strenuous theological argument, and preaching Christ, that He is the Son of God; who the next day was content to sit for hours teaching boys to read, and explaining to them simple texts; and who the third day was pati ently translating the blessed words of life into a language that had no grammar or dictionary 14 IxnigltUde 46 Kast from 48 On-rnwii-h SO 11 MACKAY, ALEXANDER M. such a man was 110 mere industrial and civil izing missionary." The Society thus records its estimate of Mr. Mackay : "His talents were of a very high order, and he brought to bear upon the cause of the spread of Christian ity and civilization in Africa not only remark able practical resourcefulness as an accom plished engineer, but the powers of a vigorous and cultivated mind, and a devotion and perse verance unsurpassed by any African mission ary. Moreover, he took a leading part in the direct work of the mission, teaching and preaching the Word of God; and he utilized the knowledge of both classical and modern lan guages in reducing the vernacular of Uganda to writing, and rendering into it portions of Scrip ture, prayers, etc." Mackenzie, J. Kenneth, "!.!>., a medical missionary of the London Missionary Society; was first appointed to Hankow; he took charge of the mission hospital there till 1878, when in the autumn he was transferred to Tientsin. He was called in to prescribe for the illness of the wife of the powerful Viceroy of Chihli, Li Hung Chang, and his success in curing her attracted the attention of the Vice roy to his work. A dispensary was opened in the Viceroy s theatre, with a female department, and large subscriptions were made by him and other high officers towards the building of a hospital. In 1881 the hospital, on the promises of the London Mission, was opened by the Viceroy, and plans were adopted for a medical school, to which the students formerly sent to the United States of America by the govern ment were sent to be trained as doctors, and a thorough organization of a medical staff for the Chinese army and navy was in course of formation. Amid his arduous duties, Dr. Mackenzie found time to pursue evangelistic work, both among the poor patients and those "in Caesar s household," for the favor of the Viceroy secured him access to many of the high officials. The work at Tientsin grew and en larged, so that in his last report, 1887, he gave the number in attendance at the dispensary as 13,799, in-patients in the hospital 591, and 9 medical students. He was called suddenly , away from his work by death, April 1st, 1888. He was universally admired and beloved by his associates, and was said to be the "most impor tant man in Tientsin. " The London Missionary Society report speaks of him thus: " A skilful physician, he was also, and above all, an earnest evangelist." A handsome slab of stone, bearing a brief motto on one side, and on the other a short biographical sketch, built into the outer wall of the courtyard of his old dispensary at Tientsin, is the mark of the esteem and loving memory of his college students and some of the native Christians who knew and loved him well. Macleag, a settlement on Lake Alexan- drina. South Australia; was founded in 1858 by the Scotchman Tapliu, who translated parts of the Bible into Narrinjeri, wrote a grammar of the tongue, and made a careful study of 22 native languages. Station of the Hermanns- burg Evangelical Lutheran Mission. Macmillaiinatiia, town in Orissa, India, two miles from Cuttack, the capital. A sub station of the General Baptist Missionary Society (established 186), worked from Cuttack. It has one chapel, supplied by preachers from Cuttack, 32 church-members, and a Christian community of 115. Madagascar, an island of the Indian Ocean, nearly parallel with the eastern coa>t of South Africa, from which it is separated by the Mozambique Channel, which varies in width from 220 to 540 miles. Its northernmost point is in IT 57 30 south latitude, and the southern most is in 25 38 55 south latitude. Its breadth is at the widest point over 7 of longitude. Its ex treme length is 975 miles, and its breadth varies from 250 to 350 miles. Its area is about 230,000 English square miles. It is the third largest island in the world, ranking only below Borneo and New Guinea. Madagascar has a coast-line of over 2,000 miles, and on the northwestern, northern, and northeastern coasts there are many good and some excellent harbors; but south of latitude 19 there are very few roadsteads where a ves sel can ride in safety, either on the east or west coasts. At the north, Diego Suarez Inlet is its finest harbor. The ports best known on the east coast are: Port Choiseul in Antongil Bay, Ports Ste. Marie, Fenoarivo, Foule Point, Tamatave, Mahauoro, Vatomandry, Mohila. On the south are Fort Dauphin and two or three less important ports. On the west the impor tant harbors are: Nosy-Ve, Morondava, Main- tirano, Mojanga, the largest port on the island; Helleville, in the French island of N6sy-Be; Bavatoby, and Pasindava. Surface and Productions. The island is of volcanic origin, and has many extinct volcanoes and some which, if not now active, have been so within the historic period. Its general structure includes three or four ranges of mountains, not parallel, but extending froni north to south, with many spurs; these are in the central portions of the island, though nearer to the east than the west coast. Some of the ranges extend nearly to the northern limit of the island, and others to the southern coast. Aukar- atra mountains, mostly in Imeriua, whose prin cipal summits rise between 8,000 and 9,000 feet; the Angavo range, forming the water-shed of the island, about 70 miles from the east coast, and. 200 from the west, having five summits with an elevation of 6,000 to 7,300 feet; the Andringitra ranges, mostly in Betsileo, and others farther south. The mountain summits, lofty as they are, do not in this latitude reach the snow-line. This mountainous region is known as the High- laud provinces, and constitutes the finest portion of the island in healthf uluess, delightful climate, productiveness, and the intelligence of its in habitants. Immediately below these highlands is a belt or perhaps two belts of forest, extend ing nearly around the island. This forest belt varies in altitude from 1,800 to 4,000 feet. Portions of it are dense jungle, with the llianas or climbing plants rendering it almost irupass able; other portions are park-like groves, with stately and valuable timber-trees; toward the south" there are extensive prairies and desert lands. The forest belt varies from 30 to 50 miles in breadth. From the forest belt to the coast extends the lit toral or alluvial region, having a tiat, low-lying, sandy, and marshy soil, washed down through the ages, from the rocks and forests, and bor dered on the east coast by a long line of lagoons or sounds. This littoral region is from 20 to 30 MADAGASCAR MADAGASCAR miles wide on the oast coast, but from 40 to 60 on the west eoa-t. Jl is sickly and hot, the de caying vegetation producing fevers aud mias matic diseases. C/iiiKiti . Temperale and healthy in the High land provinces, the temperature rarely above *."> F. or below 40 F., except in the mountains, where il sinks to Itt at night perhaps once or t \vice in a year. In the forest licit, less healthy and more moist, and at times hot; in the more open timber the climate is delightful. In the littoral region the heat is intense, and the Mal agasy fever prevails, and very often proves fatal to those who are not fully acclimated. Xnturiil llixtory U/K! / rodticts. Madagascar is remarkable in its zoology. There are no great beasts of prey. The lemur takes the place of the various families of monkeys and apes; there are several species of ant-eaters, two or three civet cats; the aye-aye, an animal allied to the sloth family, but found nowhere else; and there are several rodents. Keptiles are numerous, but, except the crocodile aud three or four species of pythons, are generally harm less. Birds are numerous, and many of them of beautiful plumage. The birds of prey are large and powerful, but not abundant; and a species, just become extinct, the tepyornis, is be lieved to have been the largest bird on the earth. About two thirds of the known species of birds on the island are peculiar to Madagas car. The fish are plentiful, and many of them of edible species. Most of the domestic animals have been introduced, and cattle and sheep are raised and exported in great numbers. Wild dogs are so numerous as to be a pest. The fiora of Madagascar is abundant, and about 700 out of 3,000 species are peculiar to the island. Many of them are of exquisite beauty. It is a paradise for the orchids; more, and more beautiful species being found here than in all other countries. The forests abound in peculiar and valuable timber, some of it the finest known; and caoutchouc trees and vines, the copal-tree, the sago-palm, the bread-fruit, the Roria palm, the pepper-tree, the tallow-tree, the traveller s-tree, the pomegranate and other trees of the Citrus family, the tamarind, the quassia, the lace-leaf shrub, the sugar-cane, the manioc an indigenous arrow-root, etc., etc., are plentiful in the forests and highlands. Most of the cereals are largely cultivated. Ethnology and Tribal Divisions. The origin of the Malagasy and their race af finities with the other oriental nations have led to great controversies among the most eminent ethnologists of our century. It is generally agreed that the original in habitants of the island were from some of the African races, and most probably from south eastern Africa Zulus or Kafirs. Though dark, they seem to have been negritos rather than negroes. They were known by the Malagasy us Yazimba. Investigations show that they were of low stature; their heads were narrow and elongated; they were physically weaker than the invading tribes, had no knowledge of the use of iron, and tied before the superior weapons of their adversaries. A small remnant of them were still living in 1843, and it is believed that a few are yet to be found in the southwest. In regard to the present inhabitants of the island, known as the Malagasy, these facts are settled: They all speak the same language, the dialects differing no more than the Yorkshire and Lancashire do in England: aud this lan guage is of very close kindred with the Malay, and lias many Malay words. There is a marked dilTorence in color, features, and hair among the different tribes: some are of tine stature and physique, but very dark, with curly or frizzly black hair; their features are more Polynesian than negro; others are of lighter complexion, with straight or veiy slightly curled hair, gen erally of good height, and well-formed. The Hovas, \\lioare the ruling tribe, are generally somewhat below the middle stature, of a light- olive complexion, frequently fairer than the Spanish. Portuguese, or Italians. Their bair is black, but soft, fine, and straight or curling; their eyes are hazel, their figures erect, and though small, well-proportioned; the hands and feet small, and their gait and movements agile, free, and graceful. The theory of their origin which is best sup ported seems to be that these tribes are of Ma layan or Malayo-Polyuesian stock; that they came to Madagascar at different times, and probably not in large numbers at first; that the first invaders landed on the south-southeast or east coasts, and gradually crowded the Vazimba into the interior or highland regions; that other companies came later, and landed upon the southern and western coasts, and they also forced the aborigines away from the coasts; that these invaders, engaging largely in the slave- trade (bringing negroes from the Mozambique coast), aud trading with Arabs, Phoenicians, and Syrians, and being of loose morals, became gradually a mixed race, having the physical characteristics of the several races thus com mingled. At a period about 1,000 years ago, a fresh irruption came from Malaysia, a more in telligent tribe than their predecessors, and find ing the coasts occupied, pushed forward into the interior, and driving the Vazimba before them, possessed themselves of their lands, and grew strong, and great there. These were the Hovas, and perhaps also the Bctsimisiirakas, the Betauimena, and the Sihanakas of the eastern coast and forest regions. The Betsileo, who occupy the province south of Imeriua, though in intelligence and political ability they strongly resemble~the Hovas.are physically very dill ei en from them, being of large stature, very dark complexion, and crisp or woolly hair, and with a low and broad forehead and thick lips, re sembling the negro race more strongly than any other of the Malagasy tribes. Yet their language is substantially the same with that of the Hovas, and they take as readily to the arts of civilization. They were probably earlier im migrants, and perhaps had intermarried with the" Vazimba or the Mozambique slaves. They were divided into three elans, and these were often at war with each other, and the captives became the slaves of the captors. In 1810 the principal tribes of Madagascar were: 1. The Sakalava, divided into the north ern and southern tribes, occupying the western coast, and including many smaller clans; their members were estimated at 1,500,000. 2. The Betsimisaraka, with several clans, and including the Betaniniena. occupying the east coast, about 1.500,000 more. 3. The Sihanaka and Tanka- rana, northeast provinces; about 500,000. 4. The Bara and Tanala and some smaller tribes, in the southeast, 500,000. 5. Imerina, the land of the MADAGASCAR MADAGASCAR Hovas, then about 600,000 : and 6. The Betsileo, 1,200,000. The last two were the Highland provinces. Social and Religious Condition bcf oi-e Missions were established. Though discovered in mediaeval times, no effort was made by Europeans to explore or coloni/.e Madagascar till 1506, when the Portuguese, after some exploration in 1540, undertook to (i i. slave and Christianize its inhabitants. They made repeated efforts to this end in the next hundred years, landing small colonies on its shores, establishing trading-posts, from whence they sold the people who came under their power as slaves. These natives were Sakalavas, who did not choose to be the prey of European slave- dealers, and massacred the Portuguese colonists and priests in 1548, 1585, 1600, and 1615. The English and Dutch made several attempts to plant colonies at various points on the coast of the island, between 1595 and 1640. Both nations were at that time engaged in the slave trade. In 1642 the French undertook to colonize Madagascar, and within the next 170 years they had organized several great companies or socie ties, and planted many colonies, in which Laza- rist and Jesuit priests were always conspicu ous and often evil advisers, but owing to their maintenance of the slave trade, and their treach erous dealings with the natives, four or five of these colonies were attacked and massacred by the chiefs. From their own misconduct and the deadly character of the climate on the coast, the last of these societies was obliged, in 1686, to surrender its charter and its whole property to Louis XIV., King of France, who claimed, but never exercised, authority over it. For the next thirty or thirty-five years the northern part of the island was the most for midable rendezvous of the pirates, who infested the Indian Ocean and bade defiance to all the European powers. They treated the natives well, and several of the tribes were on friendly terms with them ; but their rendezvous was finally broken up in 1723. It was not until 1754 that another attempt was made by the French to plant a colony in Madagascar, and this was broken up by a massacre. In the 57 years which followed, occasional attempts were made to establish trading-posts at different points on the island at Fort Dauphin in the south, Tamatave and Foule Point on the east coast, and N6sy-Be and Ste. Marie Islands; but these were one after another abandoned, till, in 1811, the only two remaining trading-posts, Tamatave and Foule Point, with a mere hand ful of men in each, were surrendered to the English, as their sole possessions in Madagascar. These settlements and trading posts, maintained with fitful irregularity from 1642 to 1811, had professed to have, for one of their objects, the conversion of these heathen to Christianity; they had had at all times Roman Catholic priests, generally Lazarist or Jesuit Fathers, at their stations; but the rapacity and licentiousness of the officials and their men, and in many cases of the priests themselves, had disgusted the Malagasy, and made them despise a religion so much worse in their sight than their own idol atry. In all these 160 years there is no mention of more than one Malagasy convert, who had been taken to France, and educated by Vincent de Paul ; and he, while acting as a servant of two of the belligerent priests, was slain with them by his own countrymen in 1663. The social and religious condition of these tribes at the beginning of this century was most deplorable. >i ot only were the different tribes almost constantly at war with each other, for the double purpose of obtaining spoil, and of securing captives who were reduced to slavery and sold to the slave-ships of the Arabs, Turks, Portuguese, Spanish, French, and (alas, that it should be necessary to say it !) English, and possibly Americans. Their principal chiefs also carried on a considerable trade with the Arab dhows, or slavers, from Zanzibar, Mozam bique, and Sofala, purchasing negro slaves from Mozambique and rum from Zanzibar, and pay ing for them in rice, bullocks, timber, and other products of the island, and often in their own countrymen whom they had enslaved. As might be supposed, the state of morals was as low as it well could be: polygamy was the rule with the chiefs and nobles ; chastity was un known in the towns, and little regarded in the country. Many of the large tribes were adroit thieves, cheats, and liars. This was particularly true of the Sakalava (long the ruling tribe), the Bara, and the Betsileo. One of the best of the Sakalava said to Mr. Sibree: " All the Sakalava steal; I myself also." They were also the most treacherous and vindictive of the tribes. Some of the tribes were industrious and skilful, so far as their opportunities admitted, in the mechan ic arts ; others were indolent, averse to work, but ready to steal. The coast tribes were gen erally, though with some exception, fond of aquatic pursuits, skilful as fishermen, turtle- catchers, or rowers, and imitated the Malays in their long and well-handled proas or canoes with outriggers ; the interior tribes were gener ally agriculturists, when not engaged in war. Their religious system was not as artificial or philosophical as that of many heathen nations They believed in a supreme being who ruled overall; they also had an idea of subordinate deities, who ruled over certain places, persons, or interests. There were no idol temples, few idolatrous processions, no priestly class in rich robes and exerting almost regal power, no pil grimages, penances, castes, no costly offerings or sacrifices (this at least among the Hovas, though it is said that among some of the coast tribes, on important occasions, human sacrifices were offered), and while there was some super stition, and occasionally attempts at divination, there seems to have been little tendency to fetichism or voodooism. Mr. William Pool was present when, at the destruction of the na tional idols in 1869, their chief idol, liakelim- ahiza, was dissected before being burned. It was of small size a piece of wood two or three inches long, and as large as the middle finger of a man s hand, wrapped in two thicknesses of scarlet silk about three feet long and three inches wide, the wood pointed at one end and movable in the silk, and two silver chains about three inches in length at either end of the silk. It was placed in a small case made of a portion of the trunk of a young tree hollowed out. There was no carving or ornamental work upon it. This idol was the guardian of the sovereign and the kingdom; others, as that protecting against serpents, that preserving the rice crop from harm, etc., were still more rude than that already described. One of the sovereign s idols was a small quantity of sand tied up in a cloth; another was an imitation of shark s teeth in sil ver; others, pieces of coral or bone. The wor- MADAGASCAR B MADAGASCAR ship of these idols was not very general or reverent. The Malagasy were not ;i devout people; they did not like to retain God in their knowledge. They l>:iid a sort of homage to llieir deceased ancestors, lint reared no temples or statues to them. Tlie idol-keepers, who by eustom held tlie rank and privileges of nobles, were not very numerous, and were disliked by the people. They resorted to divination at the demand of tlie rulers, and generally the ordeal of the In ii jt im was administered by them. This ordeal, which consisted iu the administration of a portion of the nut of the Tumjliiiiin Vt in mjlnn in a part of a lipe banana, with many ceremonies and prayers and much mystery, was a very potent instrument of evil in the hands of these idol-keepers. From one third to one fourth of those who took it died. It was a powerful emetic poison. The religious system of the Malagasy exerted no influence on their moral natures, and indeed made no pretence of doing so. It was simply supposed to confer upon them temporal benefits; w hy or for what service on their part does not appear. There were no days or seasons for the public worship of .the idols; indeed they seem to have been only or mainly used for purposes of divina tion. On certain occasions, such as the accession of a new sovereign, the coronation or public showing (fisehoana) of tlie new ruler to the peo ple, and the observance of the Malagasy new year, which usually took place in the spring, they were brought out. The Malagasy year was a lunar year, and consisted of only 854 days. This observance of the new year was a feast of five days; the sovereign bathed publicly in the palace, and each of the principal families in their own homes. There was great feasting in all the capital villages, many thousands of bullocks being slain and their flesh distributed. The idols were carried in procession, all laws being in abeyance for the time, and drunken ness and the most horrible licentiousness pre vailed everywhere during these public days, as on the other occasions already mentioned. The government of the various tribes was, like that of most savage nations, by chiefs. It was not necessarily hereditary, though confined to the class of nobles (Audriana), and was as often, perhaps, in the female as in the male line. The succession was not often conferred upon the eldest son or daughter, and there was much intrigue, and sometimes bloodshed, before the ruler was selected. Once on the throne, how ever, his government was an absolute despotism, though sometimes " tempered by assassination." There was no written language in any of the tribes; the decrees of the sovereign were promul gated by heralds, and however unjust, could only be changed by his will. The government was feudal in its character; the chief and the nobles held the tribe in bondage; they owned all the land, and the people as well; if either the ruler or the nobles required any work done, as the cultivation of the fields, the preparation of clothing, or arms and munitions of war, or if they desired to go to war with a neighboring tribe, the clansmen were called out and required to perform the service, providing themselves with food and clothing, for the time required. The chief or nobles were only required to fur nish the necessary arms. This forced service was called /andfBp0ana,^nd it exists, in a modi fied form, to this time. There was no military organization, no drill, and nothing but an ignorant mass or rabble of men, ill provided with weapons, and each fighting "on his own hook." There was al- \\.-i\-. of course, immense loss of life, more from starvation and fever than from wounds in battle. The raids, which were very frequent between the tribes, were started for purpo-es of plunder, the theft of cattle, and the capture of slaves, either for purposes of lust or for sale not infrequently for both. For the most part, during the 17th and 18th centuries, the Sakalava. who were divided into two great tribes, the Northern and Southern Sakaiava. seem to have been in tlieascendancy. and to have controlled, though with many re volts, the tribes of the forests and the highlands. The yoke they imposed was a heavy one. and the Hovas and Betsileos were rest less under it: but their conquerors treated them with con tempt, calling them dogs, outcasts, and denying that they were true Malagasy. The Hovas and Betsileos were at this time unknown to the outside world. Neither the Portuguese, the French, the Dutch, nor the English had ever heard of them except in terms of contempt. They were the dogs, the slaves of the Sakalavas; of less account than the Be- tanimena, the Betsimisaraka, the Biira, or the Auosy. But in 1785 an Andrian, or chief, of the Hovas, called Impoinimeriua (the desire of Imerina), succeeded in uniting the divided clans of the province of Imerina under his own authority, and bv his superior abilities and diplomacy gained to his cause several of the smaller adjacent tribes; but while he proceeded to subdue most of the forest tribes, he was yet compelled to pay tribute to the Sakaltiva of the western coast. Between 1808 and 1810 he was attacked with a mortal sickness, and summoned home his sou Radama, born in 1792 and trained in part by Arab teachers. This young chief, not over 17 years of age, at his father s death was proclaimed as Radama. King of the Hovas Radama was a very remarkable man. He had no faith iu the idols of his countrymen, but he was ambitious, intelligent, capable of reading character, shrewd and politic, and possessed of that magnetic power over men which would compel them to do his will. He had in the Hovas a people who were thoroughly fitted for his purpose, obedient, teachable, and capable of being made good sol diers. In some way he had provided them with a considerable quantity of firearms. It was his purpose from the day he ascended the throne to throw off the yoke of the tiakalavas. and become King of Madagascar. He knew that for this purpose he must have a very large army, well trained in European tactics and- discipline, and supplied with European arms and ammunition. Great Britain was at war with France in all parts of the world; and in 1810 her squadrons captured the two islands Mauritius or the Isle of Fiance, and Bourbon (afterwards called Reunion). Mauritius had been actively engaged in commerce, and the French settlements or trading-posts in Mada gascar had been placed under the control of the French commandant, or governor of Mauritius, and were known as dependencies of the Mauri tius government. The surrender of these two islands to Great Britain involved also that of the dependencies in Madagascar, of which there were but two, Tamatave and Foule Point. MADAGASCAR MADAGASCAR The French were not disposed, however, to give up their claims on Madagascar, and a long controversy, involving much treachery on the part of some of the coast chiefs, ensued. The new governor of the Mauritius, Sir Robert Farquhar, was exceedingly hostile to the slave- trade, of which Madagascar had been the chief seat in the Indian Ocean; and he sought, in this surrender of the French power in Madagas car, to strike a crushing blow at the slave-trade there, of which the French had been the strong supporters. Learning of the increasing power of the Hovas and the ability of their king, Radauia, he resolved to make a treaty with him, as the representative of the Malagasy, by which, under terms favorable to both parlies, the slave- trade in Madagascar should be broken up. The time was favorable, for Radama needed the help which the English Government could give him, and was ready to make large concessions to obtain it. There were many difficulties in the way of the negotiation. Radama wished to be recognized as King of Madagascar, yet it was only by receiving arms and money by means of this treaty that he could conquer the formidable tribes to which he was now paying tribute. He hoped, also, that by reducing the language to writing, educating his people, and giving his soldiers military instruction, he should be able to retain the ascendency over the whole island, which he was endeavoring to acquire. Sir Robert Farquhar believed that Radama would soon become sovereign of Mada gascar, and while he knew the craftiness and treachery of most savage chiefs, he felt satisfied that the young king would keep faith with him. The great objects he sought to gain were the breaking up of the slave trade, the securing of the commerce of the island to England, the elevation of these savages to civilization, educa tion, and a better life; and the introduction of Christianity among a people wholly given over to vice. At the same time he knew that if this treaty was made with Radama alone it would be repudiated by some or all of the coast tribes, who together were possibly stronger than Radama. Sir Robert Farquhar sent Captain Le Sage and Mr. Hastie to Antananarivo, the Hova capital, to negotiate the terms of the treaty; and on January 14th, 1817, Captain Le Sage took the oath of blood with Radama; and the treaty between them was concluded on the 4th of February, in which it was stipulated that Radama should cause the cessation and extinc tion of the export slave-trade throughout the island, either by himself or parties under his control, any aiding or abetting in such sale in any way being punishable by the reduction of the person or persons so offending to slavery themselves. In consideration of this concession on the part of Radama, the commissioners on the part of the Governor of Mauritius and of the King of England agreed to pay to Radama yearly $1,000 in gold, $1,000 in silver, 100 barrels of powder, 100 English muskets, 400 uniforms, a complete uniform for the king, swords and belts, two horses, etc., etc. Further it was stipulated that officers should be sent for the instruction of the Malagasy troops in military tactics; that there should be no attacks made on the Sultan of the Comoro Islands; that the language should be reduced to writing, and that schools should be established. Sir Robert Farquhar did not deem it safe to conclude definitively the treaty until he had secured the acquiescence of other chiefs who were partially independent of Radama. Accord ingly he instructed his agent Mr. Pye to bring to Tamatave, if possible, two younger brothers of Radama, one of them heir-presumptive: tin- two chiefs of the Betsimisaraka (one a French half-breed, who called himself King of Tama tave), two of the southern chiefs, a son of one of the chiefs of fhe Betauimena, and Radama s two chief ministers, and reconciling them with Radama, to have the treaty signed and approved by all. This was accomplished after many delays, October 23d, 1817, and Captain Stan fell and Mr. T. R. Pye signed on the part of Sir Robert Farquhar; and Mr. James Hastie, as agent, went to Antananarivo and continued to instruct the young princes and aid in enforcing the treaty for preventing the exportation of slaves. Many untoward circumstances, includ ing the treachery of some of the parties and the stupidity of others, delayed the ratification of this treaty until October llth, 1820. Meanwhile, early in 1818, without waiting for the final ratification of the treaty, the LON DON MISSIONARY SOCIETY sent two missionaries, Rev. S. Bevau and D. Jones, with their families, as their first missionaries to Madagascar. They had attempted to plant a mission there in 1811, but their missionary, Dr. Vanderkemp, had died on his way from the Cape of Good Hope to Mauritius. Messrs. Bevau and Jones reached Port Louis (Mauritius) in July, 1818, and lauded at Tamatave August 18th, leaving their fam ilies in Mauritius. They were kindly received by some of the chiefs, and collected together a number of children, whom they taught, and made some studies in regard to the language. About October 1st they revisited Port Louis, but soon returned with their families. Soon after lauding on the coast, where a station was established at Andovorauto, all were attacked with the deadly Madagascar fever, and before two months had passed Mr. Jones was the sole survivor of the two families. In April he at tempted to resume his labors, but frequent relapses rendered it necessary for him to return to Mauritius in July. He remained there for fourteen mouths, but when the troubles with Radama had been adjusted and Mr. Hastie was about to return to Antananarivo, Mr. Jones accompanied him, Sir Robert Farquhar doing all in his power to secure for him a favorable reception. He arrived there October 4th. 1820. King Radama welcomed him cordially, and gave the fullest permission for English Protes tant missionaries to settle at his capital; and by his personal kindness to Mr. Jones showed his people how desirous he was that they should be instructed. On the 8th of December, 1820, the first school was opened at Antananarivo. The London Missionary Society, awake to their great opportunity, sent forward their mission aries, teachers, and artisans as rapidly as prac ticable, and very soon the mission work was actively prosecuted in all directions. The first work, of course, was the acquisition of the language and its reduction to writing; then, in their schools, the children were taught the written language, and elementary instruction by means of it. The missionary teachers were preparing books in the Malagasy language; the artisans were teaching the people carpentry, weaving, tanning, and blacksmith work; and a printing-press having been sent out, and fonts of Malagasy type cast in England, they were MADAGASCAR 8 MADAGASCAR soon printing school-books and portions of the Scripl ures, and instructing I lie young and teach able Malagasy hoys in the art of printing. The missionaries were engaged in translating the Scriptures, and in preaching as soon as they co dd conunand tlie language. No missionaries ever worked harder, and none had more evident manifestations of the divine blessing on iheir labors. Necessarily, the scliools held a promi nent position in their work for the first few years. The king, though engaged with his army and his wars, encouraged the instruction of his people to the utmost of his power. Nearly KM) scliools were established in the capital and its vicinity, and between 4,000 and 5 (MM) pupils of both sexes passed through them before is2s, having received the elements of a good education. The instruction in the arts ;md trades was also making great progress. At first it was difficult to overcome the strong prejudices of the people against foreigners and their teaching, and it was still more difficult to teach those who had been the bond-servants of sin and addicted to the grossest vices, to be come temperate, chaste, pure, and Christ-like. The missionaries found, after they became able to preach, that, it was necessary, to have the Word of God circulated among the people as far as possible; and hence they redoubled their efforts to translate the Scriptures quickly, and have them printed and circulated, at the same time multiplying as rapidly as they could the number of readers. A church was organized from the English residents in the capital, and though small in numbers, it was very active in Christian work ; and those who understood the Malagasy tongue were encouraged to gather the young Hovas for religious instruction and singing. Two congregations of natives for Christian worship were formed in Antananarivo, and very fully attended ; others were formed in villages around the capital, and two or three in Vouizougo, a district about a dav s journey to the west. In January, 1828, the" Gospel of St. Luke in Mala gasy was put to press, and other portions of the Scriptures were printed as rapidly as they could be properly prepared. In the autumn of 18^7 a permission had been received from the king allowing Any to be baptized who desired to re ceive that rite ; but though none came, there was evidence in abundance that many had abardoned their idols, and were seeking after God, and that His truth was finding an entrance into their hearts. It was at this time, when the missionaries were beginning to feel encouraged at the great success which seemed to be within their grasp, that King Kadama died, on the 27th of July, 1828. Kadama was not a Christian ; indeed he was a man of many and heinous faults, and his death, at the early age of thirty six, was un doubtedly due to his excesses and self indul gence. But he had many good traits : he was patriotic, manly, and truthful ; he was far- sighted, and even his ambition led him to de sire the improvement and elevation of his peo ple. He saw that a written language, educa tion and general intelligence, the promotion of industry, and thorough military discipline woidd make the Hovas superior to all adjacent tribes or nations; he had no faith in the na tional idols or in divination ; and without any convictionsof I lie necessity of personal religion. he was persuaded that ( hristianity would be better for his people than heathenism. The loss of such a ruler, at MICH a time, seemed the severest blow which could be inflicted upon this infant mission . l, u t God made it cvenluallv the means of the greatest good. Kadama hail selected his nephew as his successor, if he left no son, but one of his twelve wives, bv no means the favorite wife, conspired to secure the throne to herself, and succeeded. Her name was Kabodo, and she was of a family of nobles of the first lank; but she was of violent temper, utterly unscrupulous mid bloodthirsty, devoted to the worship of idols, and given to all the vices of the Hovas. She ascended the throne as Kanavalona I. ; and her first official act was the putting to death of all the near relatives of the late king, and all the officers who had been most attached to him. Some of these were speared, but others of the highest rank, and among them the mother and sister of Kadama, and the husband of the latter, were starved to death. No one was left alive who could contest her claim to the throne. Mr. Hastie, the Brit ish resident and warm friend of the mission aries, had died at Antananarivo in 1826 ; but his successor, Mr. Lyall, was ordered to leave the country at a few hours notice, and his family were subjected to gross insults. The mission aries and their followers were naturally alarmed ; but though there were indications of a coming storm of persecution, it pleased God that its fury should be averted for nearly seven years, and that the new converts should be gathered into churches, and encouraged and instructed by the missionaries till they could bear up against persecution and death In 1829, 30, and "61 the queen was engaged in a controversy, and a sort of guerilla warfare with the French. Their war-ships had bombarded Tamatave, Foule Pomt, and Point Larree, but had been severely repulsed at Foule Point, and the French com mander and six sailors captured, beheaded, and their heads put on poles on the shore of the town. The revolution in France prevented a con tinuance of the war ; but Queen Kanuvaloua, to show her brutal nature, had sent out her armies against the coast tribes north, south, and west, and at a fearful cost of the lives of her own subjects had, by deceit and trickery, caused the surrender of great numbers of the innocent inhabitants, on the promise that their lives should be spared ; and then butchering the men, had taken the women and youth cap tives, and sold them into slavery. In 1831. 32, 33, and 34 there were abou t 25,000 people murdered in these raids, while more than 60,000 were captured and sold into slavery. In one district on the west coast the headmen of a clan of Sakalava were accused of concealing arms, seized and crucified, to the number of some hundreds, the crosses surrounding the village ; and some thousands of the people, whom they had tried to defend, were sei/ed and sold as slaves. So great was the reign of terror, that the people of Vohilena, in the forest belt, escaped to the forests, and became brigands, plundering all who came that way. During this period the queen found little time to persecute the Christians, among whom she believed there were very few natives; while she hated the missionaries, she was dis posed for a time to allow them to teach in the scliools, to print school-books, to prosecute sci entific studies, and in other ways to improve the condition of the people. Accordingly, at MADAGASCAR 9 MADAGASCAR the end of six months after Radama s death the missionaries Were permitted to resume their labors, and the schools, the translation of the Scriptures and other books, and their printing went forward rapidly ; the New Testament translation was completed, and soon after, by the aid of the British and Foreign Bible Society, its printing was commenced. Portions of the Old Testament, and particularly of the Psalms, were prepared for the press, and the translation of the whole of the Old Testament was pushed forward. Through the children in the schools, and those who had gone out from them, these portions of the Scriptures were widely circu lated ; and when in 1832 all the boys above thirteen years of age in the schools were drafted into the army, large quantities of these and other good books were widely circulated. In 1633 not less than 15,000 copies of parts of the Scriptures were finished, and upwards of 6,000 of them were sent out Mr. and Mrs. Atkinson were sent home in July, 1832, on the plea that their permit to remain had expired, and Mr. Canborn in 1833 ; but there were about a dozen missionaries and their families left, and none of these were ordered away till 1835, when Messrs. Cameron, Freeman, Chick, and Kitchiug were dismissed. During these years the missionaries who were able to preach had been very active, and their labors had been greatly blessed. No native church had been formed, and no Mala gasy had been baptized until 1831 ; but on the 22d of May of that year the queen issued a mes sage, granting permission for the baptism of converts. Regarding this as the direct answer to prayer, the missionaries proceeded to avail themselves of it. There were man}- converts, and on the 29th of May, 1831, Mr. Griffiths bap tized twenty, and the first native church was formed. Baptisms were almost constant, other churches were formed ; and in a few months there were between one and two thousands of members of these churches. At the end of six months the permission to baptize was withdrawn in the case of those who were in the government service, and a month or two earlier the use of wine at the Communion was prohibited to the same class. About three months later, in January, 1832, these prohibitions were extended to all the people. Before 1833 the attempt was made to divest the education given in the schools of any religious character, and those who had been baplized were put into inferior positions. The queen was proceeding cautiously, but it was evident that a decided reactionary policy had commenced. Liberty to preach and print still remained, and great exertions were made to prepare a large number of books for circulation, and to instruct the increasing congregations which pressed forward to hear the Word of God. The Christian soldiers, who had formed part of the army of the queen, had carried their portions of the Scriptures with them, and all over the island little groups were learning to read, meeting together for worship, and trusting in Christ for salvation. The more promising of the converts were seeking for in struction to enable them to preach Christ to their countrymen. In June, 1834, the mission aries, though looking forward to the rapid ap proach of the storm of persecution, were still able to praise God that so many were savingly converted and that the work was going forward with such power. In July, 1834, the queen forbade any native except those in the govern ment service to learn to read or write ; it was evident that still greater trials were in store for the Christians. This and other proclamations indicated that the whole force of the queen s dis pleasure was to be visited on the native Chris tians ; and a few who, from unworthy motives, had manifested some friendship for the Chris tians (though, to their honor be it said, not one of those who had received baptism), began to withdraw from them, and associate with the heathen portions of the community. Ratsimauisa, who had been the commander-iu- chief of the army, and about this time became prime-minister to the queen, was the chief per secutor, and prompted her to greater cruelties than even her brutal uafcure demanded. It was clear to him that if Christianity was not arrested the idolatry of tne country would be overturned, and the customs of their ancestors forgotten; and in January, 1835, at his instiga tion, a formal accusation was made against the Christians, before the chief judges of the llovas, and the following charges were preferred: 1st. They despise the idols; 3d. They are always praying; 3d. They will not swear, but merely affirm; 4th. Their women are chaste; 5th. They are of one mind with regard to their religion; 6th. They observe the Sabbath as a sacred day. It seems that their enemies could allege nothing against them, "except it were concerning the law of their God." The queen formed the opinion that their de spising the idols of their fathers, and ceasing to pray to the royal ancestors by whom the kingdom had been founded, would surely lead them in time to despise her, and treat her, their living sovereign, with contempt, reserving all their reverence and love for the Lord Christ. Thus jealousy was added to her hostility to Christianity. The crisis which came so suddenly was said to have been brought about by the following incident: An influential chief appeared before the queen, and requested that a bright and sharp spear might be brought, saying " that he could not but see with grief the dishonor done, both to the idols and the memory of the queen s predecessors, by the doctrines of the foreigners, and how the ancient customs were being de stroyed, and the new faith was spreading on every hand; that this would soon be followed by the invasion of Madagascar by the Euro peans; and as lie would rather die than see his sovereign and country so disgraced, he asked for a spear to pierce his heart before that evil day came." It is said that the queen was so affected with grief and rage that she remained silent for a considerable time, and then vowed that she would put a stop to Christianity if it cost the life of every Christian on the island. She issued an order on the 15th of Februaiy, 1835, for a grand kabary (a mass-meeting of the people), to assemble on Sunday, the 1st of March, on the plain of Mahamasina, west of the capital, and great preparations were made for the assembly. On the same day (February 1 5th), all the " heads of hundreds" were assembled on the same plain, where the judges met them, and conveyed the queen s command that they should forthwith summon all who were able to walk men, wom en, children, and slaves to attend the kabary to -be held that day fortnight, on the 1st of March. None were to remain at home in Imeri- na except one individual in each house, to take MADAGASCAR 10 MADAGASCAR charge of the properly. On the 2tith of Feb ruary several officer-, headed by Ratsimani-a, entered the chapel at Ainliatmiakaiiga ill the capital and read a letter from the queen ad dressed to the missionaries, forbidding religious worshi\ the rite of baptism, aud the assembling of a society, to her subjects. The Europeans were permitted to follow their own customs and religious practices, but they could riot be allowed to teach them to the subjects of Rana- valona. They would be allowed to teach such arts and sciences as would be beneficial to her subjects, but nothing beyond these. At the great kabary of March 1st there was tiring of cannon and musketry, and the soldiers surrounded the multitude to inspire them with terror, and then the principal judge addressed the kabary, delivering a long message from the queen, calling upon all who had been baptized, all who had worshipped and kept the Sabbath, or had entered into a Christian society, to come forward and accuse themselves, and confess such crimes, under pain of death. Ratsimanisa repeated the substance of the queen s royal mes sage, aud some of the head men replied to it with servility. Others seemed reluctant to make reply; when Rainiharo, one of the queen s chief officers, and for twenty-five years a prime- minister, the bitterest of persecutors, said that unless the guilty came forward within a mouth to accuse themselves, the officers and judges would cut off their heads. The queen reduced the time for confession to a week. About two thousand confessed, and on the 9th of March, 1885, she pronounced sentence on them. The twelve senior teachers were reduced in rank, and four hundred of the officers of the army were degraded, some of them to the condition of common soldiers. Among the people, those who did not hold offices under the government were fined according to the extent to which they had avowed their attachment to Christian ity. There were about 1,600 of these. There was no shedding of blood at this time; but as an answer to the earnest petition of the mission aries and teachers to be permitted to teach and preach under certain restrictions, the queen ordered that any Malagasy who was seen in company with any of the missionaries should be arrested and put in chains.* All portions of the Scriptures and other religious books were ordered to be given up, under the severest pen alties; but many were concealed, and gave com fort to the persecuted ones in after years. All religious meetings were prohibited, and spies commissioned to hunt the Christians and their forbidden books. In June and August Messrs. Cameron, Free man, Chick, and Kitching left Madagascar by order of the queen, but Rev. Messrs. I). Johns and E. Baker remained to give what comfort and help they could to the little band of faithful disciples. They also determined to complete the translation and printing of the entire Scrip tures and of the "Pilgrim s Progress." Their Malagasy printers and compositors had been com pelled to leave them, but they toiled on till they had completed both books, and printed an edi- * The Malagasy punishment of putting an accused person in chains was one of great severity: the pris oner had bands or collars of iron around his neck, waist, and nnkles. the latter being sometimes hound together. These bands \vere connected together by heavy bars of iron, so that sitting was impos.sible, locomotion difficult, and the torture was constant. tion of about one thousand copies, which were soon absorbed by the ( hris iaiis, who concealed them, as far as possible, from the government spies. Probably the larger part were eventu ally confiscated, but a considerable number ,-ame to light alter Kanavalona s death. Jieing again ordered to leave the island, Messrs. Johns and Baker departed in July, I8:!(i, but not till they had bid the converts an affectionate fan- well, preaching at great risk in the old chapel at Ambatonakanga from the text, "Lord, s;,ve us! we pciish." They retreated to Mauritius, but Mr. Johns, at least, visited the island more than once, and in 1840 penetrated to the capital, where he found to his sorrow that many of the disciples had been called to suffer martyrdom, while nine at the time of his visit were put to death at Amb&hip&tsy. More than two hundred Christians were scattered over the country, man\ r of them in chains, others hiding from their enemies, but all "destitute, affiictcd, tor mented," yet full of faith and trust in God, "enduring as seeing Him who is invisible" to mortal eyes. Mr. Johns made great efforts to secure the escape of some of these to Xosy Be, and thence to Mauritius. A few did escape, but the strict watch kept up by the queen ren dered it almost impossible for them to evade her spies. In 1843 Mr. Johns, who had again visited N&sy-Be on one of these errands of mercy, succumbed to the fever, and died a mar tyr to his zeal for the rescue of these Malagasy converts. Greatly to the astonishment of Queen Rana- valoua, her plan for extinguishing Christianity in Madagascar had signally failed. She had closed the schools; prohibited all religious meet ings; sent away all the missionaries; confiscated all the portions of Scriptures and religious books she could find by her spies; degraded, lined. aud whipped the Christians, and threatened them with severer punishments: and yet the number of Christians was increasing every day, and quietly but persistently all her decrees were set at naught. She determined upon severer measures, for she had sworn a solemn oath to root out Christianity if she had to put every Christian to death. Early in 1830 Rafaravavy, a woman of high rank, was accused of Christianity, and was con demned to death; but the queen, being alarmed by a great fire in the capital, spared her life but fined her heavily. The queen s bloody wars and reckless disre gard of the lives of her soldiers, who perished by tens of thousands, hail led to a famine and to uprising in some portions of Imerina; these she put down with a strong hand, and if those accused were Christians, there was no mercy for them. In the eight mouths following Messrs. Johns and Baker s departure in July, I,s36, 1,016 persons were put to death in the capital on various charges, "too of them having been de clared guilty by the iiiiii/i-nn ordeal, and either dying from the poison or being speared, fiG being burned to death, and (5o killed by cruci fixion or other means. That a considerable number of these were Christians was certain; but the avowed executions for professing Chris tianity did not begin till August. }*?>!. when a prayer-meeting was discovered and broken up, those who had attended it arrested and pun ished: one of these, a young woman named Rasalama, one of the earliest converts, who had * been baptized by Mr. Griffiths, was reserved MADAGASCAR 11 MADAGASCAR for death by the queen. She was first chained in the way to produce the utmost torture, and the next morning led to the place of execution at Ambohipotsy, where, while praying that the Lord would receive her spirit and that this sin might not be laid to the charge of her murder ers, she wa-i thrust through by the fatal spear, and her body left to be devoured by the wild dogs. In 1837 Kafarahdiy, a youug but de voted Christian man, suffered martyrdom on the same spot, and with the same holy confi dence and joy. The storm of persecution uo\v increased in violence, and a large number of Christians were apprehended and condemned to death. Among the number were six (four men and two women, one of the latter being Kafaravavy, already mentioned), who escaped from the island and reached England. Most of those who were condemned suffered death by the spear. Many were sentenced to take the tangeiut ordeal, and being generally de clared guilty, were speared, if they did not die first from the poison. Many were deprived of their honors and rank, and if iu the army, whatever their rank, were degraded to the position of common soldiers. Heavy fines were exacted from others; many were sold into perpetual slavery, and some were sent to the most unhealthy portions of the coast to die from the fatal marsh fevers. There were many hundreds of these sufferers for Christ s sake, but none of them turned back to idols, or to the vile life of the heathen; and what was especially astonishing to the queen, there were scores of adherents to the new faith for every one whom she put to death. The persecution raged fiercely in 18:J9, 1840, 1841, and 1842. The years from 1843 to 1848 were marked by a decided lull iu the persecution. The queen was in difficulties with both England and France, and her attention was diverted from the Chris tians by the incidents of the war. In this lull of the persecuting spirit the gospel made great progress. The queen s son, Rakoto (afterward Radama II.), took a great interest iu the Chris tians, and it is said professed conversion; Prince Ramonja, his cousin, was already an active Christian, and had suffered for the faith, and among others of noble rank the son of Raini- haro, the prime-minister of the queen, and the most violent persecutor among the Hovas, had joined the Christians. The native preachers preached and baptized almost openly in the suburbs of the capital, and very many were added to the churches. Another fiery baptism came iu the early months of 1849. The queen finding that her realm was becoming largely Christian in spite of her previous efforts, re solved now to try still severer means of fulfill ing her vow. On the 28th of March, 1849, nineteen Christians, all of them of excellent families and four of them at least from the high est nobles, were condemned to die for the crime of being Christians. Fifteen were to be hurled over the cliffs at Ampamarinana, a perpendic ular wall of rock 150 feet high, and with a rocky ravine or cunon at the bottom. This is now known as the Rock of Hurling of Antana narivo. The queen looked down from her pal ace windows and saw her subjects dashed to pieces because they were Christians. The idols were taken to the place of execution, and each victim was lowered by a rope a little way over the precipice, and the demand made, Will you worship this god ? or will you cease to pray to Christ ?" The answer iu each case was an em phatic "No!" and the rope was cut, and the martyrs, often singing as they went, were hurled down upon the rocks below. Only one of the condemned was spared a young girl of fitteen, a relative and favorite of the queen, who finding her firm caused her to be taken away and sent to a distant village on the charge that she was insane. This noble girl, Raviva by name, lived to found a large Christian church in the place where she was exiled, and to bring her father and her relatives to Christ. Mr. Ellis saw her in 1862. Four of the nineteen who were condemned to death that day were audrians or nobles of the highest rank, and as, by the Hova custom, their blood could not be shed, the queen resolved to put them to death by burning them at the stake. The sentence was executed at Faravohitra, a level summit of the northern ridge of hills of the city, just where it begins to slope down to the great plain. Of these four, two were husband and wife, the latter about to become a mother. They walked calmly to the place of execution, singing the sweet Malagasy hymns which had been their joy iu the past and were their solace now. Arrived at the place they meekly sur rendered themselves to be fastened to the stakes. Amid a terrific storm of rain and lightning the fires were kindled and mounted higher and higher, but no cry of pain proceeded from the funeral pyres, but only songs of praise, and these prayers, recorded by a faithful disciple who witnessed their martyrdom: "O Lord, receive our spirits; for Thy love to us has caused this to come to us; but, O Lord ! lay not this sin to the charge of our rulers." The Christian lady had the pangs of maternity added to the terrors of the flame, but she uttered no cry of anguish evei^whcn the brutal executioner with his spear thrust the new-born babe back into the flames. When their bodies were consumed the bodies of those who had been hurled over the cliff at Ampamarinana, or such portions of them as had not been devoured by the wild dogs, were brought to Faravohitra and burned in the same tires which had consumed the other martyrs. This was only the beginning. The queen s rage increased every day, and she was con stantly inventing some new torture. Her prime-minister, Rainiharo, was equally fero cious with his mistress as a persecutor both had sons who were converts, or at least fearless advocates of the Christians. They resorted to crucifixion, and fearing lest the agony of this form of death should not be sufficient, when they were nearly dead with hunger and thirst and exhaustion, fires were lighted under the crosses, and these and the martyrs were con sumed together. At Fiadilna, a plain adjacent to the capital, scores of victims were put to death by stoning, and the horrors of this form of death as committed by Malagasy hands were said to have exceeded all others. The friends of those put to death at Fiadilna stole forth at night, and at the imminent peril of their lives carried off for interment all that could be col lected of their remains. Every possible indignity was inflicted upon those who were condemned to death. These executions were continued till hundreds had perished. In addition to those who endured the extreme penalty of death by these various MADAGASCAR 12 MADAGASCAR modes of destruction, a far larger number suf fered in other ways, and in very many CU6fl their sufferings terminated in death or helpless ness. Thirty .-even ]>reachers, with their wives itnd families, were consigned to a life of irre deemable slavery. The property of those who were sold into slavery, as well as of those who were executed, was allowed to become the prey of the rabble, who were thus encouraged to become spies. Over 100 were Hogged terribly with whips, and then sentenced to work in chains for life. Many who had property were heavily fined, and the nobles who had professed Christianity were not only deprived of their rank, but were forced to the hardest and most menial labor. Officers of the army were re duced to the ranks and coudeiuned to severe labor in building a large stone house as a gov ernment factory, and were branded with the words Tifi-ltuihiiraiHi, That which is not to be imitated," to prevent others from following their example. Altogether, in the early spring of 1849," says the Rev. E. Prout, one of the mis sionaries of the London Missionary Society, " 1,900, according to the lowest estimate, but more probably upwards of 2,000, were thus severely punished and tortured because they had either professed or favored the religion o*f Jesus." This cruel persecution went on for years. The judges were incessantly occupied with examinations, and the least act or word, the vaguest suspicion, exposed all, from the highest tolhe lowest, to be dragged before them. The country was scoured in all directions by the spies of the queen and the idol-keepers. Domi ciliary visits were of daily, often of hourly, recurrence, and slaves usually an affectionate class of the inhabitants watched their owners every movement, and, for the first time, found themselves listened to in a court of justice. Numbers fled to the mountains, or hid them- . selves in the depths of the neighboring forests, eking out a scanty subsistence, until want and exposure put an end to their lives. Others con structed hiding-places in their own houses, in their rice-pits, and on their own farms, and were there tended and supplied with food by their relatives for years, reappearing long after they had been accounted dead. The four principal places of execution, Am- bohipotsy, Ampamarmaua, Ambatonakanga, and Faravohitra. have, since the queen s death, been made the sites of four memorial churches of stone, capable of seating about one thousand worshippers. The money for erecting these was furnished by English "friends of the Mala gasy Christians, but the Christians have them selves erected excellent and commodious churches on other sites, where the blood of the martyrs was shed. All the testimony, both heathen and Christian, shows that not only was there no recantation among these converts to Christianity, many of whom were illiterate and but recently brought to Christ, but that they bore the gross indignities, and the cruel and terrible deaths to which they were subjected, with quiet heroism and unfaltering trust in (iod. " Let us go and see how these Christians behave; they are said not to be afraid to die," were the words of some of the principal otlicers of the royal household. The same otlicers said afterward. " \Ve were near, and saw all that took place. The Christians were not afraid, and did not recant." Their fortitude and courage produced a deep impression on the minds of the people. The cruelty of the queen was beginning to defeat it- own purpose. The heathen saw that there wa- a power in the Christian religion which over came all earthly opposition, and that the Chris tians were the most truly loyal of all the queen s subjects. Many felt and said: " This is the finger of (iod; there must be something divine in this belief; and they were led to become Christians notwithstanding the peril to which it exposed them. This persecution continued with great fury till 1852, when the death of Raimharo, the prime-minister (who had been even more bitter in his persecuting spirit than the queen herself); the influence of the young prince, which was exerted in favor of Christianity; and of his cousin Ramonja, who was an active Christian were instrumental in producing greater tolera tion. But the discovery of a plot to dethrone the queen, instigated by a French adventurer, and maliciously charged against the Christians. furnished a pretext for the commencement of a new and still more bloody persecution by the queen in 1857. During this period of comparative quiet. Rev. William Ellis, Foreign Secretary of the London Missionary Society, made three visits to Madagascar, in the hope of bringing comfort to the suffering, faithful disciples in Imeriua, in 1853, 1854, and 1856. He reached Tamatave and other towns on the east coast in 1853 and 1854, and Antananarivo in 1855. Again in March, 1856, he visited the island. In these visits he was able to cheer and comfort many of the Christians, to distribute many copies of the Malagasy New Testament, and in his third visit to make the acquaintance of the young Prince Rakoto (later Radama II.), of whom he formed a high opinion. He was also presented to the queen, who treated him courteously, but coldly. He returned to England in March, 1857, and three months later, the last great persecution was commenced. On the 3d of July, 1857, the population of the capital were driven from their homes by the soldiers to a great kabary or National Assembly. The queen announced her determination to stamp out Christianity. All suspected persons were imprisoned, and daily kabarys (assemblies) were held in the city and its neighborhood to denounce the Cl-r stians. A few days after the first great assembly, twen ty-one were stoned and then beheaded; many others suffered at the " Rock of Hurliue:" and it was believed that this was the most fatal of all the persecutions. A large n umber were sen tenced to the tangena ordeal, by which many died, and many more were put in chains ai.d reduced to slavery. This persecution was main tained for nearly three years. But deliverance was now at hand. On the 15th of August, 1801, the queen died. She bad reigned thirty-three years, and twenty-five of those years had In < -;i marked by cruel persecution of the saints of God, and Vain efforts to root out Christianity from the island. The result had been that those wlio were persecuted went everywhere, preaching the Word." Christian life had at tained a depth, power, and reality which would have been impossible in a time of ease and prosperity. All that an absolute sovereign, backed by a powerful government and a nu merous army, could do to dislodge Christianity from the country had been done. Several MADAGASCAR 18 MADAGASCAR thousands had been put to death in various ways. Yet the little company of believing men. and women left by their Eugljsh pastors ;m<l teachers, as sheep without a shepherd, in 1836, had multiplied at least twenty-fold in 1861, and had attained to a fulness of faith and love, which brought their heathen fellow-country men to Christ more surely than any preaching could do. They had studied the Word of God very faithfully, and, like Paul, they knew in whom they had believed. Their patient trust in God, their forgiving spirit, had often melted the hearts of their persecutors. Their purity of life and morals was attested by their ene mies; their religion was their only crime. On the 18th of August the Prince Rakoto, the son of Ranavalona I., succeeded his mother with the title of Radama II. Mr. Ellis says: " The sun did not set on the day on which Radama II. became King of Madagascar before he had proclaimed equal protection to all its inhabi tants, and declared that every man was free to worship God according to the dictates of his own conscience, without fear or danger." Prison doors were opened, the fetters were knocked off from the prisoners, messengers were dispatched to the remote and pestilential districts, to which many of the Christians had been banished, to save alive those who had not already perished from disease and exhaustion, to remove the heavy and cruel chains they had worn so long, and to set free those who had been consigned to hopeless slavery. The exiles hastened home. Men and women, wan and wasted with suffering and want, reappeared in the city, to the astonishment of their neighbors, who had deemed them long since dead, and to the grateful joy of their friends. The long- desired jubilee had come, and gladness and re joicing everywhere prevailed; while even the heathen, who had sympathized with the Chris tians in their sufferings, now congratulated them on their deliverance. Within a month after the queen s decease eleven houses were opened for the worship of God in the capital and great numbers in the adjacent country, and churches were being erected everywhere, and filled Sabbath after Sabbath with rejoicing worshippers. Within a very few years the memorial churches were erected, which rendered Antananarivo famous alike for its churches and palaces. Radama II. invited the missionaries of the London Missionary Society, and especially his friend Rev. William Ellis, to return. Mr. Ellis reached the capital in June, 1862, and Tvas followed in August by three ordained ministers, a medical missionary, a teacher and a printer, who were all soon busy resuming the work laid down in 1836. Christianity had tri umphed. The 2,000 adherents to the Christian cause who then braved the rage of the persecut ing queen had become a host of 40,000, only about one fifth of them baptized believers, but all witnesses for Christ, and ready to suffer and die for Him. In this jubilee of deliverance many were daily added to the churches. Back of these were more than 100,000 who, though not believers, had rejected idols and were ready to embrace Christianity. Provision was made as rapidly as possible for reopening the schools, and the king gave his sanction and aid, for he de sired that the children should be educated, and that the nation should make progress. The printing was also actively resumed, and this was of great service to the king. Radama II. was a man of fair abilities, and of a kindly and amiable disposition. He had, in the later years of his mother s life, been very heartily in sympathy with the Christians, and had boldly defended them, sometimes at the peril of his own life. He had never united with any of the churches, nor did he profess to be a Christian after he came to the throne, though he had often said he hoped to become one. His earliest proclamations were very favorable to Christianity, giving perfect religious freedom to all, and inviting religious teachers to come to the country. He also invited traders and for eigners to come to the island and establish trade there. He also abolished all export and import duties. The immediate result of this was that the cheap, vile rum of the Mauritius was poured into the island in immense quantities, and the great trade in bullocks and other commodities was paid for in this horrible stuff. The na tives, especially of the coast tribes, who had previously been addicted to the use of their own rum, which was more costly, now became ut terly besotted and ruined, both in body and estate. He made many other decrees which were wise and good. He restored the lands and property to the Christians which had been confiscated by his mother s orders. He dimin ished very greatly the fanompbana or unre quited service, which had been exacted from the common people by the government or no bles, and set the example of paying for labor in money. He set free all the captives of the Betsileo, Sakalava, and other tribes which his mother had raided; and not only restored their property so far as he could, but sent back the bones of those who had perished. He endeav ored to make treaties with foreign nations, and to secure for his people the advantages of for eign inventions. But with these good laws and decrees he made many bad ones, which worked great in jury to himself and his country. He became very intimate with a wily and unscrupulous French adventurer named Lambert, the same one who had conspired against his mother, who led him into intemperance and other vices, that he might have more power over him. While intoxicated, the king conceded to Lambert over one third of the arable lands of the island, the privilege of working all its mines, and of con ducting manufactures, and of bringing in as many Jesuits as he pleased. These concessions were all violations of the long- established "customs "of the Hova rulers, but Lambert induced him to sign contracts for them, with out any compensation. He had also surround ed himself with young men, many of them heathen, and of dissolute habits, with whom he engaged in gross excesses, and who con trolled the appointments to offices, and really governed the realm. These young favorites were called the Menamdso. At their prompt ing, and in the interest of the idol-keepers, he promulgated a decree that all differences of opinion, whether of individuals or of villages and towns, might be settled by open battle be tween the parties, and that the successful party should not be called to account for any deaths which might result. This was really opening the way to civil war, and the wiser nobles and leaders would not permit this law to go into MADAGASCAR 14 MADAGASCAR effect, nor the Menamaso to continue to rule. The most powerful of the nobles went to the king and, on their knees, begged him to revoke this decree and give up the .Menamaso. He obstinately refused to do either; a revolution ensued; the Menaniaso were seen red, and most of them put to death; and the king, still con tinuing obstinate, was strangled. No other deaths and no riots ensued, and the next day the queen, Rahodo, was proclaimed as a consti tutional sovereign, ruling in connection with the body of nobles and the heads of the people. The new queen was called to the throne as Kasoherina. The constitutional provisions were few and simple, but very effective. These are samples: 1. "The sovereign shall not drink spirituous liquors." 2. "Perfect freedom and protection is guaranteed to all foreigners who are obedient to the laws of the country." 3. " Friendly relations are to be nnintained with all other nations." 4. "Protection and liberty to worship, teach, and promote Christianity are secured to the native Christians as well as to for eigners." 5. " The sovereign or any other per son may not sell to foreigners any lands, or mines, or waterfalls." This last was the revival of an old law. Queen Kasoherina was not a Christian, but an idolater; but she was a woman of good sense and integrity, and she carried out, in perfect good faith, the agreement she had made, and even added many favors to the Christians. She Lad difficulties at first with the Sakalavas and some of the other tribes, who would not be lieve that Radama II. was dead; later she had troubles with Lambert, who insisted on his concession, and threatened to cause the French squadron to bombard Tamatave unless it was yielded. He was finally quieted by the pay ment of $240,000 by the Hova government. She was also greatly annoyed by the Jesuit priests, who were really French spies. They demanded sites for churches, and the recog nition of their schools, and were given to in truding into the palace, and administering their ritual and rites, without asking anybody s per mission. They claimed to have crowned Ra dama II., and when Queen Rasoherina was dy ing, and had been for many hours unconscious, to have administered extreme unction and ushered her, all unknown to herself, into heaven as a devout Catholic queen. She found it necessary to depose her first prime-minister for intemperance, and replaced him by his brother, Rainilaiarivony, who became later distinguished as the ablest of Oriental statesmen. But in all her relations with the missionaries and Christians she was a good and just ruler, and during her reign the churches prospered, and the mission work went on very satisfac torily. From 1864 to 1866, the Society for the Propagation of the Gospel had planted some missions at Tamatave and at Foule Point, but owing to the climate did not for some time meet with great success, and after the with drawal of the Church Missionary Society from the coast in 1874 they transferred their headquarters to the capital, though still main taining a mission at Tamatave and its vicin ity, and going forward with the work in Bet- sileo. They now have a bishop at the capital. The Church Missionary Society, after many misfortunes, established a mission at Andevo- rauto, 70 miles south of Tamatave. and in 1M!8 extended their labors into the IJetsileo province. Their missions in Madagascar were transferred to tin S. I . G. in 1874. There are more than HI, noil adherents in these combined missions, and 112 native preachers and teachers. The Society of Friends, hoih of England and Amer ica, established schools and labored zealously with the missionaries of the London Missionary Society from isi ,7. and soon established a print- ing establishment. They have many school>. and are doing a great and good work. The Norwegian .Missionary Society commenced their labors In 1867 at Bltftfo, in .North I .etsileo. Their work here has been productive of excel lent results. They had in 1888 2 .\ stations, in cluding several among the Sakalava of the west coast, established in 1874, but not very success ful; and three established in 1888 among the Tauala and Anosy of the southeast coast, which are promising, They have more than 20,000 adherents, and 304 schools with nearly 33,000 scholars. The last days of Queen Rasoherina were dark ened by a conspiracy and insurrection, headed by the ex-prime-minister, Rainivonina-hitriani- ouy, to place a young Christian king on the throne, with himself as his prime-minister. The scheme failed signally, and the conspirators were arrested and put in irons. Queen Rasoher ina died April 1st, 1868. On the 2d of April, 1868, Ramoma, a niece or cousin of the late queen, was proclaimed Queen of Madagascar under the title of Rauavalona II. On this oc casion, for the first time in the history of Mada gascar, no idols were brought forth to greet the new queen as she stood before the people on the balcony of the great palace. The popular leaders of the Malagasy were shrewd enough to see that the attempted revolution after the death of Radama II. had partly failed because it had not gone far enough, and that if they would re tain their position, and make Madagascar a real and permanent power among the eastern nations, the reform must go forward, and Christianity must be recognized as a real power in the state, and its government and policy must be changed with that end in view. The prime- minister, Rainilaiarivony, a man of extraordi nary ability, who was at the head of this move ment, was not, probably, at that time a Chris tian, though he had been for years a student of the Scriptures. One after another, changes were made, and it soon became understood that Madagascar was to be a Christian kingdom, and that Ranavalona II. was to be the first Christian queen of the island. On the 3d of September, 1868, the coronation (literally the faehodna, or "ceremony of showing"), the first public occasion when the sovereign showed her self to the people, took place. It was celebrated with great pomp and ceremony: the royal can opy was emblazoned with Scripture texts, and a copy of the Malagasy Scriptures, elegantly bound, was placed conspicuously by her side under the canopy, and on her return to the pal ace prayers were offered by one of the native pastors. The next month the queen, the prime- minister, and the household of the palace met together for Christian worship, and this prac tice was maintained daily during her whole reign. On the 19th of February, 1869, Rana valona II., following the example of former queens, was married to the prime-minister, Raiuilaiarivony. It was in their case a love- match; he had been converted since her acces sion to the throne. Two days later, after a MADAGASCAR 15 MADAGASCAR very careful and thorough examination, the queen and prime-minister were baptized and re ceived into the palace church by Audriambelo, one of the most eloquent and devoted of the native pastors. It was the custom with each sovereign of Madagascar to erect at the begin ning of the reign some stately building, usually a palace, in the royal enclosure. Queen liaua- valona II. commenced the erection of a stone church in the palace enclosure in July, 1869. The idol-keepers and the idol-worshippers of Imerina saw that, the power would soon pass out of their hands, and they were enraged. Their anger was increased by the notice given them that they were degraded from their rank as nobles, and would be compelled henceforth to render the fandmpodna or forced government service. The principal idol-keepers came to the palace and demanded that the queen should return to the worship of her ancestors: when this was refused, they declared that the idol had medicine that killed. The language was treasonable, and after a hasty consultation a deputation of the chief officers of the govern ment was sent to Ambohimanambola, the place where the national idols were kept, to burn them; the queen replying meanwhile to the idol-keepers at the gate: "I will burn all the idols of my ancestors; but as to yours, they are your concern." They were burned on the 8th of September, 1869, in the presence of many witnesses. On the following day officers were despatched to destroy the royal idols in other parts of the country; the people followed the example of the queen, though with many ap prehensions of evil and disaster, and the greater part of the idols were destroyed. In a few days requests came from all parts of the island: "You have destroyed our gods, and we know not how to worship according to the new religion; send us teachers." So many requests of this sort came to the prime-minister that he called the missionaries together, and after deliberation 126 teachers were sent out, all selected by the missionaries of the London Missionary Society; the government released them from the forced government service, and the mission guaranteed their support. Thus was the final blow struck which in sured the supremacy of Christianity in the island of Madagascar. Fif ty years before, they were in the darkest depths of heathenism; forty years before, there was not a native Chris tian among the millions of the Malagasy; now, there were probably 50,000 communicants, 150,000 adherents, many thousand scholars in the schools, and a population of at least 1,500,- 000 asking for Christian instruction. On the borders, among the Sakalava, the Bara, the Betaniuiena, the Betsimisaraka, and many of the smaller tribes, and even among the Betsilep and Antsihauaka, darkness yet reigned, and idola try, though waning, was yet rife; but the time was not far off when ttiey too would abandon their idols and come to the light. During her whole administration of fifteen years this wise Christian queen sought to do that which would please God, and make her people an intelli gent, civilized Christian nation. She had many difficulties to encounter, and serious obstacles to surmount. The coast tribes, numbering at least two thirds of the whole population, were still savages and idolaters of the worst sort, liars, thieves, bloodthirsty, and lustful; they persisted in making raids for plunder and slaves, until the queen s firm and gentle man agement made them ashamed. As soon as pos sible she sent missionaries and teachers among them. Even of her own Hova and Betsileo, nearly 2,500,000 in number, only 150, 000 were nominally Christians; and the rest, though their idols were burned, were liable to lapse into idolatry again if they had a determined leader. Their tendencies in this direction must be over come. The French, under the influence of Lambert and the Jesuits, continually harassed the queen by their demands and intrigues to gain posses sion of the island, expel the Protestants, and establish the Roman Catholic Church there. At one time they demanded indemnity for a pretended loss; at another they required an un conditional surrender, giving her eight days to comply with their ultimata, the alternative being the bombardment of all her ports. After six or seven years of such conduct the queen was driven into a defensive war with the French nation, and through the two years of life which remained to her she carried it on with a dignity and patriotism which commanded the admira tion of other nations. While thus resisting evil from without, she carried forward reforms and measures of Chris tian civilization within her own realm, which transformed the Malagasy, in those fifteen years, into an enlightened Christian nation, worthy to take its place among the nations of Christendom. She established schools every where, drawing upon the London Missionary Society and its native pastors and teachers for the men for the work; made attendance upon the schools compulsory; established and pro moted normal schools, high-schools, and aided the theological schools; built many churches, and aided in the building of others; fully or ganized the government in ten bureaus, all subordinate to the prime-minister; promoted agriculture and commerce; established schools of training and drill for the army; codified, re vised, and enlarged the laws; abolished for ever the tangena ordeal, and established a ju diciary system with trials by jury; organized a constabulary force, the officers of which had also the powers of justices of the peace, and were drawn from the best of the petty officers of the army and the most intelligent graduates of the schools. Above all her other acts of pa triotism were those relating to slavery. She, by severe edicts, prohibited the importation or sale of any slaves in Madagascar; and finding these edicts evaded, she ordered that every Mo zambique (as the slaves from the east coast of Africa were called) should be set free, and be at liberty to return to Africa or remain on the island. As there were about 150,000 of these, the cost of this liberation was borne by her hus band and herself from their own private for tunes. They had previously emancipated all their own personal slaves. This heavy sacri fice was made for the good of her country, and to please God. This royal example was followed by a number of nobles of the highest rank. In all these reforms her husband, the prime-minister, went hand in hand with her, and many of them could not have been accomplished without his powerful influence. In several of them, espe cially those relating to the schools, the Jesuits and nuns prompted the people to disobey the new laws, telling them that they would make it all right. The queen, while promoting these MADAGASCAR 16 MADAGASCAR reforms, was tenacious on one point. There air no roads or highways on the island, except in the large cities; the whole internal commerce of the island is conducted through bridle-paths, and all burdens an; transported either on the shoulders of men, or the backs of animals gen erally mules. The French ridiculed the queen and the Malagasy government for this condi tion of tilings, insisting that, it was absurd to call any people even half -civilized who had no roads. But the queen was firm. There were inconveniences, she acknowledged, in not hav ing roads; but situated as they were, with a wily enemy ready to take advantage of them, their marshes, forests, mountains, and bridle paths were their defences and safeguards. And so it proved in the war which followed. When the French commissioner and admiral made their last demands upon the queen, she received their threatening messages, and replied quietly that she could not yield to their demands; and then, like Hezekiah, she laid their letters before the Lord. She knew that He was mighty to save, and she trusted Him fully. She then sent an embassy to England, France, Germany, and the United States, pleading with France not to do this great wrong, and with the other nations to intervene and prevent it. Her em- bassadors were treated by the French Govern ment with contempt and gross insults; by the other nations with civility and some expressions of sympathy, but no active measures of inter vention. France was too near and too strong, Madagascar was too far away and too weak. Our own government, which had the largest commerce at stake, was pitifully apathetic. The queen immediately took measures to arm and increase her military force, to have them in structed in military tactics ; and calling her people together in a grand kabary, or assembly, she laid before the assembled myriads the demands of the French, and her reply, and all that she had done, and asked them to say if she had done rightly. Her whole speech was quiet, just, and Christian, but determined. She could not manifest a hostile or bitter spirit, but she must defend and protect the land God had given to her fathers, and she did this, trusting only in God, who had made her the sovereign of this people. He was her God and their God. Would they trust in Him, and when they went to the buttle, marching side by side with their queen, would they contend valiantly for their country? The whole assembly (over 100,000, it is said) were ready to lay down their lives for their queen, and begged for the privi lege of fighting in her behalf. The bombard ment of Mojanga, Tamatave, Foule Point, etc., by the French, without a formal declara tion of war, and after giving the inhabitants only an hour s notice, made it necessary for the Queen to send away the French missionaries, teachers, and residents of the capital. They were about 90 in number, and the greater part of them had been actively engaged as spies of the French Goverment, conveying to the French Commissioner everything they could pick up, whether true or false, in regard to the queen s movements. It was evident that they must go at once, and the government officers were urgent to send them off sans ceremonie; but the queen said: "No! they sent our people away from Mojauga at an hour s notice, and with the loss of all their effects; we will give them five days (from May 2")th to May 30th), to pack up their goods." The Jesuits proposed to walk and carry their goods, intending to pose as martyrs, but the queen, from her own private purse, furnished an ample supply of bearers and provisions, and as the way was long and dangerous (about 200 miles), she detailed an c.scoi-t of Christian soldiers to protect them. Such was her understanding of the law of Christ. It hardly seems possible, but the records of the French commissioner show, that these Jesuit missionaries made bitter complaint of the manner in which they had been treated by the queen, alleged that they hail been robbed by the escort, and put in a claim against the Malagasy Government for $50,000 (which they subsequently increased to $ J50,000, as a part of the indemnity in 1885-86) for the losses they had sustained. And these Jesuit missionaries immediately after the war came back and de manded their schools and privileges ! The queen s health had been failing for some months, and she herself knew that death was approaching. She had been, during all these fifteen years, a most devoted Christian. What ever might be the cares of state, she would spend two or three hours of every day in read ing the Scriptures and in communion with God. She took no important step without asking counsel of the Most High. As she approached death, her faith and trust never faltered. She declared that she should die fully trusting in Jesus Christ as her Saviour. After joining in the evening prayers, she summoned the prime minister, her husband, and her niece who was to be her successor, to her side, and assuring them that she felt no anxiety for her beloved country, charged them to remember that her kingdom was resting upon God, and that they were to continue as before in all matters of religion. She begged them to remember that not one foot of her land was to be given to the French. Having thus given her testimony, she fell asleep. By her own request she was buried quickly and without unnecessary pomp or dis play, in order that no interruption should occur in the preparations for resisting the French. The death of Ranavalona II. took place in the early morning of July 13th, 1883, and the acces sion of her niece, Razafiudrahety, as Ranavalona III. was announced on the evening of the same day. She was about twenty years of age, a widow and childless. She was a graduate of the Friend s Foreign Mission Association School, and of the London Missionary Society s Girls High School at Ambodin-Andohalo, near the capital. She was well educated and an active Christian. The war went on, the French as boastful and insolent as ever; but the fever and the excesses of the men caused from 50 to 60 per cent of the force to be on the sick-list all the time, and brought the death-rate up to 40 per cent, while the expenditure was enormous. With all their boasting, they had never been able to penetrate into the island farther than thegunsof their war ships could protect their men, and every attempt to extend their lines, for even eight or ten miles inland, was followed by a swift and bloody re pulse. On the other hand, the Malagasy were not losing ground, and their expenditures, though large, did not seriously impoverish them; their loss of men on the field was small; it was greater from fever, especially in the lowland camps; but they were learning the art of war very MADAGASCAR 17 MADAGASCAR rapidly under the instruction of able and ex perienced English and American officers. The sick had excellent nursing in their camps from the nurses of the Geneva lied Cross Association, a branch of which Itanavaloua II. had estab lished. They could go on with the war for years, if necessary, and make the condition of the French forces constantly more untenable. They were fast becoming as formidable a military force as the Sepoys of India. There was no moral or religious deterioration of either the army or the people, during the four years of the war. In all modern history, eveu among Crom well s Ironsides, no such statement could be made with truth; but under the wise manage ment of the Christian leaders of the Hovas, it was not difficult to maintain this high moral and religious standard. The soldiers were massed in large camps at the strategic points, and their families were encamped with them. Intoxicating drinks were rigidly prohibited. No camp-followers of either sex were permitted. The Christian soldiers and their families were organized into churches (of which there were twenty in some of the largest camps), each with its native pastor, who was usually himself an officer or soldier. They had regularly two ser vices on the Sabbath and frequent prayer and praise meetings during the week. The Sunday and day schools were kept up in all the camps, and the soldiers, when called into action, marched singing hymns. The queen and the venerable prime-minister did much to keep up the faith and courage of the people. Every few months, kabarys were held on the great plain, usually attended by 100,000 or more, at which the situation was re hearsed, and the queen and prime-minister expressed their complete trust in God, and their fervent love for their country. The responses of the people were always thoroughly loyal and hearty. On one occasion, when the skies were darkest and the people anxious, the queen re quested the prime-minister to voice the nation s petitions to God for deliverance. It was an im pressive scene! The venerable man, standing upon the " Sacred Stone," with bared head, gave utterance to their petitions in a prayer, humble, earnest, and fervent, and which showed that he was accustomed to commune with God, while from myriads of hearts and lips in the great congregation went up the deep and hearty Amens like the voice of many waters. Not only in these great assemblies were prayers for God s blessing and deliverance offered. Mr. H. E. Clark, a missionary of the Friends F. Mission Association, was in the Highland provinces of Madagascar during the whole of the war. At the London Missionary Conference in 1888, he said: " In the time of the war the central prov inces (Imeriua and Betsileo) may be said to have been almost one large prayer-meeting. ... I have seen a young man kneel down in his pulpit, and I have heard him pray, with tears running down his cheeks, that God would be pleased to take the French soldiers back again safe and sound to their wives and children in France. I do not mean to say that they did not pray that God would help them to conquer the French; but they did also, in some degree, carry out the words of the Saviour when He commanded them to love their enemies. " Mr. Clark said further, that it was during the years of the war that the Sunday-school movement in Antananarivo took firm hold upon the people; and that now, in the capital, it has be come almost as much an institution as it is in London, and that the Home Missionary Society established by the native churches increased in strength so much during the war that they were constantly sending out missionaries to the heathen tribes who were employed by the French to make war upon them. The church of God, all the missionaries say, is every way stronger and more robust in its spiritual life than before the war. God did hear these fer vent and earnest prayers of the Malagasy churches and of Christian people in other lands, and He sent deliverance. The time had come when the French Govern ment found themselves compelled to give up the conflict, and withdraw from it on the best terms they could. The Madagascar question had already aided in overthrowing two cabi nets. The expenditures in men and means had been enormous over 1 00,000,000 francs and about 12,000 of their best troops, and they had gained neither lauds, goods, nor n putatiou. Their allies, as they called the savage Sakalilvas, were cowardly, indolent, and thievish; they would not tight the Hovas, but in midnight raids would steal cattle aud slaves, keeping the former for their own use and selling the latter to the Arabs. On an average, 6,000 French soldiers were sent out annually, but they had never been able to bring 1,200 effective men into the field at any one time. They held no cities, for they could not capture any; and the reputation they had acquired by their cruelties and barbarities during the war, was so unsavory that they could no longer endure it. The Society of Friends in England, America, and France, and all Protestants everywhere, were making vigor ous demonstrations against it, and the English and Italian governments were offering to medi ate. So, though the French consul, commis sioner, and admiral were blustering more loudly than ever, and threatening to capture the island, to loot the capital, aud to carry off the queen to France as a prisoner, the French war minister put an end to their vaporing, recalled them in disgrace, sent a special commissioner to Mada gascar, and ordered him to negotiate a peace. The terms offered were hard and unjust, and ought not to have been sanctioned by England or the United States; yet France was by far the greatest loser, as she deserved to be. They were: The cession of the harbor of San Diego Suarez and a moderate amount of territory around it (the harbor is good, but the ter ritory ceded is barren, and very sparsely in habited); the payment by the Malagasy Govern ment of an indemnity of 10,000,000 francs ($2,000,000); and the concession to France of the complete control of all the foreign affairs of the kingdom. The internal management of the nation s affairs was to be in the hands of the Malagasy Government, but a French minister resident was to reside at the capital, with a staff and military escort, and no transaction with any foreign government was to be per mitted without his approval. The Catholic churches and schools were to be placed on the same footing as the Protestant churches and schools. The French professed great solicitude for their ancient allies and proteges, the Sakalil- vas, and requested that the queen s government would treat them with the greatest benevolence, and not subject them to any of those tortures or punishments which they had been in the MADAGASCAR 18 MADANAPALLI habit of practising on these tribes. Base and false as this insinuation was in every respect, the quern passed h over in silence, ordered tin- treaty signed, and awaited the result. The French forces left the island, rejoiced to get away; but they made no provision for the pay ment or care of the Sakalavas, who had, accord ing to their capacity, served them faithfully, but left them on the lowlands of the coast to die of their wounds, of the fever, or of starvation. The quern, learning their condition, at once sent supplies, physicians, and nurses of the Ked Cross Association, and even visited some of their camps in person to minister to their needs. Though her enemies, they were sick and in distress, and she visited and eared for them. It is safe to say that during the lifetime of the present queen these northern and west ern Sakalavas will never be hostile to her. The .Malagasy Government has complied with the provisions of the treaty in good faith, and accepted the situation. They have paid the indemnity, and the Jesuit priests and nuns in charge of the churches and schools, though not welcome, are tolerated. What th future may have in store remains to be seen. Meantime the close of the war in the early part of 1886 brought new duties to the Christians of Mada gascar. New missions to the Siikalawas, the Bara, the Anosy, and the Antsihanaka have been undertaken, and some of the ablest of the young Ilova preachers have volunteered to go and preach to them the way of salvation. There have been extensive revivals in several of these missions as well as in the capital, and in the principal towns of Imeriua and Betsileo. It is the testimony of the missionaries as well as of those Christian visitors who have been there, that the churches have since the war manifested a higher type of Christianity than before. They are more zealous after a holy life, more anxious to bring souls to Christ and to convert the heathen, more hearty in their determination to support not only their pastors and churches, but missionary operations on their own island and elsewhere. Of course, among so many converts from heathenism in less than sixty years there will be some who will fall away. Temptations to in temperance, to licentiousness, to theft and falsehood, surround them, and some of the professed converts are not strong enough to resist. It has been so in all the Christian ages. The Apostolic churches suffered largely from such apostasies; so did the mediaeval churches; ,so do the churches in Japan, in Burma. in Siam, and in India. A rigid discipline is maintained in all these missions, but we are inclined to believe that the defections in India and in Japan are quite as large in proportion to the membership of the churches as in Mada gascar. The influence of a pure and holy ex ample, and great activity in Christian work, will do much to prevent the weak from falling into sin; and these safeguards they have in the lives of their pastors, teachers, and superintend ents and rulers. No more saintly woman has occupied any throne in modern times than Hanavalona II., and her successor seems to be imbued with the same spirit. Intelligence has come within the past year that at the ports of the island, particularly on the west and northwest coasts, intemperance and licentiousness prevail to a fearful extent, and that the slave-trade has been renewed at some of those ports with the Arab traders, and that the French colony of Reunion (Isle Bour bon) is now, as in the time of Ranavaloua I., profiting by it. We fear that these reports are partially true; but though they are very sad, they do not reflect upon the government of Ranavalona III., nor should they be quoted against it. The ports and foreign commerce of Madagascar arc. by the treaty, wholly under the control of the French resident. No vessels can trade at those ports without a permit from him; and if the slave-trade is reopened there, it is by his permission or connivance, and for the benefit of Ihe French colonies of Reunion, Nosy-Be, etc. He knows what sacrifices the present quern and her predecessors have made to extinguish the slave-trade, and that the queen is hostile to it in heart and soul; but both the Arabs and the Creoles of Reunion are thoroughly wicked and unscrupulous. As to the depravity at the ports, the French soldiers and sailors, and the Arab, Portuguese, and other sailors, at any ports where there is free license, and among such a class as the heathen women of those ports, will reach depths of depravity which would make even the denizens of the pit of destruction recoil with horror. The apprehensions of the missionary friends of Madagascar in regard to the results of French interference with its church and educational work have been unhappily verified within the year 1890. Though France is not now profess edly a Catholic state, and two of its recent premiers have been Protestants, yet in its inter course with foreign nations in Asia and Africa Jesuits have always been its representatives, and they have always wielded the whole power of the French Government for the prosecution of their often nefarious schemes. They have, since 1886, determined to capture the schools and the educational institutions of the capital, Antan anarivo, although they knew that the queen and prime minister were decided Protestants. They grew more and more aggressive, till in the autumn of 1890 their action became so treasonable that the prime minister arrested them and broke up their establishment. They at once appealed to the French Resident, with what result has not yet transpired, though it can hardly be doubted that he would insist upon their reinstatement and upon other concessions, and this may lead to another war. For the summarization of the mission work in Madagascar, we refer to the statistical tables and the notes appended to them. The prov inces of Imerina and Betsileo are Christian ized, and there are Christian churches among a vast mass of heathenism in the other provinces, but the rulers and government are Christian. Uladampitiya, a station of the Weslcyan Methodist Missionary Society in the Colombo district, South Ceylon, with 2 chapels, 1 preach ing-place, 1 native assistant, (i day-schools, 65 church-members, and a congregation of 150. Madaiiapalli, a town in Cuddapah dis trict, Madras, South India, 154 miles northv, est of Madras City. Climate hot. 60-110 F. Population of city and circuit, 550,000, Brah mins, Dravidians, Hindus Moslems. Lan guages, Telugu, Hindustani, Kanarese, Marathi, Tamil. Natives of higher classes comfortably off; lower, very poor: education at a low ebb. Mission station Reformed Church in America (1863); 2 ordained missionaries, 1 missionary s INDIA SOUTHERN PART REFERENCE. The Protected or Dejiendent State* are culurej yellow. BENGAL PHESIT1FNCY. Coorg DUtrict I . M I Maricta under Native I rinrn. Raidarabad (JWwT. A.irtj__.. /. { i Myson- Province . H I BOMBAY PKKslnENTY Southern nivision__. . . I IS \ MADKASI !:KMIU:M:Y from ^ll^^-0 0n , orin Orcenwlch 78 MADANAPALLI 19 MADRAS wife, 1 other lady, 45 native helpers, 13 out- statious, 1 church, 128 church-members, 18 schools, 589 scholars. Madlicpur (Madhupur), a town iii Bengal, East India, 25 miles east of Darbhauguh. Ad mirably situated for trade with all parts of Tir- luit and Purniah, it will probably become an important commercial town. Population, 5,054, Hindus and Moslems. Station of the Wesleyau Methodist Missionary Society; 1 native assistant, 5 Christians, 1 school, 14 pupils. 9Iadjalcngka, settlement on the north coast of Java, west of Cheribon. Mission sta tion of the Dutch Missionary Society. Madras, a city of British India, capital of the Madras presidency (see next article), and the third city in size and importance in all India, being outranked only by Bombay and Calcutta; situated in north latitude 13 4 and east longitude 80" 17 , on the east coast of the peninsula of India. Population (1881), 405,848. The first settlement was begun in 1639, when a grant of land was obtained by Mr. Francis Day, a servant of the East India Company, from the Hindu prince who possessed jurisdiction in that region. A factory (as it was then the custom to term the headquarters of the Company s mer cantile establishments in India) and slight forti fications were at once erected, and the city of Madras was begun. The origin of the name is exceedingly uncertain. The word "Madrissa" signifies a Mohammedan school, and some schol ars consider the name of the city to have been derived from that. In 1653 Madras was made the seat of the local government or presidency of the East India Company s territory in South India. In 1746, during the time when the French power in South India threatened to eclipse the English, it was taken by the French commander La Bourdonnais, but was restored two years later by the treaty of Aix-la-Chapelle. Within a century of the first settlement Madras had be come the largest city in South India. Its growth since then has been great, though far less than that either of Calcutta or Bombay; but its natural advantages are far less than those en joyed by its sister cities. It has no harbor; ves sels are obliged to lie off at a distance of a mile, more or less, from the shore; and until very recently all freight and passengers have been transported back and forth between the shore and the ships in surf-boats, for skilful manage ment of which, through the surf which breaks unceasingly on the beach, the boatmen of Madras are famed. In 1862 a pier was con structed, which extends out 300 yards into the sea; and more recently still the construction was undertaken of an artificial harbor, consisting of two parallel breakwaters curving towards each other at the outer end. The city is by no means compact, but stretches along the shore of the Bay of Bengal for more than 9 miles, and its territory extends 3 miles inland. Of the population more than three fourths are Hindus. The Mohammedans number only one eighth a little over 50,000, Christians nearly 40,000, 3,205 Europeans, 12,659 Eura sians (half-castes of mixed European and Indian descent). Tamil is spoken by more than half of the entire population; Telugu by a little less than a quarter. MISSION WORK. Danish" missionaries had been operating at Trauquebar and other points south of Madras for a number of years early in the last century before any form of Christian work was attempted in Madras itself. In the year 1716, with the help of the English chaplain at Madras, they commenced a Christian school in that city, which however languished, and soon ceased altogether. In 1726 Schultze, one of the missionaries at Tranquebar, made a journey to Madras, began the school work again, and laid the foundations of the first Protestant mission in the capital of South India A few years afterwards the Society for Propagation of Chris tian Knowledge, of England, undertook its sup port, though Schultze continued in charge of it. The missionary labored hard, preaching, teach ing, translating, and writing. Results were not slow in appearing. In the one year 1729 Schultze baptized 140 persons; by the end of 1736 the converts numbered 415. The mission was en couraged by the Madras government. Other missionaries arrived from Europe, and the work went on apace. In 1746 the capture of the city by the French was the occasion of much dis tress to the mission; its work was interrupted, its buildings destroyed, and its church used by the French conquerors as a magazine. In 1748, when the city was returned to the English, the missionaries and Christians who had fled during the troubles came back, and operations were resumed still under the fostering care of the government. By the end of the last century some 4,000 persons had been received into the Christian church. With all this apparent suc cess it may be doubted if the real achievements were very great. These numerical results were not carried over into the present century; on the other hand, when the first converts died off there seemed to be no vital Christianity behind them as a basis for further progress. With all their devotion and industry the earlier missionaries did not have the best methods of labor, and the churches which they founded lacked accordingly that sound and efficient vitality which would have ensured their per manence. With the beginning of this century began the new era of missionary work in Madras and throughout all India. Of the great missionary societies which were formed near the year 1800 the London Missionary Society was first on the ground at Madras in 1805. Their collegiate institution was begun in 1852, and has had a most successful and useful career. The mission has also maintained a girls boarding school. The Church Missionary Society began work in 1815. From the first this mission paid much attention to education as well as to preaching, and schools for both sexes were carried on with vigor. The Wesleyans came in 18K5. About the year 1826 just 100 years after its establish ment by Schultze the original mission of the Christian Knowledge Society was transferred to the care of the Society for the Propagation of the Gospel. The American Board entered the field in 1836, but withdrew in 1864 in order to concentrate its strength more effectively on other stations. During its existence great at tention had been devoted by it to the work of translating and publishing. The Leipsic Luth eran Society entered Madras in 1848. The Es tablished Church of Scotland began a mission in 1837, and devoted its energies, as in Calcutta and Bombay, especially to the higher education, through the medium of the English language. The fervid eloquence of Dr. Duff of Calcutta MADRAS 20 MADRAS PRESIDENCY during his first visit home is said to have bee.n the exciting cause of the beginning of the Ma dras work. The Scotch institution was begun in 1837 with 59 pupils, but had 211 on its rolls be fore the end of the following year. After the disruption of the Scotch Church the Madras missionaries sided with the Free Church; so that in 1843 another mission of a similar char acter was begun by the Old Kirk, and since then the two have worked on harmoniously and successfully side by side. The Free Church lias also had much success among high-caste women in Madras, and girls schools have pros pered greatly under their care. The Strict Bap tists have a small mission in Madras, begun in 1866, and the Danish Lutherans another dating from 1878. The Christian Vernacular Educa tion Society has here its central station, though its three schools for the training of vernacular teachers are in other parts of India. Zenana mission work is conducted, not only by the ladies connected with the societies just men tioned and by their women s auxiliaries, but also by other ladies connected with the Female Normal School Society There is also a mis sion especially for lepers, over 400 of whom were reported in the census of 1881. The usual missionary agencies are reinforced by the Bible and Tract Societies and by the Society for the Propagation of Christian Knowledge the venerable organization which so long sup ported the mission started by Schultze, but which now works wholly through the press. The American Methodists, under the lead of Rev. Wm. Taylor, began work in 1872, at first directing their efforts especially to unevangel- ized Europeans and Eurasians, though not neg lecting persons of other races who might be brought under their influence. Besides the mission chapels the city is well provided with Protestant churches for the ac commodation of Europeans, and with Roman Catholic churches for persons of all nationali ties who adhere to that form of Christianity. The usual institutions of a philanthropic or literary character which spring up everywhere in the path of enlightened and liberal govern ment, such as hospitals, libraries, and the like, are not wanting in Madras. Education is in a fair state of progress. In 1881 over 24 per cent of the city s population were able to read and write or were under instruction. This was a gain during the preceding ten years of 6 per cent. In 1882-3 there were in operation 5 col leges, also 3 others for professional training, an art school, and a medical college. There were 14 English high-schools as well as many of lower grade; there were 54 high-schools for girls. There were several normal and special institutions. In all, 495 institutions were in that year teaching 26,234 pupils. Missionary insti tutions are included in these statistics. Missionary Societies at present at work in the city: American Haptist Missionary Union; 4 missionaries and wives, 2 female missionaries, 6 native preachers, 2 self-supporting churches, 107 church-members, 200 Sabbath-scholars. Methodist Episcopal Church (North), I". S. A.; 3 missionaries (2 married), 1 female missionary, 138 church-members, 827 Sabbath-scholars. London Missionary Society; 2 missionaries and wives, 4 female missionaries, 8 native preach ers, 206 church-members, 153 Sabbath-schol ars. Society for the Propagation of the Gospel (the Society s report gives the individual congregations in Madras separately, but in such a way t hat it is impossible to give the sum of all). Strict Baptist Mission (England); 2 workers, 20 church-members, 25 scholars. Wesleyan Mis sionary Society (England); 8 missionaries and wives, 5 eateeiiists, 524 church-members, 1,459 scholars. Established Church of Scotland; 2 missionaries and wives, 2 lay teachers, 4 fe male missionaries, 4 native preachers, 104 com municants, 608 scholars. Free Church of Scot- laud; 10 missionaries, 2 female missionaries. ;} medical missionaries, ;!5<s communicants, r, :;;i; scholars. Evangelical Lutheran Society of Leipsic; 2 native preachers, 553 communicants, 533 scholars. Ifladras Presidency is one of the feneral divisions into which British India is ivided. It is ruled by a governor and council appointed by the crown, subject to the super vision of the governor-general and viceroy of India. This presidency covers the southern portion of the Indian peninsula with the excep tion of the territory still under native princes. Its eastern boundary is the Bay of Bengal; its western, the Indian Ocean. But the territory of the presidency extends along the coast of the former for some 1,200 miles, while its western shore-line, along the Indian Ocean, extends only 540 miles. On the north and northwest it joins (proceeding from east to west) Orissa, a part of the Bengal presidency; then the Central Prov inces; then the dominions of the Nizam of Hai- darabad; and finally, as its boundary-line nears. the Indian Ocean, the presidency of Bombay. Near the centre of this irregular triangular ter ritory is the great native state of Mysore, in cluding five smaller native states which are very closely related to the Madras government, and directly subordinated to it. The total area of the presidency is 149, 092 square miles, and the popu lation 34,172,067 souls. The presidency may be divided, as to its physical aspects, into three well marked areas. Along the eastern coast, between the range of hills known as the Eastern Ghats and the sea, is a broad strip of low coun try. A similar, though narrower and more diversified, strip of land extends along the west ern coast, between the Western Ghats and the Indian Ocean. The interior consists of a table land, supported on its western edge by the We^t- ern Ghats, and sloping down gradually towards the Bay of Bengal on the east, its boundary on that side being the eastern range just alluded to. Much of the high interior is occupied by the native state of Mysore. The mountains rise to greater heights as they go south: the highest peaks of Southern India are those of the Nil- giri and Anumalai groups, several of which are between eight and nine thousand feet high. Just south of the Anumalais, the group known as the Palanis rise to a height of nearly 8,00(1 tr< t . Three large rivers, with a number of tributary and minor streams, traverse the presidency from west to east, having their sources in the Western Ghats, and discharging their waters through deltas into the Hay of Hengal. These arc the (todavari, the Krishna, and the Caveri. Each of them has a number of affluents, some of which are of considerable size. The only rivers on the west are thesmall and slum streams which can crowd their short course into the narrow strip of land between the foot of the western range and the sea. Neither of the larger rivers is navigable to any extent; all are MADRAS PRESIDENCY 21 MADRAS PRESIDENCY impetuous torrents during the rains, but dwindle away greatly in volume during the hot months. Their waters, however, diverted by dams and weirs into canals, are useful for irrigation. The surface of the agricultural districts is dotted with tanks and reservoirs of greater or less ex tent, some being immense artificial lakes, others covering but a few acres, wherein the water is stored during the rains, and in the dry season distributed to the fields by ingenious systems of canals and ducts. Many of these reservoirs were constructed by Hindu governments ages ago; some have fallen into disrepair, and others are kept up and still serve their fertilizing pur pose. Recently the government has paid much attention to the matter of irrigation, and some great canal systems have been devised and per fected by government during the past forty or fifty years, liice in some districts is the staple food; and elsewhere, where rice cannot be grown, other cheap grains are eaten. Tea and coffee are cultivated successfully in several of the mountainous districts. Cocoanuts grow plentifully along the western coast, and the mountains are often covered with dense growth of timber, some of it valuable. Pepper is grown on the hills at the south. On the whole, how ever, the presidency can hardly be considered favorable for the agriculturist, although the larger part of the people depend upon agri culture for their maintenance. But it is in many places only moderately fertile; overmuch of the presidency the rainfall is deficient and irregular, and sometimes irrigation is -difficult or impossible. The average density of the population 221 per square mile, as opposed to 443 in Bengal and 416 in the Northwest Prov inces indicates with tolerable clearness the smaller power of the soil in the southern presi dency as compared with the fertile richness of the Ganges valley. The population is chiefly Hindu; over 91 per cent were thus classified in the census of 1881; Mohammedans claim only a trifle over 6 per cent. Christians numbered in that year 711,- 072 nearly 2 per cent. About 25,000 reported themselves as Jains, and the unclassified num ber was exceedingly small. Probably most of the aboriginal tribes were classed among the Hindus. The Hindus of this presidency, and some of the so-called aboriginal tribes also, belong to the Dravidian family, of which the strongest subdivision is that now known as the Tamil. People of this race appear, in prehistoric times, to have occupied the Gangetic valley, and to have been pushed south by the invading Aryans as they moved down the valley and spread over the peninsula. Portions of the Dra- vidic population declined to accept the lordship of these Aryan invaders, and, retiring to moun tain and jungle tracts, gave rise to some of the aboriginal tribes still found in Central India, of which the Khonds and the Gonds are the most important, though two smaller tribes are still found occupying laud within the limits of the Bengal presidency, one of them in the very centre of the valley (the Oraons and the Rajma- halis); but for the most part the Dravidians were absorbed into the social system of their conquerors, were fused with them into Hinduism, and furnished the main stock of the population of Southern India. The language of the Dravidians still exists, though differentiated into the distinct modern tongues of South India, viz.: the Tamil (most important) spoken by over 12,000,000 in the presidency; the Telugu, used by almost as large a number; the Kanarese, spoken by about 1,300,000; the Tulu (preserved only by a remnant of the people among the mountains in the west of the presidency, and doomed doubtless to disappear as a spdkeu language); the Coorg (see that article) and the Malayalim (2,400,000). The languages of the aboriginal tribes above mentioned are also Dravidiau. The original religion of the Dra vidians, before the coming of the Aryans, was probably some form of demon-worship, such as the jungle tribes still preserve. Doubtless many of these demon-deities were admitted to the Hindu Pantheon by the Brahmans as time went on; the popular Hinduism of South India still shows many marks of this early kinship with the religious ideas of a more barbarous time, and preserves in its rites and superstitions marks of the primeval demonolatry. Though the civilization, language, and religion in South India bear profound evidence of Aryan influ ence, yet the fusion between the Aryan and original elements is probably less perfect here than in the north. The debt of the modern Dravidian languages to Sanskrit is not so great; the proportion of Brahmans and the other Aryan castes to the entire population is smaller (less than half as great as in the Bombay presi dency); while the separation between the Brah mans and the lower castes is wider than in the north, thus showing that the union between the two classes is less complete. The number of Mohammedans also is much less here than in most parts of India: 6 per cent of the popu lation were thus classed in 1881; while in the Bombay presidency the percentage was about 20 per cent, and throughout India as a whole it is somewhat greater even than that. The dis tance of the Madras presidency from the Ganges valley, where the Mohammedan empires erected their chief stronghold, accounts for this. Their power over the outlying prov inces dwindled with increasing distance. The native states within the territorial limits of the presidency which were overthrown by the English and absorbed into the fabric of the present government, were mostly Hindu, and not Mohammedan. A word must be said as to the connection of the English with the presidency. Calicut and Cranganore on the west coast were occupied by the East India Company as places of trade in 1616. The Company had been preceded, first by the Portuguese, and as their power waned, by the Dutch. But finally the former concentrated themselves at Goa, and the Dutch withdrew. On the east coast, Masulipatam, north of Madras, was occupied by the English traders in 1611. The first English settlement on the site of Madras City was in 1639 (see Madras City). The French occupied Pondi- cherri, south of Madras, in 1672. It was not until the middle of the 18th century, when the English and French powers were in armed rivalry in Europe, that the thought of a possible rivalry for supremacy in India began to be realized. In 1746 Madras was overpowered and captured by the French commander La Bourdonnais; but restored to the English two years later, at the peace of Aix-la-Chapelle. But the country was occupied with weak and tottering dynasties of native princes. In their contests among themselves, the English would MADRAS 20 MADRAS PRESIDENCY during his first visit home is said to have been the exciting cause of the beginning of the Ma dras work. The Scotch institution was begun in 1837 with 59 pupils, but had 277 on its rolls be fore the end of the following year. After the disruption of the Scotch Church the .Madras missionaries sided with the Free Church: so that in 1843 another mission of a similar char acter was begun by the Old Kirk, and since then the two have worked on harmoniously and successfully side by side. The Free Church has also had much success among high-caste women in .Madras, and girls schools have pros pered greatly under their care. The Strict Bap- tists have a small mission in .Madras, begun in 1866, and the Danish Lutherans another dating from 1878. The Christian Vernacular Educa tion Society has here its central station, though its three schools for the training of vernacular teachers are in other parts of India. Zenana mission work is conducted, not only by tin- ladies connected with the societies just men tioned and by their women s auxiliaries, but also by other ladies connected with the Female Normal [School Society, There is also a mis sion especially for lepers, over 400 of whom were reported in the census of 1881. The usual missionary agencies are reinforced by the Bible and Tract Societies and by the Society for the Propagation of Christian Knowledge the venerable organization which so long sup ported the mission started by Schultze, but which now works wholly through the press. The American Methodists, under the lead of Rev. Wm. Taylor, began work in 1872, at first directing their efforts especially to uuevangel- ized Europeans and Eurasians, though not neg lecting persons of other races who might be brought under their influence. Besides the mission chapels the city is well provided with Protestant churches for the ac commodation of Europeans, and with Roman Catholic churches for persons of all nationali ties who adhere to that form of Christianity. The usual institutions of a philanthropic or literary character which spring up everywhere in the path of enlightened and liberal govern ment, such as hospitals, libraries, and the like, are not wanting in Madras. Education is in a fair state of progress. In 1881 over 24 per cent of the city s population were able to read and write or were under instruction. This was a gain during the preceding ten years of 6 per cent. In 1882-3 there were in operation 5 col leges, also 3 others for professional training, an art school, and a medical college. There were 14 English high-schools as well as many of lower grade; there were 54 high-schools for girls. There were several normal and special institutions. In all, 495 institutions were in that year teaching 26,234 pupils. Missionary insti tutions are included in these statistics. Missionary Societies at present at work in the city: American Baptist Missionary Union; 4 missionaries and wives, 2 female missionaries, 6 native preachers, 2 self-supporting churches, 107 church-members, 200 Sabbath-scholars. Methodist Episcopal Church (North), U. S. A.; ; , missionaries (2 married), 1 female missionary, 138 church-members, 827 Sabbath-scholars. London Missionary Society; 2 missionaries and wives, 4 female missionaries, 8 native preach ers, 206 church-members, 153 Sabbath-schol ars. Society for the Propagation of the Gospel (the Society s report gives the individual congregations in Madras separately, but in such a way that it is impossible to give the sum of all). Strict Baptist Mission (England); 2 workers, 20 church-members, 20 scholars. Wesleyan .Mis sionary Society (England); 8 missionaries and wives, 5 cateciiists, 524 church-members, 1,459- scholars. Established Church of Scotland; 2 missionaries and wives, ^ lay teachers, 4 fe male missionaries, 4 native preachers, 104 com municants, 008 scholars. Free Church of Scot land: 10 missionaries, 2 female missionaries. :J medical missionaries, 358 communicants, (>,:!76 scholars. Evangelical Lutheran Society of Leipsic; 2 native preachers, 553 communicants, 533 scholars. Madras Presidency is one of the general divisions into which British India is divided. It is ruled by a governor and council appointed by the crown, subject to the super vision of the governor-general and viceroy of India. This presidency covers the southern portion of the Indian peninsula with the excep tion of the territory still under native princes. Its eastern boundary is the Bay of Bengal; its western, the Indian Ocean. But the territory of the presidency extends along the coast of the former for some 1,200 miles, while its western shore-line, along the Indian Ocean, extends only 540 miles. On the north and northwest it joins, (proceeding from east to west) Orissa. a part of the Bengal presidency; then the Central Prov inces; then the dominions of the Nizam of Hai- darabad; and finally, as its boundary-line nears the Indian Ocean, the presidency of Bombay. Near the centre of this irregular triangular ter ritory is the great native state of Mysore, in cluding five smaller native states which are very closely related to the Madras government, and directly subordinated to it. The total area of the presidency is 149, 092 square miles, and the popu lation 34,172,067 souls. The presidency may be divided, as to its physical aspects, into three well marked areas. Along the eastern coast, between the range of hills known as the Eastern Ghats and the sea, is a broad strip of low coun try. A similar, though narrower and more diversified, strip of land extends along the west ern coast, between the Western Ghats and the Indian Ocean. The interior consists of a table land, supported on its western edge by the West ern Ghats, and sloping down gradually towards the Bay of Bengal on the east, its boundary on that side being the eastern range just alluded to. Much of the high interior is occupied by the native state of Mysore. The mountains rise to greater heights as they go south: the highest peaks of Southern India are those of the Nil- giri and Anumalai groups, several of which are between eight and nine thousand feet high. Just south of the Anumalais, the group known as the Palanis rise to a height of nearly 8,000 feet . Three large rivers, with a number of tributary and minor streams, traverse the presidency from west to east, having their sources in the Western (jhats, and discharging their waters through deltas into the Hay of Bengal. These are the Godavari, the Krishna, and the Caveri. Each of them has a number of affluents, some of which are of considerable size. The only rivers on the west are the%small and short streams which can crowd their short course into the narrow strip of land between the foot of the western range and the sea. Neither of the larger rivers is navigable to any extent; all are MADRAS PRESIDENCY 21 MADRAS PRESIDENCY impetuous torrents during the rains, but dwindle away greatly in volume during the hot months. Their waters, however, diverted by dams and weirs into canals, are useful for irrigation. The surface of the agricultural districts is dotted with tanks and reservoirs of greater or less ex tent, some being immense artificial lakes, others covering but a few acres, wherein the water is stored during the rains, and in the dry season distributed to the fields by ingenious systems of canals and ducts. Many of these reservoirs were constructed by Hindu governments ages ago; some have fallen into disrepair, and others are kept up and still serve their fertilizing pur pose. Recently the government has paid much attention to the matter of irrigation, and some great canal systems have been devised and per fected by government during the past forty or fifty years, liice in some districts is the staple food; and elsewhere, where rice cannot be grown, other cheap grains are eaten. Tea and coffee are cultivated successfully in several of the mountainous districts. Cocoanuts grow plentifully along the western coast, and the mountains are often covered with dense growth of timber, some of it valuable. Pepper is grown on the hills at the south. On the whole, how ever, the presidency can hardly be considered favorable for the agriculturist, although the larger part of the people depend upon agri culture for their maintenance. But it is in many places only moderately fertile; overmuch of the presidency the rainfall is deficient and irregular, and sometimes irrigation is -difficult or impossible. The average density of the population 221 per square mile, as opposed to 443 in Bengal and 416 in the Northwest Prov inces indicates with tolerable clearness the smaller power of the soil in the southern presi dency as compared with the fertile richness of the Ganges valley. The population is chiefly Hindu; over 91 per cent were thus classified in the census of 1881; Mohammedans claim only a trifle over 6 per cent. Christians numbered in that year 711,- 072 nearly 2 per cent. About 25,000 reported themselves as Jains, and the unclassified num ber was exceedingly small. Probably most of the aboriginal tribes were classed among the Hindus. The Hindus of this presidency, and some of the so-called aboriginal tribes also, belong to the Dravidian family, of which the strongest subdivision is that now known as the Tamil. People of this race appear, in prehistoric times, to have occupied the Gangetic valley, and to have been pushed south by the invading Aryans as they moved down the valley and spread over the peninsula. Portions of the Dra- vidic population declined to accept the lordship of these Aryan invaders, and, retiring to moun tain and jungle tracts, gave rise to some of the aboriginal tribes still found in Central India, of which the Khonds and the Gonds are the most important, though two smaller tribes are still found occupying land within the limits of the Bengal presidency, one of them in the very centre of the valley (the Oraons and the Rajma- halis); but for the most part the Dravidians were absorbed into the social system of their conquerors, were fused with them into Hinduism, and furnished the main stock of the population of Southern India. The language of the Dravidians still exists, though differentiated into the distinct modern tongues of South India, viz.: the Tamil (most important) spoken by over 12,000,000 in the presidency; the Telugu, used by almost as large a number; the Kanarese, spoken by about 1,300,000; the Tulu (preserved only by a remnant of the people among the mountains in the west of the presidency, and doomed doubtless to disappear asaspdkeu language); the Coorg (see that article) and the Malayalim (2,400,000). The languages of the aboriginal tribes above mentioned are also Dravidiau. The original religion of the Dra vidians, before the coming of the Aryans, was probably some form of demon-worship, such as the jungle tribes still preserve. Doubtless many of these demon-deities were admitted to the Hindu Pantheon by the Brahmans as time went on; the popular Hinduism of South India still shows many marks of this early kinship with the religious ideas of a more barbarous time, and preserves in its rites and superstitions marks of the primeval demonolatry. Though the civilization, language, and religion in South India bear profound evidence of Aryan influ ence, yet the fusion between the Aryan and original elements is probably less perfect here than in the north. The debt of the modern Dravidian languages to Sanskrit is not so great; the proportion of Brahmans and the other Aryan castes to the entire population is smaller (less than half as great as in the Bombay presi dency); while the separation between the Brah mans and the lower castes is wider than in the north, thus showing that the union between the two classes is less complete. The number of Mohammedans also is much less here than in most parts of India: 6 per cent of the popu lation were thus classed in 1881; while in the Bombay presidency the percentage was about 20 per cent, and throughout India as a whole it is somewhat greater even than that. The dis tance of the Madras presidency from the Ganges valley, where the Mohammedan empires erected their chief stronghold, accounts for this. Their power over the outlying prov inces dwindled with increasing distance. The native states within the territorial limits of the presidency which were overthrown by the English and absorbed into the fabric of the present government, were mostly Hindu, and not Mohammedan. A word must be said as to the connection of the English with the presidency. Calicut and Crauganore on the west coast were occupied by the East India Company as places of trade in 1616. The Company had been preceded, first by the Portuguese, and as their power waned, by the Dutch. But finally the former concentrated themselves at Goa, and the Dutch withdrew. On the east coast, Masulipatam, north of Madras, was occupied by the English traders in 1611. The first English settlement on the site of Madras City was in 1639 (see Madras City). The French occupied Pondi- cherri, south of Madras, in 1672. It was not until the middle of the 18th century, when the English and French powers were in armed rivalry in Europe, that the thought of a possible rivalry for supremacy in India began to be realized. In 1746 Madras was overpowered and captured by the French commander La Bourdonnais; but restored to the English two years later, at the peace of Aix-la-Chapelle. But the country was occupied with weak and tottering dynasties of native princes. In their contests among themselves, the English would MADRAS PRESIDENCY 22 MADRAS PRESIDENCY befriend one princeling, and the French an- olhc-r. The strife between the Oriental princi pals could not fail to extend itself to the European powers by which they were respec tively seconded; and for half a century the fate of South India hung undecided between the French and English. Dnpleix undertook 1o unite the native powers into one combina tion under French protection; but his plans were defeated by the military skill, first of Lord ( live, afterwards of Sir Eyre Coote. Haidar All, and his son Tippu Sultan, the only mem bers of a Mohammedan dynasty which erected itself on the ruins of a Hindu principality in Mysore, withstood the progress of English power with a fierceness which at one time threatened to stop it altogether. But in 1799 Tippu Sultan died in the breach at his capital, Seringapatam, the English entered the fort in triumph, and military opposition, from what ever quarter, to the English power in South India was at an end. Since then the English Government has had hardly any use for its [Madras army, save for police purposes. To the historian of Indian Christianity the Madras Presidency is the most interesting por tion of India. Tradition says that the Apostle Thomas preached the gospel here; and Mount St. Thome, near Madras, is his traditional burial- place. A branch of the Syrian Church settled on the west coast, near CapeComorin, centuries ago, and this " Syrian Church of Malabar" still preserves its ancient liturgies, and still ac knowledges subjection to the patriarch of An- tioch. Here also Xavier preached and baptized in the 16th century, and the Jesuit missionaries of Madura in the 17th. And here was the be ginning of the Protestant missionary movement in India, by the hands of two young Danish mis sionaries (Bartholomew Ziegenbalg and Henry Plutschau), in 1705. Tranquebar (on the coast south of Madras) was the first station occupied. The Society for Promoting Christian Knowledge (English) in a few years assumed support of the mission. But it was long before a distinctively English mission was founded. Schultze came in 1719, and in 1726 began the first really suc cessful mission in Madras City. Kieruauder came in 1740; but in 1746, when the French were besieging Cuddalore, where he was sta tioned, and rendering his operations there im possible, he removed to Calcutta, and became the father of Protestant missions in the Ben gal presidency. (See Calcutta). In 1750 Chris tian Frederic Schwartz landed in South India, and until his death in 1798 labored uninterrupt edly for the good of the people and the prog ress of the cause of Christ. No better or greater name adorns the history of Protestant missions in India than his. His influence as a missionary was great; his influence as a man was felt all over South India, by all classes. The Rajah of Tanjore, a Marat ha principality, though far removed from the original seat of Maratha power, revered him as a father, fol lowed his advice in the conduct of his kingdom and in his relations with the English (Jovern- mcnt and other powers around him, and finally on his death virtually constituted him guardian over his son during the hitter s minority. By the labors of these great and good men and their associates congregations were gathered, schools established, and churches founded at Tranquebar, Madras, Trichinopoli, Tanjore, and gther places. Converts were baptized by the hundred and the thousand. Yet with all their excellences of character, their ability, their piety, and their zeal, these men did not plant a self-sustaining, manly, and vigorous Christi anity. Their churches exist, but with dimin ished numbers and enfeebled strength. The Protestant Christianity of the present day, in South India, rests chiefly on foundations inde pendently laid, not on those laid by the Danish and German laborers of the last century. The churches gathered by them have in many cases been surpassed by those more recently organ ized, not alone in numbers, but in aggressive character and influence. For the most part the work begun by the missionaries of the last cen tury was subsidized by the Society for the Propagation of Christian Knowledge, which to a large extent furnished the funds, while the missionaries themselves came from Denmark and Germany. Early in the present century this Society transferred the missions to the So ciety for the Propagation of the Gospel, and in due time the personnel of the mission staff came to be recruited wholly from the English Church, even as the money came from the same source. The introductory labors of the missionaries of the 18th century were followed by work on a larger scale, more systematically and ener getically pursued, during the present century. We record here the principal agencies operating in this more recent era. The London Mission ary Society leads the way. Two missionaries of this Society occupied Vizagapatam, on the east coast, far north of Madras, in 1805, during a period when the Indian Government, taught by the directors of the East India Company at home, was bitterly opposed to the entrance of missionaries into India. The missionaries at Vizagapatam, however, were not molested, and when in 1814 Parliament, in the new charter granted that year to the company, inserted a clause favoring missionary operations, and the opposition of the government ceased in conse quence, the London Society was all ready to establish a station in Madras City. Bellari, northwest of Madras, near the boundary-line now separating the presidency from that of Bombay, had been occupied in 1810, and Coim- batoor was occupied in 1830. The Church Missionary Society entered Madras City in 1815, and took over the Palamcotta station (in the Tinuevelli district) from the Danish mission aries, who had planted it in 1785, in 1817. In the same year the Society for the Propagation of the Gospel began work at Cuddalore, and as sumed, during the years 1820-29, charge, from the Society for Propagating Christian Knowl edge, of most of the old Danish missions. The Wesleyan Missionary Society appeared upon the scene at Madras in 1816, and at Trichi- uopoli two yeais later. The Basle Evangelical Missionary Society began its work, which since has spread overall the western portion of the presidency, and into many of the Kanarese dis tricts of tiie Bombay presidency, in 1834. The English Baptists planted a station in the Gau- jam district, the most northerly of those bor dering on the Bay of Bengal, in 1837. The American Hoard of Commissioners for Foreign .Missions, whose mission among the Tamil- speaking people of Jaffna, in North Ceylon, had been begun soon after 1820, colonized thence, first to Madura in 1834, to Madras in 1836; Arcot was occupied by this Society in 1855, but its work there was a year or t-wo MADRAS PRESIDENCY 23 MADURA afterwards transferred to the Dutch Reformed Church (as it was theu called) of the United States, by which church it has since been main tained with much vigor. The mission in Madras City was discontinued, but that in the city and district of Madura is one of the most Nourishing of all the missions sustained by the American Board. The Church of Scotland came to Madras in 1837, and after the Disrup tion in 1843 two Scotch missions have worked there side by side, and to some extent also in the interior. ThejAmerican Baptist Missionary Union began its work now of large propor tions and of extraordinary success in Nellore, and other parts of the Telugu portion of the the presidency, in 1840. The Leipsic Lutherans came in 1841 to Tranquebar and adjacent sta tions, where the Lutherans of the preceding century, whose places were now rilled by mis sionaries of the English Church, had labored with such assiduity. There are also small German missions elsewhere in the presidency that of the Hermanusburg Lutherans at Nellore, (1865), of the American German Lutherans in the Krishna district (1842), and an independent though successful German mission in the Goda- veri Delta, which dates from 1838. (See also Madras City.) The chief successes of this army of Christian laborers have been won in the Tiunevelli dis trict, where the Christian churches and com munities are very numerous, and where the na tive Christians are numbered by thousands. In the Telugu districts, also, under the charge of the American Baptists, there have been in gatherings of surprising vastness and power; the American missionaries in the Arcot and Madura districts have also been very successful. Probably in no other part of India has Christi anity taken so firm a hold. Elsewhere individ uals have been reached and converted, but in many parts of the Madras presidency the con verts have come in families, in groups, some times by whole villages. People of the Dra- vidian races seem disposed to move gregari ously. The statistics of education during the past forty years show great progress. In 1852-3 the Madras Government expended in all for edu cational purposes only 4,556. Beyond the in digenous schools, where the children of the up per castes so far as they wished to learn were taught to read and write their own ver nacular and to keep accounts, by old Brahman pedagogues, and the educational operations of the missionaries, nothing was done for popular education. The present system of government education dates from 1855. In that year the Madras University was remodelled, and system atic operations begun by the government to pro mote the education of the people. In 1882-3 the total number of schools of all kinds in the presidency was 17,494; attendance, 446,324. These institutions were all in some Avay under governmental inspection; and besides these were an unknown number of indigenous and uninspected schools. The census of 1881 re ported 514,872 boys and 39,104 girls under in struction, besides 1,515,061 males and 94,013 females able to read and write. In 1882-3 it was estimated that the total number of schools of all sorts, inspected and uninspected, was about 20,000, which would give only one school for every 1,550 of population estimating the latter at 31,000,000. Between 1853 and 1883 the Madras government has spent about 1,250,000 sterling on the higher education, how much upon all grades of educational op erations is not stated. With the educational system of the presidency are connected 29 colleges ; also 3 professional colleges, and over 100 high-schools, of which 16 are for girls. The extent to which the young men of the presidency are influenced by the higher education is roughly indicated by the fact that during the 10 years 1873-1883, 28,575 candi dates appeared for the entrance examination of the Madras University, of whom over one third succeeded in passing. The distribution of these candidates among the several classes of popula tion may be indicated by the figures for 1876, when of the students who matriculated at the University (1,250 in all), 59 per cent wereBrah- niaus, 26 per cent Hindus of other castes, 1^ per cent Mohammedans, and nearly 7 per cent native Christians. The remainder were Eura sians and Europeans. Madura, a city (and district, the city being the capital of the district) in the Madras presi dency (British India) ; situated in north latitude 9 55 and east longitude 78 10, about 275 miles south southwest from Madras. The pop ulation of the city is 73,807, divided as fol lows : Hindus, 64,823; Mohammedans, 6,701; Christians, 2,281; others, 2. The language of the Hindus is Tamil, though with the progress of education the rising generation of natives is more and more familiar with English. Madura has long been the most important place in South India. It was the seat of an ancient dynasty of Hindu kings (the Pandyan), whose history stretches back into prehistoric times, and is adorned with the usual wealth of myth and legend. As the Mohammedan power stretched south in the 15th and 16th centuries this Hindu kingdom was overthrown, though no Moham medan dynasty took its place; but on the ruins of the old state rose another Hindu dynasty, that of the Nayaks, which culminated in the 17th century, when most of the architectural works at Madura, which still attest the power and wealth of this line of princes, were com pleted. During the political chaos of the last century the Nayak kingdom in its turn crumbled. Maratha and Mohammedan armies successively overran the region, until at last the British came, and in 1801 Madura passed into their possession. The religious history of the place chiefly concerns us now. It contains one of the most famous Hindu temples that of the goddess Minakshi in India. The temple en closure is 847 ft. long and 744 ft. broad, and contains, besides the shrines of the goddess and of the god Siva, a vast collection of buildings, halls, bazaars, etc., occupied by the priests and temple attendants. The conspicuous features of the temple are the gieat towers, 9 in number, which rise above its outer walls, in one case reaching to the height of 152 feet. The Christian history of Madura is of much interest. The famous Roman Catholic mission ary Francis Xavier gathered a little church here in the 16th century. In 1606 a Jesuit mis sion was begun here by Robert de Nobilis, who lived as an ascetic, was renowned for his sanc tity and learning, and his complete mastery of the Tamil language. Following him were men of like spirit, notably John de Britto, who suf fered martyrdom in 1693, and Beschi, who pre MADURA 24 MAHAENA pared the first Tamil grammar, and whose writ ings are regarded as models of pure Tamil style. Tlic native converts in the region about Madura were estimated at a million or more, won largely by the great concessions to Hindu ism which the missionaries made. The number of Catholic Christians now in the district has greatly dwindled, hardly 70,000 being returned in the census of 1881. The history of Protestant effort begins in 1834, when the place was occupied by Messrs. Todd and lloisington, connected witli the Board s Mission in Jaffna, Ceylon, which had been founded in 1816. The work of the Amer ican missionaries has been carried on vigor ously and successfully ever since. In process of time they occupied most of the important towns in the district round Madura as mission stations, established schools of different grades, gathered congregations of Christian adherents, and founded churches, composed of such as gave credible evidence of piety. They have labored as preachers on their tours and in the churches, as teachers in their schools, as writers and editors through the medium of the press, as physicians through their labors in hospitals and dispensaries. They have hospitals at Ma dura and Diudigul, 38 miles north; a training- school for teachers and preachers, with which a collegiate department is now connected, at Pa- sumalai, jnst out of Madura; a boarding-school for girls in Madura, besides churches and schools of different grades at all the mission stations, and in many villages through the district. The latest statistics show that in the mission of which Madura is the centre there are 12 stations and 259 out-stations, 13 missionaries with their wives, 8 other American ladies, 17 ordained native preachers, 431 other native laborers, preachers and teachers, etc.; nearly 13,000 adherents, 36 churches with 3,562 members, and 4,628 in Sunday-schools, and nearly 5, 500 pupils in the schools of all grades. The contributions of the native Christians for religious purposes amounted to $6,192. These figures represent the state of the work in 1889-90. Madura District, a district or collectorate in the Madras presidency, of which Madura is the capital. It covers an area of 8,401 square miles, extending from the straits separating Ceylon from the mainland on the east, to the mountains on the west (known as the Palnais) which form the boundary between British territory and the native state of Travancore. Other districts of the Madras presidency bound it on the north and south. The population is (1881) 2,168,680; 90 per cent are Hindus; 6A per cent Moham medans; 4 per cent Christians (Roman Catholic Christians number a little over 67.000). Since the census of 1871 Christians had increased nearly 20 per cent, and the Hindus have lost nearly 6 per cent. The history of the district has.been sufficiently indicated for our purposes in the article on "Madura City," where will also be found state ments relative to present missionary work with in the district. Maduraiilakuiii, a station of the Wes- leyan Methodist Missionary Society in the Madras district, India; 1 missionary, 1 assistant, 3 preaching places, 1 chapel, 26 church-mem bers, 395 scholars. Mafcking, a small English town in British Bechuanaland, South Africa, where there are 1 missionary with 3 native assistants of the Wes- leyan Methodist Missionary Society, 355 church- members, a congregation of 1,275, and 250 Sunday-school scholars. ]?Iafiit>, a station of the Paris Evangelical Society (Societe des Missions Evangeliques) in the ( >rauge Free State, Africa (1883); 1 mission ary, 325 church-members, and 315 pupils. Version. The Magadhi is a dialect of the Behari language, differing radi cally from Hindi and Bengali. It is vernacular of the country-folk in the district of Patna and Gaya, Monghyr, and the greater part of Chhota. Nagpur. It is spoken by probably 4,000,000 people. Aversion of the" New Testament wa^ made by the late Dr. Carey, and published at Seramporc 1824-26. It was not reprinted. More recently portions of the Gospels were translated by the llev. E. Start of Patua, of which the Gos pel of Matthew was published by the British and Foreign Bible Society in 1867. In 1887 the same Society issued at Calcutta, at the request of Mr. Grierson, a magistrate of Gaya, the Gospel of Mark from Carey s New Testament. As there is no missionary who now knows the language, the version will be circulated tenta tively among the people. Magallc, a station in the South Ceylon district of the Wesleyan Methodist Missionary Society; 1 native assistant, 6 church-members, 174 pupils. Magdala. 1. A station of the Moravian Brethren at a village on Pearl Key Lagoon, Moskito Coast, Central America (1853). There were many negroes, mulattoes, and Indians in the vicinity of the station. 2. An out-station of the Moravian Brethren, worked from Bethesda among the Hlubi Kafirs in Griqua- land, South Africa. Has 1 native pastor. Magila, a station of the Universities Mis sion in Usambara, on the continent opposite Zanzibar, East Africa, founded in 1869 by Bishop Tozer. In 1882 the Moslems of the place closed their mosque and became Christians. It has 1 missionary and 4 laymen. Ulagomcro, on Lake Scherwa, East Africa. In 1861 Bishop Mackenzie, leader of the Universities Mission, on his way up the Sam- besi, met a gang of slaves. He liberated them, settled them at Magomero, and began their ed ucation and conversion. But the situation was too difficult. He died in 1862, and in 1864 his successor, Bishop Tozer, moved the colony to Zanzibar. (See Mbweni.) Magyar: see Hungarian. Maliabclcsliwar, a town in Bombay presidency. AVest India, 80 miles southeast of Bombay. Principal sanitarium of the presi dency, and during some seasons of the year one of the most lovely spots on earth, owing to the beauty of its scenery, and the great variety and luxuriance of its foliage and flowers. Population, 3,248. Mission station A. B. C. F. M. with Satara (q.v.). Maliaciia, station of the Paris Evangelical Society in Tahiti; 1 native pastor, 67 church- members. MAHANAD 25 MALAGASI VERSION Mahaiiad, station of the Free Church of Scothmd, in Bengal, ludia; 1 missionary, 1 native teacher, 1 colporteur. Maliaiiaim, station of the Hermanusburg Missionary Society iti South Transvaal, East South Africa; church-rn embers, 102. Maliaiioro, on the east coast of Madagas car, about latitude 20 south, was occupied by the S. P. G. in 1884; 1 missionary, 1 native pastor, 1 physician. Malic, one of the Seychelles Islands, East Africa. A station of the C. M. S., which works principally by its schools among the Creole negroes. Maliraoli, a town in the Lahore district, Punjab, India. A station of the S. P. G.; 3 native workers, 6 communicants. Mai, a small island belonging to the middle group of the New Hebrides, Melanesia; is visited by the Melanesian Mission, and looks promising. Three entirely different languages are spoken in this island. Maiiina, one of the Gilbert Islands, Micro nesia. Population, 1,900; 1 missionary and wife under the Hawaiian Evangelical Association; 57 church-members. . Main, mission station of the Free Church of Scotland, in Kafraria, Africa; 16 preaching places, 1 missionary, 9 native assistants, 377 communicants, 7 schools, 338 pupils. Mainpuri (Mynpuri), station of the Ameri can Presbyterian Board (North), in the North west Provinces, India (1843); 1 missionary and wife, 7 native assistants, 32 church-members, 260 pupils. Maiwo, an island in the central group of the New Hebrides, Melanesia; was opened for the Melanesian missionaries in 1874, and has now over 70 Christians. Makewitta, Ceylon, station of the Bap tist Missionary Society; 2 evangelists, 58 church-members, 310 pupils. Makliabeng (Makchabeng),;towu in North Transvaal, East South Africa, on a branch of the Limpopo River, northwest of GaMatlale. Mission station of Berlin Evangelical Lutheran Society (1868) ; 1 missionary, 3 native helpers, 190 church-members. Makhaleli, station of the United Presby terian Church of U. S. A. (1869), in the prov ince of Assiout, Egypt. Makoclwcni, town in East Central Africa, near the coast, 16 miles west of Mongwe. Mis sion station of A. B. C. F. M. ; 1 missionary and wife. Mala, a town in Southeast Lapland, south east of Sorsele and north of Lucksele. Station of the Friends of the Mission to the Lapps, Sweden. Malacca, a portion of the Straits Settle ments of Great Britain, lying along the western coast of the Malay peninsula between Singapore and Penang, consists of a strip of territory about 42 miles in length, and from 8 to 24^ miles in breadth. Its surface is hilly, but not mountainous; and it is drained by five navigable rivers, making the soil alluvial and rich. The climate is equable and healthful. In 1881 the population numbered 93,579, of whom there were 67,523 Malays, 19,741 Chinese, 1,891 na tives of India. Missions: S. P. G., stations at Singapore and elsewhere; 8 missionaries. Pres byterian Church of Scotland, stations at Singa pore, Bukit-Timat, Serangoou, Tekkha, and Johor; 2 churches, 1 missionary and wife, 2 single ladies. Malagas! Version. The Malagasi be longs to the Malayan languages, and is spoken on the island of Madagascar. The Revs. Jones and Griffiths of the London Missionary Society translated the entire Bible, which was printed at Antananarivo between the years 1828 and 1835. In 1865 the British and Foreign Bible Society published at London another edition of the Malagasi Bible, which was prepared for the press by the Revs. Jones, Griffiths, and Meller. In 1869 the same Society published, at London, a revised edition of the New Testament with marginal references, under the care of the Rev. II. G. Hartley, of the London Missionary Society; and in 1871 an edition of the Bible was issued under the editorship of the Rev. R. Toy, who corrected the orthography of the Old Testament to make it harmonize as far as possible with the New. In order to secure as far as possible a thoroughly accurate and idio matic version of the Bible in the Malagasi tongue, a joint board, representing all the mis sions on the island, was formed in 1873. In 1882 an interim edition of the Bible was pub lished at London, under the care of the Rev. J. J. Sibree. The preliminary revision of the Bible, forming the basis of the revision committee s work, was completed by the Rev. W. E. Cousins, the chief reviser, September 15th, 1884. The work was begun December 1st, 1873, and the actual time which he has spent on it has been about eight years, and two days per week of that time have been given to the revision committee. On October 28th, 1885, the completion of the first revision of the Bible was made. The revision committee sat 433 days, and held 771 sittings, chiefly of three hours each. A second revision, for the pur pose of harmonizing the different parts of the whole Bible, was begun on November 4th, 1885. The changes made in the second revision were chiefly from the native standpoint, to render the translation more easily understood, and more pleasant to the ear. The last meeting was held in the committee-room of the London Missionary Society, Madagascar, on April 30th, 1886. On May 2d, two days after the comple tion of the revision, a thanksgiving service was held in the Memorial Church, attended by missionaries, native pastors, and a large num ber of the Christians. The prime-minister was present, with a special message of thanks from Queen Ranavalona III., and this he delivered with his own congratulations on the very spot where, 38 years before, 14 Christians were hurled over the precipice at the command of Ranava lona I., for their adherence to the Word of God. The revised edition was printed at London under the care of the Rev. W. E. Cousins, assisted by others, and published in an edition of 8,000 copies 8vo, in 1888; an edition of the MALAGASI VERSION 26 MALAYALAM VERSION New Testament iu 32mo, consisting of 25.000, was also issued at London in 1887. Up to March :>lst, ls9 there were disposed of 426,- 434 portions of the Scriptures. (Specimen verse. John 3 : 16.) Fa Izany no nitiavan Andriainanitra izao tontolo izao, fa nomeny ny Zanani-lahi-tokana, mba tsy ho very izay rehetra mino Azy, fa hah&zo fiainana mandrakizay. >l;il;ui. district in East K all nvria, south Af rica, south of Dull, 100 miles from King Wil- liam s Town. Temperate, healthy. Population, 25,000, Katir. Language. Xosa-Kalir. Religion, belief in spirits and an Almighty Maker a sort of worship of ancestors. Natives very degraded. .Mission station United Presbyterian Church of Scotland (1882); 1 missionary and wife, 19 native helpers, 12 out-stations, 8 churches, 342 members, 5 schools, 9 teachers. , a town in Southeast Java, south east of Kediri. Mission station of the Nether- land Missionary Society (Reformed Church); has 750 members and a medical mission. Mis sionaries from this station have of late begun to visit the inhabitants of the neighboring Tenger mountains, who annually offer sacrifices to the volcano Bromo. Malaiilia, one of the Solomon Islands, Melanesia. A station of the Melanesiau Mis sionary Society. Malay Versions. The Malay belongs to the Malaysian languages, and is spoken in the isles of Sumatra and Malacca. It is divided into the Standard and Low Malay. 1. Tfie Standard Malay. More than fifty years before the first complete New Testament m the Malay was published, parts of the Bible by different translators had been published. In 1668 the New Testament was printed in Roman letters at Amsterdam, translated by Daniel Bow er, a Dutch minister who l^yed and died in the East. His translation of tbeTBook of Genesis was also printed in 1662, and again in 1687. In 1685 Dr. M. Leidekker, a Dutch minister of Batavia, commenced a translation of the Bible, which became the standard Malay version. Upon the death of Dr. Leidekker, in 1701, Petrusvou der Veru was appointed to complete the work of his predecessor, which he did during the same year. In 1722 a revision committee was ap pointed by the Dutch Government, which com pleted its work in 1728. Two editions were made one in Roman characters, printed at Am sterdam 1731-33; the other in Arabic characters, published at Batavia in 1758. An edition of the New Testament from the Amsterdam text was published at Serampore in 1814, for the benefit of the Christians at Amboyna, by the Calcutta Auxiliary Bible Society, which in 1817 also issued an edition of the entire Bible from the Amsterdam text. An edition in Arabic characters from the Batavia text, carefully re vised, was also issued by the same Society in 1822, and forwarded to Penang, Malacca, Java, and Beucoolen, for distribution. In the same year the British and Foreign Bible Society and the Netherlands Bible Society republished the Antwerp text, and in 1824 the latter Society also issued an edition from the Batavia text, under the care of Professor Wilmet. The same Society published between the years 1868 and 1872 n translation of the New Testament, and of I he Book of Genesis, made by the Rev. H. C. Klinkerl; while the National Bible Society of Scotland issued an edition of the New Testa ment at Haarlem in 1877, under the care of Mr. Roskott, the translator. Anew version of the Malay Scriptures, in Roman and Arabic charac ters, was undertaken by the Uev. 15. P. Keas- berry, and an edition of the New Testament was published in 18fi3. Some parts of the Old Testament, also translated by .Mr. Keasberry, were issued by the British and Foreign Bible Society; the translator s death in 1*7.") put a stop to the work of completing the Old Testament. In 1885 the British and Foreign Bible Society issued, under the editorship of Dr. Host of the India Office, a corrected edition of 5,000 copies of the four Gospels, and also an edition of 5,000 copies of the Books of Genesis, Psalms, and Proverbs, of Keasberry s translation. The Acts of the Apostles were edited in a slight revision by Mr. Kliukerl, of Leiden, the edition consisting of 5,000 copies. A new edition of the Malay Bible, lithographed from the trans lator s (Mr. Klinkerl s) own writing, was pub lished by Netherlands Bible Society at Amster dam, 1886-9, 4 vols. 2. Low Malay or Sourabayan. An edition of the New Testament, prepared by Robinson and Medhurst, was published in 1816 and 1833 at Singapore. In 1846 the Netherlands Bible Society published an edition of the Psalms, and in 1853 the New Testament, The Book of Exodus, translated by the Rev. J. L. Marten, was published by the British and Foreign Bible Society in 1877 at Edinburgh, under the care of the Rev. E. W. King. An edition of the four Gospels and the Acts were published by the same Society in 1887, under the care of Mr. Klinkerl, whose second edition of the New r Testament was issued by the Netherlands Bible Society in 1888. (Specimen verse. John 3 : 16.) Standard. oLjJ U - Roman. Kurna dumkianlah halnya Allah tulsfc mutiga- sihi orang isi dunia ini, sahingga dikurniakannya Anaknya yang tunggal itu, supaya barang siapa yang- purcbaya akan dia tiada iya akan binasa, mulainfcan mundapat hidop yang kukal. Low Malay, or Sourabayan. Kama saJsagitoe sangat Allah soedah menga- sehi isi doenia, sahingga ija soedah membri Anaknja. laki-laki Jang toenggal, soepaja sasa- orang Jang pertjaja akan dia, djangan binasa, hanja beroleh kahidoepau kakal. IHalayalam Version. The Malaynlnm or Malayalim belongs to the Dravidian family of non-Aryan languages, and is spoken in Trav- ancore and Malabar. The New Testament \vas translated by Timapah Pillay, and published nt Madras in 1810 by the British and Foreign MALAY PENINSULA, MALAYSIA AM) M:\\ GUINEA 60 100 200 300 COLOR REFERENCE. Dutch I I English Spanish I 1(,Vi-m Portuguese Missionary 3tatio>is appear in this {ype:(Italavla). Railroads . .jv- s ^3 Calabar S/rai l 1 BALAMBANGANtfj^DANGOEY . r; /} K s s jj A .- FLO It E 8 .^- 1 1 MALAYALAM VERSION 27 MALAYS Bible Society. A new translation was under taken by Mr. Bailey of the Church Missionary Society, for Tmvaucore, and another by Mr. Spring for Malabar. The former s version of the New Testament was published at Cattayam by the Madras Auxiliary. When the first edition of the entire Bible was published is not known, but probably between 1832 and 1850. A rievv translation of the New Testament was made by Mr. Gundert, and published at Man- galore in 1868 by the Basle Bible Society. A reprint of the Old Testament was issued by the British and Foreign Bible Society in 1863. In 1870 a joint committee representing the different missionary societies and including members of the Syrian Church, was formed for the purpose of revising the New Testament. Dr. Guudert s version is to be taken as the basis, and an attempt will be made to adopt such terms as may render one version iutelli- fible both among the northern and southern lalayalim-speakiug people. The revision of the New Testament which was begun in 1870 was completed on September 19th, 1882, and printed under the care ,of the Rev. J. Knob lauch. In 1885 the Revision Board resolved to revise again the revised New Testament but to meet a pressing demand an interim edition of 2,500 copies each of the old and the revised versions of the New Testament was issued. In 1888 an interim edition of 5,000 copies of Bailey s New Testament was published to meet present wants. The work of re-revision is steadily progressing. Mr. Guudert continues his translation of the Old Testament in Germany. (Specimen verse. John 3 : 16.) 0.^(2)6)00, cs^n-inolrai) aTlc/auor\5}<je$,mo eiKarawrzio orx/dlJG)a_s3ae>06>ra>, oolnnj e^sv r vgo6>d9>6-|nnon1oo , Malays. 1. In its strictest sense, the name given to the inhabitants of the Malay penin sula, Penaug, and Sumatra, who belong to the Mongoloid race, being closely allied anthropo logically to the Chinese. In physical appear ance they are of somewhat short stature; brown complexion not so light as the Chinese or so dusky as the Hindu; have straight black, coarse hair; no beard; large mouth; flat nose; large, dark eyes; somewhat thick lips; small hands and feet, with thin, weak legs. In tempera ment the Malays are thoroughly Asiatic taci turn, undemonstrative, cunning, treacherous, and at times cruel. Their passions are easily aroused, and under special exciting circum stances, such as love, jealousy, or stimulants, they reach a height of frenzy during which they " run amuck," assailing violently all whom they meet. We find three principal classes: the Orang benua, "men of the soil," or hill-tribes; the Orang laut, " men of the sea," who are the daring, skilful, adventurous seafaring men of the Indian Archipelago; and the Orang Mal- yeru, or Malays proper, the civilized class, who exhibit more of refinement, and are courteous and kind to their families and friends. The Malay sailors were the formidable pirates who formerly menaced commerce and were the dread scourge of the Indian seas. Their deeds of cruelty, treachery, and cunning, aided by their daring, brave, audacious seamanship, are still the theme of stories of adventure. Even at the present time few ship-captains care to have a crew composed entirely of Malays, though they form the largest part of the sailors on the Indian and China coast. Mohammedanism was embraced by the Malays in the 13th and 14th centuries, the fierce, uncompromising, aggressive spirit of the False Prophet attracting them at once to the faith. Language. The Malay language is the lingua franca of the Indian Archipelago. Its phonetic elements are simple, the grammatical structure is regular, and its vocabulary, especi ally in nautical terms, is very copious. It has the five vowels, a, e, i, o, u, short and long, with one diphthong. The consonants are, b, d, g, h, j, k, I, m, n^ il. p, r, s, t, w, y, ng, ch. Malay is a dissyllabic language, with the accent as a rule on the penultimate, "except where that syllable is open and short. Derived words are formed by prefixes, affixes, infixes, and redupli cation. Much skill is displayed in the idiomatic use of the hundred or more derivative forms. There are no inflectional forms to distinguish number, gender, or case. Number is denoted only when absolutely necessary by the use of the adjectives sagdla, all, and bdiiak, many, or by sa or satu, one, with a classifier. As in the Chinese language, classifiers are nu merous, such as orang, used in speaking of persons; kfping, piece, for flat things. Gender is distinguished by the use of auxiliary words. Case is indicated by position. Verbs have no person, number, mood, or tense. Long sen tences are avoided, and in a sentence first comes the subject, then the verb followed by the object, and qualifying words follow the words they qualify. The Perso- Arabic alphabet is used for writ ing Malay; it was introduced at the time of the Mohammedan conquest. A great number of Arabic words have also been introduced into the vocabulary. The literature of the Malays consists mainly of proverbs, and love poems of four lines. Their religious literature is remarkable mainly for its independence, and the fact that it does not show the influence of Islam. 2. In a wider sense the term is applied to the races inhabiting the Indian Archipel ago and many of the islands of the Pacific, embracing an area 13,000 by 5, 000 miles, or from Easter Island to Madagascar, from New Zealand to the Hawaii Islands. This wide dispersion of the race has been the subject of much study and theory; but the causes of it, and proof as to the fact, are not within the limits of this article. A classification of this wider definition is as follows: (1) Malay. (2) Malay Javanese: the in habitants of the Ladrones, Formosa, Philip pine Islands, the Malagassi, the Javanese. (3) Melanesiau: Fiji Islands. (4) Polynesian: the Hawaiians, Marquesas Islanders, Tahitians, Rarotongans, Samoans, Tongans, Maoris. To these Wallace adds the Papuans, who are the farthest removed from the Malays, yet whom he considers to be of the same stock. They represent the extreme difference in type, due to the mingling of other races with the Malays, and have frizzly hair, are tall and black, bearded, and hairy-bodied. The mental MALAYS 28 MALTO characteristics of the Papuan are also modified, and they are bold, excitable, impetuous, and noisy. Between the two extremes every grada- tion is found, varying with the preponderance of either the Malay or Papuan type. In some of the provinces of China, in Formosa, and Hainan, the aborigines are closely allied if not identical with the Malays. The special char acteristics of the Malay are modified in the various islands by the lapse of time and the in fluences of environment, so that each island race has peculiarities of its own. In Borneo we find the fierce spirit of the passionate Malay cropping out in the grim hunt for human heads; in other islands cannibalism is the form it assumes. Mohammedanism does not ac company the Malays in their dispersion, and low forms of superstition, of fetichism, and of demonolatry take its place in the religion of the races. For mission work, see Malacca and Singapore. Malegaoii (Malegam), town in Bombay, India, on the Mosam River, about 100 miles northeast of Bombay City. It is the head quarters for the work of the Church Missionary Society in the Khandesh district, which covers an area of 13.000 square miles, with a popula tion of 1,227,000. The people are eager to hear the gospel, which is being preached to them by a small force of workers: 1 missionary and wife, 18 native teachers, 8 schools, 143 Christians, 65 communicants. A "triple chain of caste, custom, and debt" holds the people in bondage, and keeps them heathen. tlaU-k iila, one of the New Hebrides Isl ands ; has three foreign missionaries under the general direction of the Presbyterian Church in Canada, though they are supported by the Pres byterian Church in Victoria, Australia. These islands are now in monthly communication with Australia by the establishment of a line of steamers running between Melbourne and Sydney, and the principal islands. Maliseet Version. The Maliseet belongs to the languages of America, and is spoken by an Indian tribe in New Brunswick. A transla tion of the Gospel of John was made by the Rev. S. T. Rand, aided by a native, who was confined to his couch, by a broken thigh, dur ing the whole time that he was engaged on this important work. An edition of the Gospel was printed by the British and Foreign Bible Society at London in 1370. (Specimen verse. John 3 : 16.) Eebuchul Nukskam gdooche-moosajTtpun oos> .JcHkiunlkw wejcmelooe tpun wihwebu Ookw55sul, Welanmn mscu wen tan welarasutuk oohuk5k, skatfip iiksekahawc, kanookuloo ootetnp askii- mowsooaguo. Malmeslniry, town in Southeast Cape Colony, South Africa, north of Cape Town. Station of S. P. G. ; 1 missionary. Malokoiig, town in Transvaal, East South Africa, on a branch of the Limpopo, south of GaMatlale. Mission station Berlin Evangeli cal Lutheran Society (1867) ; 1 missionary, 5 other helpers, 6 out-stations, 71 church-mem bers. flail a, an island in the Mediterranean, south of Italy; a British crown colony, and an important naval station. Area, 95 square miles. Population, 162,423 (English, 2,138; foreigners, 1,097, the remainder natives). Language, a patois of Arabic. Religion, Roman Catholic. .Malta was for many years the most important missionary slat ion in the Mediterranean, and was occupied by all the missionary societies seeking to work in the Levant. The mission press of the A. B. C. F. M., was established here prior to its removal to Smyrna, and it was here that Wm. Goodell and his associates -ludied the Turkish and Armenian before establishing themselves at Smyrna, Constantinople, and Bey- rout. It is now occupied as a preaching station by several of the Colonial Societies of England and Scotland, especially the Scotch Free Church. Maltese Version. The Maltese is a dia lect of the Arabic, belonging to the Semitic family of languages, and is spoken by the na tives of Malta, the ancient Melita. In writing, the Roman letters are used, Arabic characters being unknown to the Maltese. The first at tempt to translate the Scriptures into Maltese was made in the early part of the present cen tury by the Rev. W. Jowett of the Church Missionary Society aided by a native. In 1882 a small edition of the Gospel of John was pub lished at London as a specimen of the work. In 1827 the four Gospels and the Acts were published by the Society for Promoting Chris tian Knowledge; and in 1847 the entire New Testament in Maltese. The translation was for the greater part made by Mr. Camilleri, a na tive of Malta, but afterwards a minister of the Church of England. The book, however, did not meet with that acceptance which had been hoped for, owing not so much to any defects in the translation as to the bigoted ignorance of the people, and also in part to the difficulty of expressing Arabic gutturals in Roman charac ters. About eight different systems of orthog raphy have been tried at various times, but the uncouth letters which have been adopted to represent certain sounds failed to give satisfac tion. A deep interest having been taken by a few Englishmen living in the island in the spiritual welfare of this priest-ridden people, a revised translation of the Gospel of Matthew was prepared by Mr. Bonavia, and sent over to England. After due examination and revision it was printed, under the editorship of Dr. Ca milleri, at London in 1870. In 1872 the Gospel of John and the Acts were also issued by the British and Foreign Bible Society. (Specimen verse. John 3 : 16.) Ghaliex Alla~hecca~hab id dinia illi ta l Ibeq tighu unigenitu, sabiex- collmin jemmen bii* ma jintilifcc, _izda icollu.il haja ta dejem. Malto, Paliari, or Rajmalial Ver sion. The Malto belong to the Dravidian fam ily of non-Aryan languages, and is spoken by the Paharis in the Rajmahal district of North India. Methodist Episcopal missionaries of North India translated the Gospel of Matthew, which was published by the American Bible Society in 1875. A translation of the Gospels of Luke and John was prepared by the Rev. E. Droese of the Church Missionary Society, who for more than twenty years lived among the Paharis. MALTO 29 MANCHURIA The former was published by the British and Foreign Bible Society in 1882. the latter iu 1883. Mr. Droese also translated the Gospels of Matthew and .Mark and the Acts, which were published by the Calcutta Auxiliary in 1887. An edition of the Psalms was issued in 1888 at the Secundra Orphanage Press, under the care of the same auxiliary in 1888. The version was also made by Mr. Droese. Malua, town in Upolu, one of the Samoan Islands, Polynesia : is occupied by the work of the London Missionary Society (1836). It has a training institute for young men, with 96 students in full course, 11 in preparatory; 8 missionaries, 1 lady, 8 native ministers, 14 na tive preachers, 478 church -members, with an attendance of 1,598. Contributions, 161 7s. 2d. A movement to promote higher education among the girls and women has recently been inaugurated. The late political troubles, added to the severe ravages of a hurricane, have been great hindrances to the work; but it is now pro gressing very favorably. The Samoan Christians give striking proof of the efficacy of the gospel in changing natural vices to Christian virtues. Mamboc, a town in the Sherbro country, "West Africa, on the Mamboe River, east of Yoruba. Station of the United Brethren in Christ (U. S. A.) ; 1 teacher, 1 itinerant, 16 church-members, 1 school, 18 pupils. Mamboia, town in East Central Africa, in land, due west of Zanzibar Island, north of Usa- gara. Mission station C. M. S. (1879); 1 mis sionary, 1 native assistant, 2 communicants, 1 school. The work here is carried on with great danger on account of the hostility between the Arabs and Germans. Communication with England is often interrupted, so that five months passed at one time without any word from the coast. .tluniifuia, one of the Hervey Islands, Poly nesia, south of Ilarotouga. Mission station L. M. S.; 1 missionary and wife, 3 native pastors. Communication with this station is most diffi cult, five months sometimes elapsing between the sending and receipt of a letter. Mamrc, a town in Cape Colony southeast of Malmesbury, South Africa. Mission sta tion of the Moravians (1808); 3 missionaries and their wives, 1 assistant missionary, 1,843 church-members. .!I:iiiiu*a, a city in the Orange Free State, on the river Hart, South Africa. In 1841 a Paris missionary founded a station here among the Kovas, which for a long time was main tained by their pious chief. It is now an out- station of the work of the London Missionary Society at Taung (q.v.). Manaar, a station of the Wesleyan Meth odist Missionary Society in the Jaffna district, Ceylon; 1 native preacher, 1 chapel, 6 preach ing-places, 28 church-members, 127 pupils. Mituado, a city of Minahassa, the north eastern peninsula of Celebes, East Indies, and noted as a great coffee emporium. From 1830 to 1874 it was the chief seat of the Netherland- ische Zendingsvereeuiging, which worked with great success among the heathen Alif ures. Out of a population of 114,000 no less than 95,000 were converted, and the great difficulty arising from the different languages spoken by the Ali- f ures w r as happily overcome by the introduction of the Malayan language in church and school. But lack of money and the discoveries of the Dutch Government compelled the missionaries to enter the service of the state church in 1870, and now Islam is making great headway. Maiiamadura, city in Tamil country, Madras, British India, 30 miles southeast of Madura. Climate very hot and dry, 80-100 F. Lauguage.Tamil. Religions, Brahmiuism, Mos- lemism. Natives ignorant, degraded. Mission station A. B. C. F. M. (1864); 1 missionary and wife, 33 native helpers, 1 church, 27 out-sta tions, 3 churches, 219 church-members, 20 schools, 628 scholars. Mamuidoiia, town in West Central Mad agascar, northeast of Morondava. Mission sta tion of the Norwegian Missionary Society (1870). Maiiargudi, town in the south-central part of the district of Trichinopoly, East Madras, India, south of Combaconam and southwest of Negapatam. Mission station of the Wesleyan Methodists; 3 missionaries, 32 native helpers, 26 church-members, 1 chapel, 7 schools, 570 schol ars, and a high-school. Maiichciituduyy, a station of the Wes leyan Methodist Missionary Society in the Jaffna district, Ceylon; 1 native minister, 23 church- members, 378 pupils. Manchuria, one of the divisions of the Chinese Empire (see China), lying north of China proper, between latitude 42 and 53 north. In accordance with the treaty of 1860 between Russia and China, nearly one half of the former territory was given over to Russia, and the present limits are the Amoor on the north, the Usuri and Sunga-Cha on the east, Kirin on the south, from which it is separated by the Shan-Alin range; and on the west the Khingan Mountains, the Sira-Muren River, and the district of Upper Sungari separate it from the desert of Gobi. Its area is about 378,000 square miles. Population estimated from 11,- 000,000 to 12,000,000. Physically, the country is divided into the mountain ranges on the north and east, among which lie numerous fertile val leys; and the plain which stretches south from Moukden to the Gulf of Liao-tung. There are three principal rivers the Amoor, the Usuri, and the Sunagari. The latter is over 1,200 miles long, and along its fertile banks is the most populous region of the country. Man churia is divided into three provinces: Shing- King, or Liao-tung, of which Moukdeu is the capital (q.v.); Newchwang (Ying-tse), at the head of the Gulf of Liao-tung, is the treaty port; Kirin (Central Manchuria); capital, Ki rin, on the Sungari, 200 miles from its source, has a population of about 150,000, mostly Chi nese; and Tsi-tsi-har (Northern Manchuria), sparsely populated, with few cities of impor tance. The climate varies from extremes of heat and cold, from 90 F. in the summer to 10 below zero in the winter. During four months of the year the rivers are frozen up, a short spring is followed by the heat of summer, and a few weeks of autumn usher in the snow and ice of the winter. Minerals are abundant. The agricultural products are mainly indigo and opium, though cereals, cotton, and tobacco are MANCHURIA 30 MANDARIN COLLOQUIAL VERSION also grown. The reigning race of China arc Miuichus, but though they have subjugated China, Manchuria is gradually losing its native language and system of education under the in fluence of the Chinese, who ure overrunning the country and bringing its customs into conform ity with those of China. The native Manchus are a finer race physically, mentally, and mor ally than the Chinese; they are of larger frame, lighter color, and have greater intellectual ca pacity. Mission work in this part of China is carried on by the Presbyterian Church of Ire- laud, with stations at Newchwang, Jiu-jow, Kvvau-cheng-ts/u, and Kirin (q.v.); and by the United Presbyterian Church of Scotland, with stations at Newchwang, Haichuug, Liaoyang, Moukden, Tieliug, Kaiyueu, Taipiug Kow (q.v.). Maiidailuii;;, a dialect of the Batta lan guage (q. v.), spoken in Southern Sumatra. Seven thousand and ten copies of the New Tes tament and portions in this dialect were put in circulation previous to March 31st, 1889. Maiidalay, the capital (and district) of Up per Burma, on the Irawaddy, 880 miles north of Rangoon. The climate is tropical and dry. In the district there are 150,000 to 200,000 peo ple. Burmese is the language spoken; Buddh ism the prevailing religion. Station of A. B. M. U.; 1 missionary and wife, 4 other ladies, 1 physician, 3 native assistants, 1 church, 80 church-members, 95 pupils. S. P. G. ; 2 mis sionaries, 4 native assistants, 53 communicants. Wesleyau Methodist (1886); 1 missionary, 1 na tive pastor, 1 Anglo-vernacular school, 85 pupils, 4 church-members. Maiidapasalai, a city in the Madura dis trict, South India, Population, 200,000. Lan guage, Tamil. Religious, Hinduism and Mo hammedanism. A station of the Madura mission of the A. B. C. F. M. (1851); 1 missionary and wife, 10 out-stations, 2,493 adherents, 10 churches, 723 communicants, 3 native preach ers, 32 assistants, 25 Sunday-schools, 400 schol ars, 2 girls schools, 80 scholars. Contributions (1888), $595. Mandari Version. The Mandari be longs to the Kolarian group of non-Aryan lan guages, and is used by the Kohls of Chota Nag- pur, Central India. A translation of the Scrip tures into this language was undertaken by the Rev. N. Nottrott of the German Missionary (Gossuer s) Society, who prepared the Gospel of Mark, which was issued by the Calcutta Auxil iary Society in 1876. The Gospel of Luke was added as prepared by the Rev. L. Beyer of the same missionary society in 1879. The Gospels of Matthew 7 (by Nottrott) and of John (by Bey er) were published in 1880. Each revised the work of the other by the help of native assist ants, and thus they provided the four Gospels for the 25,000 Christians of their own mission, and the 10,000 Christians of the Society for the Propagation of the Gospel mission, and the still larger number of non-Christian Kohls of Chota Nagpur. In 1885 an edition of 2,000 copies of the Acts of the Apostles, translated by Mr. Beyer, was issued by the Calcutta Auxil iary; and in 1887 the Epistles of Peter and James, translated by Mr. Nottrott. Thus far 32,570 portions of the Scriptures have been dis posed of. (Specimen verse. Mark 3 : 35.) BT^I ft^ft 4h|t Wjpn c^ Mandarin Colloquial Version. The Mandarin is one of the most important dialects of the Chinese, because it is the colloquial me dium of a large proportion of the people of Northern China. In general two branches of the Mandarin Colloquial are distinguished: the Pekiu or Northern, and the Nankin or Southern. 1. The Pekin or Northern. The New Testa ment into this dialect was translated by Revs. Burdon, Blodgett, Schereschewsky, Edkins, and Martin, and was published by the Ameri can and British Bible Societies in 1872. The Old Testament, translated by Dr. Schereschew sky, was also published by both Societies in 1875 and 1877. The British and Foreign Bible Society also published, in 1888, a reference edition of 3,000 copies of the New Testament in the Roman al phabet. About the year 1875 the China Inland Mission brought out an edition of the four Gospels and Acts. This portion was revised by the Rev. W. Cooper, who has transliterated the remaining books of the New Testament, and added the references. The text is a rendering, word for word, into Roman character of the Northern Mandarin version. The term used for God is Shang-ti, and the transliteration has followed the system in use in the China Inland Mission for twenty years. Several missionaries assisted in the final preparation of the copy, and the edition was edited by Mr. Cooper. 2. The Nankin or Southern. A New Testa ment translation into this dialect was made by the Revs. Medhurst and Stronach, and pub lished by the British and Foreign Bible Society in 1856. (Specimen verse. John 3 : 16.) 1. Pekin colloq. 2. Nankin colloq. f . & f fll JL MANDAWAR 31 MANISA Maiidawar (Mandaur), a town aud station of the Methodist Episcopal Church (North), U. S. A., in the Rohilkuud district, Northwest Provinces, India ; 1 native preacher, 85 Chris tians, 15 day-schools, 250 pupils. Haiicliii, the language of Manchuria, North China (q.v.), akin to the Mongolian. The New Testament has been translated and published by the British and Foreign Bible Society. (Specimen verse. John 3 : 16.) TOande or Uttandingo Version. The Mande belongs to the Negro group of African languages, and is used in Mandingo country, south of Gambia River. The Rev. Macbrair, of the Wesleyau Missionary Society, translated the four Gospels, of which the Gospel of Mat thew only was published by the British and Foreign Bible Society in 1838. (Specimen verse. John 3 : 16.) Katuko-Alla ye dunya kannu nyinuyama7an adingVulukilering di, mensating mo-omo men lata^alavate tinyala, barri asi balu abadaring otto. Mandla, town in the Central Provinces, India, on the Nerbudda River, 1,770 feet above the sea. Population, 4,732, Hindus, Moslems. Station of the Church Missionary Society (1878); 2 missionaries, 6 native teachers, 21 communi cants, 2 schools, 13 pupils. Contributions, 45 rupees. Mandomai (Mentowei), town in Southeast Borneo, on the Little Dyak River. Station of the Rhenish Missionary Society (1869); 1 inis- sionaiy, 5 native agents, 94 communicants. The Rhenish Mission in Borneo, founded in 1839, ceased entirely in 1859 on account of a conspiracy between the Malays and the Dyaks against the whites, in which several missionaries and their wives were killed. The Dutch Govern - ment tried to make the missionaries responsible for the rebellion, but allowed them, ueverthe less, to resume work in 1866. Mamlridraiio, a country station in Mad agascar, occupied by the Friends Foreign Mis sionary Association, 1888; 1 medical mission ary and wife. The medical services of the missionary have been in great demand, and four cottages have been put up as a hospital, to which the natives subscribed 5. HI aiielmodii, station of the Leipsic Evan gelical Lutheran Missionary Society iuJVIadras, India; 197 communicants. Manepy, town in Northern Ceylon, five miles from Jaffnapatam. Climate tropical, average 82^ Fahrenheit. Population, 11,672. Race and language, Tamil. Religion, Brahman- Sivaism. Natives rude, uncultivated farmers. Mission station of the A. B. C. F. M. (1831); 1 missionary and wife, 84 native helpers, 8 out- stations, 3 churches, 401 church-members, 42 schools, 2,613 scholars. Mailgaia, one of the Hervey Islands, Poly nesia ; a station of the L. M. S. Of the five chiefs ruling over 2,266 souls, only one is still averse to Christianity. Numangatini, a chief who at one time was a heathen priest and offered human sacrifices, was after his conver sion very zealous for the prohibition of the im portation of English whiskey. It has 1 mis sionary, 3 native pastors. Mangalore, chief town of South Kanara, district of Madras, India; picturesque, clean, with good streets and nicely-built houses. It is buried amid groves of cocoa-nut palms, with water on three sides and a harbor good for small vessels. Population, 32,099, Hindus, Moslems, aud Christians. Station of the Basle Missionary Society; 13 missionaries, 9 mission aries wives, 1 other lady, 55 native assistants, 3- out-stations, 1,047 communicants. Maiiikramam, station of the Leipsic Evangelical Lutheran Missionary Society (1859), in Madras presidency, India; 1 missionary, 11 out-stations, 166 communicants. Maiiiliilii, the principal island of the Pen- rhyn group, Polynesia. It was almost depopu lated by slave-hunters from Peru. It is visited by missionaries of the L. M. S. from Rarotouga (q.v.). Muiiipuri Verioii. The Manipuri be longs to the Tibeto-Burmau group of non-Aryan languages, and is spoken in Mauipur, a small independent kingdom south of Assam. A ver sion of the New Testament was undertaken by Dr. Carey in 1814; he procured some learned natives from Mauipur, and superintended their labors. When the translation was completed it was printed in the Bengali character in 1824 at Serampore, but never reprinted. HEania, a city of Asia Minor, about 50 miles east of Smyrna. The ancient Magnesia, it is still a large and important city. Popula- MANISA 32 MAORIS tion al)out 40,000, chiefly Turks, Greeks, and Armenians For mauy years ii was an out- station of the A. B. C. F. M., worked from Smyrna. Then for a few years it was occupied as a missionary residence, on account of the heat and difficulty of mission work in Smyrna. A flourishing church was established. It is now again an out-station of Smyrna. Mannoll, town in Sherbro, West ( oast, Africa, a little north of A very. Station of the I "nitcd Brethren (U. S. A.); 19 church-mem bers, 1 day-school, 18 scholars, 1 Sunday-school, 18 scholars. Maiisiiiam, town on island of Manaswari, New Guinea. Station of the Utrecht Mission ary Society (1863); 2 missionaries, 1 female mis sionary, 1 native assistant, 40 communicants, 1 school, 40 scholars. Maiisura (Monsoora), town in Upper Egypt, near the apex of the Delta, north of Cairo, south of Damietta. Station of the United Presbyterian Church of America (1866); 2 mis sionaries and wives, 1 female missionary, 7 na tive assistants, 37 communicants, 2 schools, 241 scholars. Maiiehu Version. The Manchu belongs to the Tungus branch of the Ural-Altaic family of languages, and is spoken in Manchuria, and is also the court language of Pekin. Into this language Mr. Lipofzoff translated the Gospel of Matthew, which was printed in 1822 at St. Petersburg, by the British and Foreign Bible Society. An edition of the entire New Testa ment was issued by the same Society in 1835, the translation having been made by Mr. Swan of the London Missionary Society. In 1857 an edition of the Gospels of Mark and Luke in Manchu and Chinese, in parallel columns, was published at Shanghai, under the care of Mr. Wylie. Manua, one of the Samoan Islands, Poly nesia. The people have their own king and government, and have been undisturbed by the political troubles in the other islands. None of their land is alienated to foreigners. The peo ple are noted for the simplicity and purity of their Christian life. The London Missionary Society began work in 1837, but now the na tive ministry carry on the work, with an occa sional visit from the missionaries on the other islands. There are 8 native ministers, 412 com municants, 1,612 adherents, 7 Sunday-schools, 592 scholars, 7 boys schools, 327 pupils, 7 girls schools, 265 pupils. Contributions, 12 Is. Od. Manuane, a Hermannsburg station in the circle of Mariko, Transvaal, South Africa, with 517 members. Manx Version. The Manx belongs to the Keltic branch of the Aryan family of lan guages, and is used in the Isle of Man. Be tween the years 1771 and 1775 a version of the Bible was published at Whitehaven. In 1815 the British and Foreign Bible Society published an edition, followed by another in 1819. which was probably the last, since the islanders are now supplied with the Bible in English. (Specimen verse. John 8 : 16.) Son Iheid y ghraih shen hug Jee da n theihll, dy dug eh e ynrycan Vac v er iiy gheddyn, nagh jinnagh quoi-erbee chredjagh aynsyn cherraghtyn, agh ya vea ta dy bragh farraghtyn y chosney. Maoomni (Maumby), a town in Northwest Celebes between Manado and Talawan, wot by northwest from Ajimandidi. Mission sta tion of the Netherlands Missionary Society. Maori Version. The Maori or New Zea land belongs to the Polynesian languages, and is spoken in New Zealand. The first edition of the New Testament was printed by the British and Foreign Bible Society in 1837. The trans lation was made by the Revs. Williams and Yate of the Church Missionary Society. Soon the edition of 5.000 copies was exhausted, and a second and a third edition, each of 20,000 copies, were reprinted in a few years. In 1859 the Old Testament, as translated by the Rev. 11. Maunsell of the Church Missionary Society, was published at London in 1858. An edition carefully revised by Mr. Maunsell and members of the Church Missionary and Wesleyan Mis sionary Societies was published at London in 1868, under the editorship of the Rev. T. W. Meller. In 1885 an edition of the Maori Bible, corrected and slightly revised by Messrs. Maun sell and Williams, with the numbers of the verses prefixed to the verses and not placed in the margins, and with chapter and page read ings, was commenced in 1885 by the British Bible Society, and was completed at press in 1888, the edition consisting of 6,000 copies of the complete Bible, 4,000 New Testaments, and 2,000 each, of the four Gospels and Acts, as portions. Thus far 141,150 portions of the Scriptures have been disposed of. (Specimen verse. John 3 : 16.) Na,"koia ano te aroha o te Atua ki te ao, homai ana e ia.tana Tamaiti ko tahi, kia kahore ai e mate te tangata e whakapono ana ki a ia t engari kia whiwhi ai ki te nranga touutanga. Maoris, the aboriginal inhabitants of New Zealand, who belong to the Malay family of mankind. They claim to have migrated to New Zealand 500 years ago from "Hawaiki," which is supposed to be either Hawaii or Savaii of the Samoau Islands. They are a fine race, of average stature, with olive-brown skins, and their heads exhibit a high order of intel lectual development. They are beardless as a rule, but that is due in part to the custom of plucking out the beard with shells. Most of the race have long black hair, but some have reddish hair, and in others it is frizzly. Large eyes, thick lips, and large, irregular teeth are characteristic. The women are smaller than the men, and generally inferior to them. Tat tooing was a universal practice previous to the introduction of Christianity. The custom of taboo, which lias given a word in universal use among English-speaking people, was practised by the priests to make any person or thing sacred and inviolable. Such regard was paid to the sanctity of the taboo, that even in war time tabooed persons or things were not harmed. Cannibalism was practised by the heathen MAORIS 33 MARDEN, HENRY Maoris, but has disappeared, together with infanticide, slavery, and polygamy, under the enlightening influences of Christianity. The Maoris, like most races in tropical cli mates, marry young, but they are not a very pro lific race. Their language belongs to the Malay family. Fourteen letters, a, e, h, i, k, m, n, o, p, r, t, u, w, and ng, are all that the alphabet contains. Seven dialects are recognized. The language is sonorous, and adapted to lyrics and poems, and the popular literature consists largely of metrical proverbs, legends, and tra ditions. The people are very fond of music and songs. (For mission work, see New Zea land.) Mapumulo, town in Natal, East South Africa, near Port Natal. Station of A. B. C. F. M. ; 1 missionary and wife, 1 out-station. Marukci, one of the Gilbert Islands, Poly nesia. The work in the island is under the native preacher, in the employ of the Hawaiian Evangelical Association since 1887, and a mis sionary of the L. M. S. makes an annual visit to the islands. The population of the island is 2,000: and 70 are church-members. i, one of the Solomon Islands, Mela nesia. Has a station of the Melauesian Mission. Maraiiliao, city in Northeast Brazil. A place of great mercantile importance. Climate hot, unhealthy. Population, 34,023. Mission station Presbyterian Church (South); 1 mission ary and wife. Marasli, a city of Northern Syria, at the foot of the Taurus Mountains, 90 miles north west of Aleppo. Population about 40,000, Turks and Armenians. Mission station of the A. B. C. F. M., with 4 missionaries and wives and 2 female missionaries, 3 large churches with fine buildings and over 2,000 church- members. Here is located the theological semi nary of the Central Turkey Mission and a flour ishing girls boarding-school of high grade. The graded schools of the city are most excellent not surpassed by those of any city in Turkey. Missionary work commenced with bitterpersecu- tiou, but after repeated attempts a foothold was obtained, and then the work progressed very rapidly. The Foreign Christian Missionary So ciety (U. S. A.) also have a preacher, a school, and 25 scholars. Mara thi Version. The Marathi belongs to the Indie branch of the Aryan family of languages, and is spoken by the educated natives in the Bombay presidency. A version of the Scriptures was undertaken in 1804, and the entire Bible was published at Serampore between 1811 and 1820, and a second revised edition in 1825. A new version was undertaken by the Rev. John Taylor, but he only lived to complete the Gospel of Matthew, which was printed at Bombay in 1819. American missionaries (Messrs. G. Hall and S. Newell) commenced a version in 1817, and the New Testament was published at Bombay in 1826; a revised edition was printed in 1831, and a second revision, to which Rev. H. Bal- lantine devoted several years, in 1845. In 1858 a New Testament with references was published, and again in 1868. The Bible was issued in 1847, and a thorough revision in 1855. In 1857 and 1871 other editions of the Bible followed, published by the American Bible So ciety. In 1881 the British and Foreign Bible Society issued an edition of the Old Testament with paragraph headings prepared by the Rev. Baba Paduiou ji, and in 1888 the New Testament. All these editions are printed in the so-called Balboodh or Balborah character, which ap pears to be almost if not quite the same as the Devanagari itself. But there is also the Modhi character, which is most generally understood, and is employed in all transactions of business. In this latter character the Gospels and the Acts, as prepared by Mr. Farrar, are also published. In 1881 an edition of 500 copies of the Gospel of John in Roman characters was carried through the press by Dr. Murray Mitchell. The Marathi Bible is now undergoing a thor ough revision. (Specimen verses. John 3 : 16.) (Modhi.) vw "y vtlnl in t(i, in MJ^KJI dlfldi Marburg, a small town on the east coast of Natal, Africa, south of Durban and northeast of Queenstown. Mission station of the Her man usburg Missionary Society. Harden, Henry, b. New Boston, N. H., U.S.A., December 9th, 1837; graduated at Dart mouth College 1862, and Andover Theological Seminary 1869; ordained September, 1869; sailed for Turkey as a missionary of the American Board September 21st, the same year. He was stationed at Marash, Central Turkey. He visited the United States in 1878, and his health having failed, he again left for home April 17th, 1890, with Mrs. Marden and his daughter. In a letter written from Marash, May 2d, he said: "I find that during the year ending to-day I have been absent from home 189 days, and have travelled over 1,500 miles on horseback, visiting 43 cities and towns which have Christian communities. Only a part of these places as yet have Protes tant congregations, but I have personal relations with the people in them all." On reaching Athens, May 4th, he was seriously ill, and by the advice of friends was removed to the " Hospital Evangelismos." His disease proved to be a malignant form of typhus. The best medical skill and nursing failed to arrest it, and he died Tuesday, May 13th. He was buried in the beautiful Greek cemetery at Athens. Great sympathy was expressed by the Greek Prime Minister.the American Minister.and Mr. Manatt, the United States Consul at Athens, who writes of the sympathy awakened throughout the American community at Athens, and of their purpose to endow an American ward in the MARDEN, HENRY 84 MARONITES " Hospital Evangelismos" in honor of Mr. Mar- den. His associates bear witness to bis earnest ness and fidelity, and his courage in pursuing the evangelistic work, often requiring givat wisdom and physical endurance. A native paper speaks of him as " a man of fine culture, and of true Christian spirit, honored and loved bv all;" and a fellow-missionary, who was with him for years, speaks of him as "truly the people s friend." Rev. H. G. Clark of New Hampshire, a classmate and intimate friend, says: " He was regarded by his classmates and mi-sionary associates as a man of sound sense, and the results of methods of work he adopted usually proved the wisdom of his judgment and foresight." He gives the following extracts from a letter written in 1881 and 1890: "1 am satisfied to spend my life here, and though I long inexpressibly for the home land and the home friends, I am sure that nothing could in duce me to leave the work while I am able to stay." In speaking of the long tours made among the mountain villages and the preaching in the private houses of the Armenians, he says: "I ask for no nobler work than this hovel preaching, notwithstanding its discomforts." Just before leaving his work last April he wrote: "I long for home at times more than tongue can tell, yet I am sorry to leave the work here even for a year." Mardiii, a city of Eastern Turkey, about 60 miles southeast of Diarbekir; most picturesquely situated on a bluff of the Taurus Mountains, com manding a magnificent view over the Mesopo tamia plain. On a clear day the hills nearly a hundred miles away to the south are clearly visible. In spring the plain several thousand feet below looks like a broad carpet beautifully diversified with rich colors. The climate is trying, the summer being long and hot; the winter pleasant, but lacking in any tonic which can repair the waste of the summer s work. The population of the city is about 15,000, chiefly Arabs and Syrian Jacobites, though there are Chaldeans, Armenians, Koords, and Jews. Mission station of the A. B. C. F. M. (1839); 4 missionaries and wives, 3 female missionaries, 37 native helpers, 20 out-stations, 8 churches, 330 church-members, 28 schools, 708 scholars. There isa large and nourishing high-school, virtu ally a college (see A. B. C. F. M. Assyrian and Eastern Turkey missions; also Armenia). Since the giving up of the station at Mosul, Mardin has been the centre of the Arabic work of the A. B. C. F. M. Of late years, however, it has been decided to reopen the Mosul station. Hare, on the Loyalty Islands, Southwest Polynesia, off the coast of New Caledonia, southeast of Lifu. Mission station of the L. M. S. ; 15 native pastors, 688 church-members. The London Missionary Society brought teachers hither from Samoa and Rarotonga in 1841, and in 1855 a congregation was formed at Mare, which now numbers 3,117 members under 15 pastors. The New Testament, the Psalms, and the Pentateuch have been translated. Nevertheless, when the French took possession of the Loyalty Islands in 1864, the Roman Catholic priests began their intrigues and chi caneries immediately, and in 1884 they obtained a decree from the governor by which all Prot estants were placed under the supervision of French priests, all schools in which the instruc tion was not carried on in French were closed, and the Mare Bible was forbidden. Marc" or Xeiijfonc Version. The Man belongs to the Polynesian languages, and is spoken in the Loyalty Islands. r lhe first part of the Scriptures printed was the Gospel of Mark, and in 1867 the New Testament was printed on the spot. In 1867 Mr. Jones carried through the press in London a revised edition of the New Testament at the expense of the British and Foreign Bible Society. The edition con sisted of 4,000 copies. During Mr. Jones ab sence Mr. Creagh translated the Books of Gen esis, Exodus, Leviticus, Isaiah, and Jeremiah, and printed Genesis and Exodus at the mission press in Mare. Mr. Creagh having removed to the neighboring island of Lifu, Mr. Jones car ried on the translation of the Old Testament. He translated the Psalms, which Mr. Creagh, during a visit which he made to England in 1876, carried through the press. In 1887 Mr. Jones was expelled by the French from the island, and thus for the present the work of translation is interrupted. (Specimen verse, John 3 : 16.) Wen o re naeni Makaze hna raton o re ten o re aw, ca ile nubonengo me nunuone te o re Tei nubonengo sa so, thu deko di ma tango- ko re ngome me sa ci une du nubon, roi di nubone co numu o re waruma tha thu ase ko. Maripastoon. A town on the left bank of the river Saramacca, in Surinam, South America, a station of the Moravians. The Ma- tuari tribe of Bush-negroes reside here, among whom a work was commenced by John King, the native evangelist. A native minister is in charge here, as it would be impossible, it is said, for any European to live at Maripastoon. Marquesas Islands. A group of islands in the South Pacific, northwest of the Society Islands. Since 1841 a possession of France. Area, 480 square miles. Population, 5,250. Occupied by the Hawaiian Evangelical Society Marquesas Version. The Marquesas belongs to the Polynesian languages, and is spoken in the Marquesas Islands. The Marques- au language was first reduced to writing by Eng lish missionaries early in this century, and the Gospel of Matthew was printed at Honolulu in 1853, and in 1S57 the Gospel of John followed American missionaries took up the work in a more thorough manner, and the New Testament appeared in 1873, and in a second edition in 1878. (Specimen verse. John 3 : 16.) Ua kaoha nui mai te Atua i to te nomaama nei, noeia, ua tuu mai oia i taia Tama fanautahi, ia mate koe te enata i haafta ia ia, atia^ ia koaa ia ia te pohoe man ana tu. Blaronites. The Maronites of Syria take their name from John Maron, their political leader and first patriarch, who died 701 A.D. During the sixth and seventh centuries of our era the Monophysite (monos, one: phuxi.*, nature) controversy was raging throughout the East ern church. Armenia, Syria, and Egypt, frontier lands of the Byzantine Empire, were deeply infected by the heresy. The Emperor MARONITES 35 MARONITES Heraclius 610-640 A.D.) was anxious to reunite the church that he might the more effectually ward oil tin- Saracen invasion from Arabia, which threatened to despoil the empire of its south-eastern provinces. With the help of Ser- gius, Patriarch of Constantinople, a Syrian, he arranged a compromise doctrine which he hoped would put a stop to the rancorous theological dispute. The statement proposed was, that whatever might be said, Christ having one (divine) or two (human and divine) natures, all ought to agree that he has but one will (divine and therefore sinless). Honorius, Bishop of Rome, assented to this proposition, and many of the Monophysites agreed to accept it. But no imperial decree could stop the quarrel; and after a long controversy (during which the Saracens conquered Syria, Egypt, and all North Africa) the case was decided against the Mone- thti\ites(monos, one, thelem, to will), and Bishop Honorius (afterwards called "Pope") was de dared heretical. Among many who accepted the Monothelite heresy were the Christians of Syria, who fled to the mountains before the Saracen invader. John Maron was their leader. High up on the shoulders of Lebanon and Anti-Lebanon these vigorous people managed for five hundred years to maintain their independence in the face of Byzantine, Greek, and Saracen. Defended by tremendous ravines and snowy mountain passes, they were never seriously in danger. The long contest developed manly qualities and industry. They spoke Syriac, and used it in all their services. A sort of feudal system developed itself. The government was theocratic, the head of the state being styled " The Patriarch of Antioch and all the East." The episcopal dioceses were Aleppo, Ba albek, Jebeil, Tripoli, Ehden, Damascus, Beyrout, Tyre, and Cyprus. Village sheikhs were elected, as were all the officers, secular and religious. The Crusaders brought to light this interest ing people, so long cut off from Christendom. William of Tyre and Jacob de Nitry have left us accounts of the Maronites, who leagued themselves with the Crusaders, and in 1182 opened communications with the papal hierar chy. They gradually dropped their heretical tendencies, adopted the Arabic language as their vernacular, and in 1445 at the Council of Florence were taken entirely under the wing of the Roman Church. They were allowed to retain their Syriac liturgy, the celebration of the communion in both kinds, the marriage of the lower clergy, their own fast-days, and their own saints. In 1596 the decrees of Trent were accepted; transubstantiation, prayers for the Pope, and other novelties were introduced. A special college was established at Rome (Col legium Maronitarum) for investigation by Maro- nite scholars, which gave to the world the learned Assemani. Schools for the clergy and printing-presses were established in Syria. A papal legate was sent to Beyrout, and to-day the Maronites arc submissive followers in the Latin Church. There are about 250,000 of this sect scattered all over the Lebanon range and the Anti-Leba non. They are massed somewhat in the north ern districts of Lebanon (Kesrawan and Bsher- reh), and have complete control of local affairs. They are found as far south as Mt. Hermon, in the heart of the Druze country. The growing hostility of Druze and Maronite, fostered by the Turkish soldiery, culminated in the mas sacre of 1860, in which thousands of the Maro- nites were butchered. European intervention compelled the Sultan to redistrict Syria, and form the pashalik of Mt. Lebanon, which must have a Christian pasha to rule it, and which is under the protection of the Great Powers. The stronghold of the Maronites in the North Leba non region is high up on the mountains, with surpassing views over the Mediterranean to the west. It is a bit of the Middle Ages left over. The priests have complete control, and the people are frugal and industrious. They are illiterate for the most part, and schools are established only when they are required to ward off Protestant influences. The rough mountain sides are terraced, and every available bit of soil utilized. The raising of cattle, silk culture and weaving, vineyards, grain, maize, and potatoes (Irish) occupy the attention of the people. Hundreds of monasteries are scattered over the mountains, the most notable one being the monastery of Keunobiu (the Greek word for monastery), which is romantically situated in the gorge of the Kadisha (Holy) River, and is the summer home of the Patriarch. At the head of this profound ravine is the famous group of 400 ancient cedars, which are care fully guarded as sacred. Some of them are 40 ft. in circumference, and over 100 ft. high. When the American missionaries entered Syria, in 1823, the Roman Catholic authorities became alarmed, and have put forth every effort to hold the Marouites true to their papal allegi ance. In the early days of this rivalry a young Maronite, Asaad Shidiak, who had adopted the evangelical faith, was imprisoned in the Ken- nobin monastery, where he died from rigorous treatment. He has been called "The Martyr of Lebanon." The Jesuits and Lazarists have in hand the task of holding the Maronites to the Latin faith. A tine school for boys is found at Antura, conducted by the Lazarites, not far from Bkurkeh, the winter home of the Patriarch. The Jesuit College at Beyrout is an imposing institution, with a fine library and a very complete scientific apparatus. The Jesuits were forced to issue an Arabic Bible, and it is interesting to note that they made the translation from the original Greek and Hebrew Scrip tures. At the time of the massacre of 1860 the Prot estant missionaries had the privilege of endear ing themselves to the Maronites by caring for thousands of orphans and other fugitives in Sidon and Beyrout. But as yet the northern portions of the Lebanon range have been impervious to Protestant influence. Rev. Isaac Bird, in the early days of the mission, was driven from the region, and no attempt has since been made to permanently reside in the Kesrawan and in Bsherreh. Missionaries occa sionally have summered in the mountains above Tripoli, and the prejudice against them is gradually subsiding. The potatoes which Mr. Bird left behind in his garden have spread all over the mountains, and form a staple of agri culture along with maize. Other societies be sides the Presbyterian Board are reaching the Maronites. The Free Church of Scotland have occupied the Metu region just south of Kesra wan for some years. The English schools for girls, established after 1860, and which are scat tered over the mountains to the south, are doing very efficient work. The mission of the Irish MARONITES 36 MARTYN, HENRY Presbyterian Church in Damascus is reaching the Muronites in that region. In spite of the groat care of the Human Catholics, education is transforming the whole sect, and evangelical truth is more and more winning its way among them. Marshall, a town of Sierra Leone, West Africa, centre of a circuit of Bishop Taylor s work. It has 5 local preachers and 84 church- members. Marshall Islands, Micronesia, two chains of lagoon islands, called Ratack(13) and Halick (11): comprise an area of 1,400 square miles with an estimated population of 10,000. A mission ary of the A. B. C. F. M. is located at Kusaie (q.v.), and the work among the various islands is carried on by native preachers and teachers under his supervision. Ten islands have schools or preaching - places; there are 8 churches, 6 pastors, and 12 native preachers. The German occupation of the islands has not improved the morals of the natives. Marsliiiian, Joshua, b. April 20, 1768, Westbury-Leigh, Wiltshire, England. When young, he showed a great passion for reading. His parents being poor, his school education was defective, and lie followed the occupation of a weaver till 1794. Removing then to Bris tol, he taught a small school, and at the same time became a student in Bristol Academy, where he studied Latin, Greek, Hebrew, and Syriac. Having decided to be a missionary to the heathen, he offered himself to the Baptist Missionary Society, and 1799 was sent with three others to join Dr. Carey in his mission north of Bengal. As the East India Com pany prohibited missions in its territories, they were advised not to undertake to land at Calcutta, but to go direct to the Danish settlement of Serampore on the Hugli, 16 jniles above Calcutta. They reached Serampore October 13th, 1799. and were cordially received by the governor, Colonel Bie. Carey soon joined them. Dr. Marshman, finding the support granted by the Society insufficient, with the aid of his wife, opened two boarding-schools for European children, and a school for natives. The income from these, supplemented by that of Carey as professor in the Fort William Government Col lege, rendered their mission nearly independent of support from the Society. The Committee disapproved of this course, and censured the missionaries. Dr. Marshman in 1822 sent his son John to England to make explanations and endeavor to restore harmony; but being unsuc cessful, he himself went in 1826 in order to confer with the Committee. But failing in his object, the Serampore Mission was separated from the Society, and was for several years an independent mission. He returned in 1829 to Serampore. The death, from cholera, of Mr. Ward, with whom he had labored for twenty- three years, and the treatment he received from the parent Society, greatly distressed him, so that his strength of body and mind was much impaired. Other afflictions followed. The death of Dr. Carry in 1834 left him alone. In 1836 his daughter, wife of General Ilavelock, barely escaped with her life from her burning bungalow, losing one of her three children in the flames. The nervous excitement from these afflictions completely prostrated him. and lie died December 5th, 1837. A few days before his death the Society in London had arranged for a reunion with the Serampore Mission, and the appointment of Dr. Marshman as superin tendent. In addition to his more special missionary duties, he applied himself to the study of 15m- gali, Sanskrit, and Chinese. Dr. Carey wrote to Andrew Fuller: " Brother Marshman" is a prod igy of diligence and prudence; learning the lan guage; is mere play for him." He translated into Chinese the Book of Genesis, the Gospels, and the Epistles of Paul to the Romans and Corinthians. In 1811 he published " A Disser tation on the Characters and Sounds of the Chinese Language." "The Works of Confu cius, containing the Original Text, with a Translation;" " Clavis Siuica: Elements of Chinese Grammar, with a Preliminary Disser tation on the Characters and Colloquial .Me diums of the Chinese." He was associated with Dr. Carey in preparing a Sanskrit grammar and Bengali-English dictionary, and published an abridgment of the latter. Raja Rammohun Roy having assailed the miracles of Christ in a work entitled "The Precepts of Jesus the Guide to Peace," Dr. Marshman replied in a series of articles in the " Friend of India," after wards published in a volume entitled " A De fence of the Deity and Atonement of Jesus Christ. " To this Rammohuu Roy replied. The degree of D.D. was conferred on Mr. Marshmau by Brown University, 1811. Marsovaii, a city of Asia Minor, Turkey, 350 miles east of Constantinople, and 60 miles south of Samsun, its port on the Black Sea. Climate mild and healthy. Population of the city about 30,000; of the district 800, 000; mostly Turks and Armenians, though there are a num ber of Greeks. Of late years large companies of Circassians from the Caucasus have been lo cated in the villages of the plain, causing much disturbance. Mission station of the A. B. C. P M. (1853); 4 missionaries and wives, 4 female missionaries, 14 native helpers, 5 churches, 776 church-members, 27 schools, 2,000 scholars. These cover the district. In the city itself there is a large self -supporting church. Marsovan is also the seat of Anatolia College, which is the outgrowth of the theological seminary of the Mission, originally established in Constantinople, bxit removed to Marsovau. In 1881, it was divided into two parts, one for strictly theological training and the other a high-school. This has developed into a col lege since 1885. The course of study is very full, and of high grade. There are 10 professors and instnictors, and 117 undergraduates, 58 in the college and 59 in the preparatory department; 80 are Armenians, 34 Greeks, 2 Germans, and 1 an Israelite. (See Armenia). Marty 11, Henry, b. Truro, Cornwall, England, February 18th, 1781 ; attended the grammar school of Dr. Garden in his native town; entered St. John s College, Cambridge, 1797; received in 1801 the highest academical honor of " senior wrangler," and also the pri/e for the greatest proficiency in mathematics. In 1802 he was chosen fellow of his college, and took the first prize for the best Latin composi tion. He was twice elected public-examiner. It was his intention to devote himself to the bar, but the sudden death of his father and the faithful preaching and counsels of Mr. MARTYN, HENRY 37 MARTYN, HENRT Simeon, the university preacher, led to his con version and dedication to the ministry. In 1802 a remark of Mr. Simeon on the good ac complished in India by a single missionary, William Carey, and a subsequent perusal of the " Life of David Braiuerd," led him to devote himself to the work of a Christian missionary. He was ordained deacon October 22d, 1803, then priest, and served as curate of ]VIr. Simeon. But his heart was still set on work in heathen lauds, and he designed to offer himself to the Church Missionary Society. A sudden disaster in Cornwall deprived him and his unmarried sister of the property their father had left for them, and it was necessary he should obtain a position that would support them both. His friends applied for a chaplaincy under the East India Company, and being appointed, he em barked for India July 5th, 18UO, reaching Cal cutta May. 1806. Detained at Calcutta a few months, he applied himself to the study of Hindustani, which he had begun in England, and pursued on board ship, and preached the gospel to his own countrymen. In October he went to his station, Dinapore. On the boat he studied Sanskrit, Persian, and Arabic, and translated the Parables. At Dinapore and Cawupore most of his work in India was done in the space of four and a half months. He not only labored among the soldiers and English undents as chaplain, but preached to the na tives in their vernacular, established schools, and spent much time in the work of translation. He studied Sanskrit, soon became fluent in Hindustani, and had religious discussions daily with the mooushee and pundit. In February, 1807, he finished the translation of the Book of Common Prayer in Hindustani, and soon after a Commentary on the Parables. In September he was urged by the Rev. M. Brown to take charge of the mission church at Calcutta, but declined, because he wished to labor among the natives. His Sunday service was reading prayers and preaching at 7 A.M. to Europeans, to Hindus at 2 P.M. and attendance at the hos- ( pital, and in the evening he met privately the pious and inquiring soldiers. In March, 1808, he completed the version of the New Testament in Hindustani, which was pronounced by com petent judges to be idiomatic, and intelligible by the natives. In April, 1809, he was removed to Cawnpore, 628 miles from Calcutta. He went in a palan keen in the hottest season. In his journey of 400 miles from Chunar, the intense heat nearly proved fatal to him. On his arrival he fainted away. There being no church-building at Cawnpore, he preached to a thousand soldiers, drawn up in a hollow square in the open air, with the heat so great that before sunrise many were overpowered. At the end of this year he made his first attempt to preach to the heathen in his own compound, " amidst groans, hissings, curses, blasphemies, and threatenings;" but he pursued his work among the hundreds who crowded around him, comforting himself with the thought that if he should never see a native convert, God " might design by his patience and continuance to encourage other mission aries." He now translated the New Testament into Hindi, and the Gospels into Judaeo-Persic. Having perfected himself in the Persian, he prepared, by the advice of friends, with the as sistance of the moonshee Sabat, a version of the New Testament in that language. His health being seriously impaired, the doctors ordered him to take a sea-voyage ; and his version not being sufficiently idiomatic, he decided to go to Persia and correct it with the aid of learned na tives, and also revise the Arabic version, which Mas nearly finished. After preaching in the new church, whose erection he had accom plished, he left Cawnpore October 1st, 1810. Delayed at Calcutta a month, he preached, though in great weakness, nearly every Sabbath, and also at the anniversary of the Calcutta Bible Society. He left, January 7th, 1811, for Bombay, and after a five months journey reached Shiraz June 9th. 1811, where, witli the help of learned natives, he revised his Persian and Arabic translations of the New Testament. He made also a version of the Psalms from the Hebrew into Persian. He held frequent dis cussions with the mollahs and suris, many of whom were greatly impressed. "Henry Martyn," said a Persian mollah, "was never beaten in argument; he was a good man, a man of God." To counteract the effect of these dis cussions and of his translation of the New Testament into Persian, the preceptor of all the mollahs wrote an Arabic defence of Moham medanism, to which Marty 11 replied in Persian. He had also a public discussion with a professor of Mohammedan law, and another with Mirza Ibraheem, in a court of the palace of one of the Persian princes in the presence of a large body of mollahs. Having ordered two splendid copies of his manuscript of the Persian New Testament to be prepared, one for the Shah of Persia, the other for Prince Abbas Mir/a, his son, he left Shiraz for the Shah s camp to present them. The Shah refused to receive them without a letter from the British ambassador, and he pro ceeded to Tabriz to obtain one from Sir Gore Ousley. On this journey he suffered much from fever; but after arriving at Tabriz, he was tenderly cared for by the ambassador and his lady. Being too ill to make the presentation to- the Shah, Sir Gore kindly performed this service, and received from his majesty a letter of acknowledgment, with appreciative men tion of the excellence of the translation. After a temporary recovery, he found it necessary to- seek a change of climate. On September 12th, 1812, he left on horseback, with two Armenian servants, for England via Constantinople, 1,300- miles distant. Though the plague was raging- at Tokat, he was compelled to stop there from utter prostration, and after a week s illuess, died, October 16th, 1812, in the thirty-second year of his age, among strangers, with no friendly hand to care for his wants. His body rests in the Armenian cemetery. A monument was erected over the grave in 1813 by Mr. Claudius James Rich, the accomplished British resident at Bagdad, with an inscription in Latin. The East India Company had another constructed, bearing on its four sides an inscription in Eng lish, Armenian, Turkish, and Persian. He published "Sermons Preached in Calcutta and Elsewhere" (1822); "Controversial Tracts on Christianity and Mohammedanism" (1824) ; "Journals and Letters " (1837). The great work of Martyn s life was the translation of the Bible. His versions of the New Testa ment in Hindustani and Persian, spoken by many millions of people, are enduring monu ments not only to his scholarship, but to hi s zeal for extending the knowledge of the Christian Scriptures. MARUTHUVAMBADI MASON, FRANCIS UlaruUuivambadi, a town of Ami dis trict, Madras, luclia. Out- station of the Re formed (Dutch) Church, U. S. A. ; 22 com municants, 03 scholars. Marwari Version. The Marwari is a dialect of the Hindi, and belongs to the ludic branch of the Aryan family of languages. It is spoken in the province of Jaipur, or Marwar, north of JVIewar. The New Testament as translated into this dialect \vas published at Serampore in 1821. In 1866 the Bombay Auxiliary Bible Society published an edition of the Gospel of Luke, to be used in Rajputana generally. .> :i*in:iEi<l rhitLJt, a town in South. Central Madagascar, a little vest of Sirabe. Mission station of the Norwegian Missionary Society. Mason, Francis, b. York, England, April 2d, 1799. His grandfather was rightful heir to an estate worth 200 per annum, but relig ious scruples prevented his going to law to secure it. So his father, a lay -preacher of the Baptist denomination, was under the necessity of supporting his family as a shoemaker, and Francis followed the same trade. The son s opportunities for schooling were small, but his father s conversations enlightened him in his tory, and his mother aided him to the books he craved for the study of trigonometry, algebra, navigation, and optics. Of religious controversy he heard much. He became skeptical. At the age of nineteen he came to America, trav elled through many States, and settled in Massa chusetts. He boarded with Mr. Putnam, the Baptist minister of Randolph, who sought in personal conversation to show him his need of a Saviour. He also married an excellent Chris tian woman, whose influence and prayers were blessed to his conversion. The reading of "Butler s Analogy" he mentions as having overcome his skeptical difficulties. " One of my first petitions in the corner of my work shop was," he says: " O God, give me religion, if there be any truth in religion. Theologians might say God would not hear such unbeliev ing prayer, but He did hear and answer too, and I soon was a praying man." "I had been moving through the world," he said, " with an aching want at my heart, but when I believed in Jesus I entered into rest." Again : " I had wandered over the world like a lost child yearning for its mother, but when I found God I felt that I had got home." He struggled for mouths against a conviction which grew in his mind that he ought to preach, but left it to the decision of the church in Canton, which was that he should become a minister. He was licensed to preach October, 1827, and the next mouth entered the Newton Theological Semi nary, having previously studied Greek and Hebrew. In his second year his wife died of consumption. In connection with his first thoughts of preaching the Gospel, his mind was directed to the missionary work. In re gard to this he says that the story of the con version of the Saxon king Edwin from heath enism, told him in childhood, had much influ ence in turning his thoughts to heathen lands in after-years. He was appointed by the Ameri can Baptist Missionary Convention as a mission ary December 17th, 1819, ordained May 23d, 1830, married Miss Helen Griggs of Brookline, and sailed May 26th forBurinah. After spend ing a short time at Moulmein, he was stationed, January, 18K1, at Tavoy, a town with from ten to fifteen thousand inhabitants. The province contained fifty Burmese villages. He was met at the wharf by Mr. Boardmau, who, unable to walk, Avas carried in a chair to the jetty to wel come him. He accompanied Mr. Boardmau on his last tour among the Karens, and wit nessed his triumphant death. Entering upon the work in his new field, he labored earnestly among the Karens, visiting them in their jungle homes, preaching, organizing churches, estab lishing schools. The rainy season was occupied in translating the Scriptures, and instructing in the theological seminary established for train ing Karen preachers. One evening, on his re turn from a preaching touramong the Burmans, he found a Sgau chief sitting like a child at Mrs. Mason s feet, and earnestly imploring her to visit the Karens in his village and neighbor hood. "We have heard of Christianity, and it seems to us something wonderful. We do not understand it, yet it seems the thing AVC want. Come to our jungle homes, and preach to us. Many Avill believe. I have a wife, daughters, daughters-in law, brothers and nephews, all of whom will become Christians, as well as myself, as soon as we really under stand it." Mr. Mason was not only a preacher among the Karens, he was also a man of science and a great linguist. He translated the Bible into the two principal dialects of the Karen, the Sgau and Pwo, and also Matthew, Genesis, and Psalms into the Bghai, another dialect. He wrote and printed a grammar of the first two for the use of missionaries. Wishing to give the pupils of his theological school some scien tific knowledge, he Avrote an original treatise on Trigonometry, Avith its Applications to Laud Measuring, etc." This was printed in Sgau and Burmese, and the government paid for an edi tion in Bghai Karen. In 1832 he received the degree of M.A. from Colby University. At the request of English residents at Moulmeiu he prepared and had printed a work on the natural productions of the country, entitled " Tennasserim ; or, Notes on the Fauna, Flora, Minerals, and Nations of British Bunnah and Pegu," of which " The Friend of India" says : "It is one of the most valuable works of the kind which has ever appeared in this country, not only for the complete originality of its information, but also for the talent exhibited in collecting and arranging it." His motive in investigating these Subjects was the more accurate translation of the Scriptures. He had observed the diffi culty met by translators of correctly rendering the terms used in the original Scriptures to <lr-- ignate beasts, birds, fishes, insects, trees, gems, and many other natural objects, the misinter pretation of Avhich often made the sense ob scure, sometimes to the native mind absurd. He studied medicine after reaching Burmah, and Avrote a small work on "Materia Medica and Pathology," in three languages. His greatest literary work \vas a " Pali Grammar with Chrestomathy and Vocabulary," which was received by scholars with great favor. In 1842 he started a Karen periodical, the first native paper published east of the Ganges, and the next year a similar monthly in Burmese at Moulmein. The Karens had no books but many traditions, among which were many re markable Scripture traditions, all of which Mr. MASON, FRANCIS MATARA Mason collected. Those relating to Scripture wriv published in an appendix to his "Life of Ko-Thuh-Byn." In 1846 Mrs. Mason died. His health having failed, he yielded to the ad vice of the mission to return for a season to America. Arriving in Calcutta with health improved, he concluded to return to Burniah and work on the translation of the Old Testa ment, stopping at Moulmein in order to have the advice of the missionaries there. While there he was married to Mrs. Billiard. The translation was finished in 1853, and returning to Tavoy he had the entire Bible printed. In appreciation of his marked literary and Bib lical attainments the degree of D.D. was conferred upon him in 1853 by Brown Univer sity. After the printing of the Karen Bible he took his final departure from Tavoy for England and America. On reaching Moulmein with health improved, he decided to visit Toungoo, the ancient capital, and begin a new mission. He started with Mrs. Mason in a canoe, and found the people, who had never heard the gospel message, wonderfully eager listeners. Dr. Mason continued to labor until utter ex haustion compelled him to leave. But God had raised up from the Karen nation a man qualified by talent and Christian character to take charge of the new mission. San Quala had been since 1830 a consistent Christian and a faithful worker among his people in Tavoy. For fifteen years he had accompanied Dr. Mason in his jungle tours, and in 1844 was or dained. He had often desired to carry the gospel to the province of Toungoo, and soon followed Dr. Mason thither. Committing the mission to Quala, Dr. Mason left for Calcutta January 18th, 1854, and there took a steamer for England. He visited America in October, 1854, where he again embarked for Burmah July 2d, 1856. Reaching Calcutta after a long and perilous voyage, he arrived at Toungoo January 2d, 1857. The progress during his ab sence through the labors of Quala and three assistants was wonderful. He found 2,600 bap tized Christians and 35 churches. Three years before not one in those jungles had heard of the Saviour. "When 1 look around me," he says, "I find myself in a Christian country, raised up as if by magic from the darkness of heathenism in three years." After his return Pwaipan, who had been a member of his theological school in Tavoy, was ordained. In his youth Dr. Mason had a great desire to be a printer. That desire was gratified in Toungoo after he was sixty years of age. Living next door to Mr. Bennett s printing-office, he learned the trade himself, taught the Karens, and soon his printing, done in English, Burmese, Karen, Old Pali, and Sanskrit, was pronounced equal to that done in the best printing-offices in India. Dr. Mason s last missionary labor was a visit to Bhanio in Upper Burmah, on thelrrawaddy, to endeavor to establish a mission among the Ka Khyens. In this he failed, but was permitted by the kiug to live and work in Mandalay. Having entered into a contract with the E. 1. C. to print a new edition of one of his books on Burmah, he started for Calcutta, but was at tacked with fever at Rangoon, and after a short illness died March 3d, 1874, aged 74. Besides the works mentioned, he published a memoir of his second wife, Mrs. Helen M. Mason, "Life of Ko-Thah-byu, the Karen Apostle," a collection of Karen hymns, "The Story of a Workingman s Life," an autobiog raphy. Massett, Queen Charlotte s Islands, North Pacific, U. S. ; a town on one of Queen Charlotte s Islands, which lie in the North Pacific Ocean about 70 miles off the coast of British Columbia. Climate healthy and temper ate; rainfall very great. Population, 1,000, com posed of people of the Haida race. Language, Haida, a strange tongue totally different from the languages of the coast. Religion, pagans up to 1876; now Christian. Station of the Queen Charlotte Islands Mission. C. M. S. occupied it in 1876 by Rev. W. H. Collison; present mis sionary, Rev. Charles Harrison ; 1 out-station with 350 adherents, 1 organized church, 132 communicants, 2 preaching-places with an av erage attendance of 350, 3 un ordained preach ers, 1 Sabbath-school, 60 scholars ; 1 other school, 63 scholars, 2 teachers. Massitissi, a small town in Cape Colony, South Africa, on a southern branch of the Orange River, southeast of Bethesda. Mission station of the Paris Evangelical Society (1866), 1 missionary, 7 evangelists, 511 communicants, 293 scholars. MassoAva (Massawah), a town on the coast of Abyssinia, brought into special notice by its occupation by the Italian forces. Occupied at one time by missionaries of the Swedish Mis sionary Society. They were, however, driven away, and remained in Syria until the Italian troops went to Massowa, when they went with them, hoping thus to get access to the interior, a hope which has been in a measure fulfilled. (See Abyssinia.) Ulasulipatam, city in Madras, British India, Kistna district, 215 miles north of Ma dras, with 37,000 inhabitants. Mission station C. M. S. ; 8 missionaries, 2 missionaries wives, 31 native helpers, 366 communicants, 26 schools, 423 scholars, a seminary, a printing establish ment, and active zenana mission. Matale, town in Ceylon, 15 miles north of Kandy. Population, 3,529. Mission station of Baptist Missionary Society (1868); 1 missionary, 3 out-stations, 59 school-children, 17 church- members. S. P. G. ; 1 missionary. 40 com municants, 2 schools, 4 teachers, 115 scholars. The coffee-plantations here are mostly owned by European planters, and worked by coolies imported from the continent, as the natives are very lazy. The mission among the coolies re ceives much encouragement from the planters, but has to stand a good deal from the trickery of the natives. Hatamoras, city on the northeast Mexican frontier, 450 miles north of the city of Mexico. Climate, semi-tropical. Population, 12.00(1, Mexicans. Spaniards, Aztecs. Language. Span ish. Religion, Roman Catholic. Native-spoor, ignorant, superstitious, lazy. Mission station of Presbyterian Church (South) (1874); 1 mis sionary and wife, 3 other ladies, 9 native help ers, 6 out-stations, 7 churches, 500 church- members, 1 theological seminary, 4 students, 2 schools, 175 scholars. Methodist Episcopal Church (South); 1 native preacher. Matara, a town in the district of Colombo, Ceylon, northeast of Colombo. Mission station of the S. P. G.; 2 missionaries, 1 native agent, MATARA 40 MATTOON, STEPHEN 3 out-stations, 3 churches, 121 church-members, 12 schools, 1,166 scholars. Wesleyau Meth odist Missionary Society (England); 3 mission aries and assistants, 3 local preachers, 100 church-members, 841 scholars. Mutaru, on the Berbicc, British Guiana, South America, is the scat of a Plymouth Brethren s station, which works with great suc cess among the Indians, negroes, and Chinese. Matailtll, a town on the island of Savaii, Samoa n Islands, Polynesia. Mission station of the L. M. S.; 1 missionary, 17 native preacliars, 1,024 cliurch-members, 1,450 Sunday-school scholars, 1,400 other scholars. The Wesleyau Methodists (England) also carry on work here, but no statistics are available. Matawaiikiimmii, a station of the C. M. S. in the Moosonee district, Canada; 3 na tive workers, 62 church-members, 1 school, 24 scholars, among the Ojibwa Indians. Matehuala, a city of Mexico, State of Coahuila. Mission station of the Southern Baptist Convention; 1 missionary and wife. Mather, Robert Cotton, b. November 8th, 1808, at New Windsor, Manchester, Eng land; educated at Edinburgh, Glasgow, and Hamertou College; sailed July 9th, 1833, for India, as a missionary of the L. M. S. He was stationed at Benares for four years, and then removed with his family to Mirzapore, found ing a new station. In 1884 he went to Eng land for his health. Returning in 1846, he continued his work in and around Mirzapore, and prepared Christian vernacular literature. He again visited England iu 1857, where he was occupied for three years, at the request of the North India and the British and Foreign Bible Societies, engaged in making a revision, with marginal references, of the whole Bible in Urdu. This was carried through the press, and the New Testament in English and Urdu was reprinted. He re-embarked for India November 20th, 1860, with Mrs. Mather. In 1862 he received the degree of LL.D. from the University of Glasgow. In 1869 he left Mirza pore for Almora, seeking to benefit his health. He aided in mission work while carrying on his literary work, completing a new edition of the entire Bible iu Urdu-Roman. He commenced work on an edition in Urdu-Arabic with refer ences. He returned to Mirzapore iu 1870. In 1873 he left India on his final return to Eng land. At the request of the Religious Tract Societies of North India and London, he under took to prepare and carry through the press a Hindustani version of the New Testament por tion of the Tract Society s Annotated Para graph Bible. This was completed in two years. He then undertook the preparation of a similar version of the Old Testament portion of the same work. Unable to resume foreign missionary work, he thus continued in England to work for India with his pen. He died at Finchley, near London, April 21st, 1877. MatKiimoto, Japan, a town in the Na- goya district, on the main island (Nippon), south of Tokyo. Mission station of the Methodist Episcopal Church, (North); 2 native preachers, 30 church-members, 1 school, 35 scholars. , Japan, a town in the Na- goya district, South Nippon Island. Mission station of the Methodist Episcopal Church (North); 1 native preacher, 35 church-members. IVIatMuyania, Japan, a town in the Hiro shima district, in the extreme southwestern part of the island of Nippon. Mission station of the Methodist Episcopal Church (South), U. S. A. ; 1 missionary and wife. MatMiiye, Japan, a town on the northern coast of the southwestern extremity of the isl and of Nippon, northeast of Hiroshima. Mis sion station of the C. M. S.; 1 native pastor, 1(5 church-members. ]flatli*iul<len, a town iu Central Lapland, southeast of Jokinok. Mission station of the Friends of the Mission to the Lapps (Sweden). Matlooii, Stephen, b. Champion, N. Y., U. S. A , May 5th, 181(5; graduated at Union College 1842, at Princeton Theological Sem inary 1846: ordained as an evangelist by the Troy Presbytery; sailed for Siam as a mis sionary of the Presbyterian Board July 20th, 1846, reaching Bangkok March 22d, 1847. Bitterly opposed at first, he soon won the con fidence of the people, and carried forward the missionary work with great success. A treaty having been negotiated between the United States and Siam in 1856, at the solicitation of the American Government and the Siamese authorities, and for the good of the mission cause, he consented to act as United States consul until some person should be sent to take his place. He held the office for three years. Meanwhile his mission work was not intermitted. He was the first to translate the gospels into the Siamese tongue, and his last great work before returning home was the revision of the entire New Testament in that language. " The records show that he was a leader in all the details and enterprises con nected with the mission, and that his prudent counsel was sought and his advice accepted by all." He resided and labored mainly iu Bangkok, and was pastor of the First Presby terian Church in that city from 1860 to 1866. In the latter year, on account of the failure of Mrs. Mattoon s health, he returned home. In 1867 he was settled as pastor of the Presby terian Church at Ballston Spa, N. Y., from which he was released, December 2d, 1869, to accept the presidency of Biddle Institute, (chartered in 1877 as Biddle University), at Charlotte, N. C., which position he held till 1885, still retaining his chair as Professor of Theology and Church Government till near the time of his death in 1889. He was at the same period stated supply of several churches. He was an indefatigable worker in his class rooms, and on Sundays would often ride 25 miles to preach the gospel to some little colored church. During the last year of his life his health failed rapidly from organic disease of the heart, but having somewhat im proved from a visit to Clifton Springs, he started for his Southern home, stopping on the way with his daughter, Mrs. Thomas, at Marion, Ohio. There he rapidly irrew worse, and died August loth, 188 .). aged 75. To the great educational work among the freedmcn he gave himself with ardor, and with it to the labor of preaching the gospel to the colored people throughout that region. Commencing his work in the reconstruction period, when passion and prejudice controlled public senti- MATTOON, STEPHEN 41 MAYAVERAM ment, he soon by his prudence and wisdom won the confidence and support of the com munity, and the universal grief at his funeral attested the esteem in which he was held. He was interred at Charlotte, N. C. Dr. Mattoon was honored with the degree of D.D. by his Alma Mater, Union College, in 1870. ll:iiilin, town in Thongwa district, Irawadi Division, Burma, directly west of Rangoon. Climate warm, unhealthy. Population, 1,589, Burmese, Karens, Shans, Chinese, Hindus of all castes. Languages: 42 different tongues used by the various races represented in Burma. Religion, Buddhism, demon-worship, and va rious other idolatrous forms. Mission station of the American Baptist Missionary Union among the Pwo Karens (1880); 1 missionary and wife, 1 other lady, 22 native helpers, 15 out-stations, 15 churches, 635 church-members among the Pwos. Tin ui, one of the Hawaiian Islands, between Hawaii and Oahu. The inhabitants, 12,109 in number, are all nominally Christians. Station of the Hawaiian Evangelical Society, which has taken up the work commenced by the A. B. C. F. M. Maupiti, one of the Society Islands, South Pacific, 60 miles northwest of Raiatea. Mission station L. M. S. ; 1 native pastor. Mauritius, Island of, lies in the Indian Ocean, 500 miles east of Madagascar. Area, 708 square miles. Together with its depen dencies, the Seychelles group, Rodriguez, and Diego Garcia (total area, 172 square miles), it forms a colony of Great Britain. Climate tropical, and very malarious and unhealthy on the coast. Population, 1889, 369,302; of this number 251,550 are Indians, and the remain der are Africans, mixed races, and whites. The Chinese number 3,935. The people are divided in their religious belief as follows: Hindus, 200,000; Roman Catholics, 108,000; Mohammedans, 35,000; and Protestants, 8,000. State aid is granted to both Roman Catholics and Protestants. English, French, and the languages of the different races represented are spoken there. The island was originally a French colony, and a stronghold of the pirates in the Indian Ocean. In 1810 the English took possession of it, and in 1834 the 90,000 negro slaves were emancipated. The island is one of the foremost sugar-producing places of the globe, and the emancipation of the slaves necessitated the importation of labor from China and India, with the resulting conglom erate population. Education is conducted partly in government and partly in state-aided schools, 144 in number, with an average atten dance (1888) of 10,143. There is also a Royal College. Missionary work was commenced here in 1814 by the L. M. S. (q.v.). After the Society gave up the mission in 1832 Mr. Le Brun, their missionary, returned to the island and took the pastoral care of the people, and the church of 50 members. When persecu tion in Madagascar (1836) drove out both Chris tians and missionaries, one of the latter, Mr. Johns, went to Mauritius, and continued to labor among the Malagasy. A plot of land was procured, and a congregation of Malagasy refugees was gathered together in 1845, after Mr. Johns death, and theological instruction was given to young men from Madagascar, to prepare them for work, as soon as the persecu tion ceased. In the meantime Mr. Le Brun continued his labors among the natives, and in 1850 there were 173 church-members at the stations of Port Louis and Moka. At the present time there is a native church council, who number 2,221 Christians on the rolls of their churches. The S. P. G. station (1836) now numbers 4 missionaries, 383 communicants, 10 schools, 455 scholars. The C. M. S. Mission (1856) is carried on among (1) the Tamil-speaking coolies, (2) Bengali and Hindus, (3) the Chi nese, (4) Seychelles Islanders. They number 5 pastorates (exclusive of Chinese and Sey chelles Missions), 3 missionaries, 1 layman, 3 native pastors, 542 communicants, 25 schools, 1,562 scholars. Much hindrance to the work of the Protestant missions is caused by the efforts of the Church of Rome to get the larger part of the state grants in aid of education. Mauritius Creole Version. The Mau ritius Creole is a dialect of the French, belong ing to the Graco-Latin branch of the Aryan family of languages, and is spoken by about 350,000 Creoles in Mauritius, East Africa. It is the only medium of communication among all the languages and dialects of the island. A translation of the Gospel of Matthew into this language was made by the Rev. T. H. Anderson, a native of Mauritius, and after having been re vised by several Mauritius scholars it was pub lished by the British and Foreign Bible Society in 1884. Encoiiraged by the reception given to the version of Matthew, the same Society issued in 1887 a tentative edition of 500 copies of the Gospel of Mark, also prepared by Mr. Anderson. Ulavelikarsi, town in Travancore, Madras, India. Mission station of the C. M. S. The church council centred here includes 8 pas torates. Mawplilaiijf, a city of Assam, India, among the Khasia and Jaintia Hills. Mission station of the Welsh Presbyterian Church; 1 missionary and wife. The district contains 2 churches, 3 preaching stations, 123 church- members, 159 Sunday-scholars and teachers, and 103 day-scholars. A successful medical mission is also carried on. Maya Version. The Maya belongs to the languages of South America, and is vernac ular to the Yucatan Indians. The Gospel of Luke was translated and published between the years 1862 and 1866 by the British and Foreign Bible Society. In 1870 an edition of the Gospel of John was published at London, the transla tion having been made by the Rev. R. Fletcher of the Wesleyan Missionary Society. (Specimen verse. John 3 : 16.) Tuinen bay tu yacuntah Dioz le yokolcabj c.a tu caah u pel mehenan Mehen, utial tulacal le max cu yoczictuyol ti leti, ma u ka/tul, uama ca yanacti cuxtal minanuxul. !VI ayatf liana, a station of the Baptist Mis sionary Society in the Bahama Islands, West Indies; 3 evangelists, 3 ont-stations, 66 com municants, 40 pupils. Itlaj averam (Majaveram), a town of the Tanjore district, Madras, India, northwest of Trail quebar, northeast of Combaconam, be- MAYAVERAM McALL MISSION tween tlu- ( au very River and the sea. Mission station of the Kvangelical Lutheran Society of Leipsic, founded in 1845; 1 missionary, 1 native pa-tor, 771 communicants, 223 scholars. llaylietv, Experience, b. Martha s Vine yard, It I.. I .S. A., 1673. Ho was the oldest son of Rev. John May hew and great-grandson of (lov. Thomas Mayhew. In 1694, at the age of twenty-one, lie began to preach to the Indians, having the oversight of six congregations, which continued until his death, a period of sixty-four years. Though not liberally edu cated, Dr. Cotton Mather, in a sermon printed in Boston 1698, and reprinted in his " Magnalia," London, after speaking of more than " thirty hundred Christian Indians," and "thirty In dian assemblies," adds: A hopeful and worthy young man, Mr. Experience Mayhew, must now have the justice done him of this character, that in the evangelical service among the Indians there is no man that exceeds this Mr. Mayhew, if there be any that equals him." He learned the Indian language in his infancy, and having afterwards thoroughly mastered it he was em ployed by the Commissioners to make a new version of the Psalms and the Gospel of John. This was accomplished in 1709, in parallel col umns of English and Indian. He was offered the degree of Master of Arts by Cambridge University, which lie declined; but it was con ferred at the public commencement July 3d, 1723. He published in 1727 "Indian Con verts," comprising the lives of 30 Indian preachers and 80 other converts ; also a volume entitled " Grace Defended." He died 1758. Mazatlaii, a town in the Sonora district, Mexico. Mission station of the Methodist Episcopal Church (South), U. S. A. ; 1 mission ary, 1 native preacher. iVIImii, a city in Witi-Lewu, one of the two large islands in the Feejee group, Polynesia. One of the chief stations of the Wesleyan Mis sionary Society in this region. It was the resi dence of King Thakombau, who in 1854 was converted to Christianity, after many feuds with the French, who introduced a Roman Catholic Mission in Awalau, and with European and American traders finally brought peace and order to the islands by placing them in 1874 under English protection. He sent the queen a silver-inlaid club as token of his sub mission, and she accepted it. Mbau has given its name to the principal dialect spoken in the Feejee Islands, that one in which Calvert and Hunt translated the Bible. Yl luilu, city in Cape Colony, South Africa, 70 miles northeast of King William s Town, 10 miles southeast of Queenstown, 70 miles in land from the mouth of the Kei River. Climate very healthy. Population, 50,000. Race, Fingo. Language, Abantic. Religion, Fetichism; fast becoming Protestant Christianity. Social con dition barbarous; polygamy, circumcision, and tattooing common. Mission station (1868) United Presbyterian Church of Scotland; 1 lady, 45 native helpers, 9 out-stations, 9 churches, 590 church-members, 12 school children. Mbweiii, a city of Zanzibar, East Africa. Mission station of the Universities Mission to Central Africa, with 2 clergy, 7 laity, 1 native reader, 6 native teachers. There is a home for 71 girls, and a separate building for an indus trial school with 21 girls. A village of 300 re leased slaves, with permanent church, domestic chapel, workshop, traction engine, lime kiln, etc Illusion, known also as the " Mis sion Populaire Evangelique de France." Head quarters, 28 Villa Molitor, Auteuil, Paris. The first thought of this " Mission to the Working- men of France" was suggested to the founder, Dr. Roliert \Y. .McAll, by the urgent request of a French workingmaii to come over and teach them "a religion of freedom and earnest ness," in place of the imposed religion of the Church of Rome, which he and thousands of his fellows in the turmoil of the revolution had cast off. These words, spoken in August, 1871, led Dr. McAll to leave his English home and pastorate, and devote himself to those who through their comrade had made this appeal. Plans of work were formed, and a suitable place of meeting found, and opened January 17th, 1872, in Belleville, the capital of the Com mune, where Miss De Broen had already es tablished her work. The constitution of the mission has been developed as circumstance* have indicated. At first a purely personal and private effort to make known the love of God in Christ, it soon gathered to itself willing helpers, who were rejoiced to find that there was so ready a hearing for the truth. Soon appeals came from distant parts of the city that meetings might be held there too. Gradu ally new halls were opened ; at present there are 42 in and around Paris, and 88 scattered throughout 33 out of the 86 Governmental De partments into which France is divided. The mission is guided by a Board of Direc tors, and is carried on among the French, in their own country and the adjacent colonies, Corsica, Algiers, and Tunis. The workers from Paris have been sent for to inaugurate efforts in other places, and thus the work has radiated to the extreme points of the laud, until more than 60 cities and towns have received the light of God s truth. In connection with its halls it has established Bible-schools on Sundays and week-days, mothers meetings, dispensaries, libraries, so cieties for Bible study and Christian converse, domestic visitation, tract distribution and cir culation of the Scriptures, besides the regular services and preaching of the gospel. Forming no separate churches of its own, it helps all evangelical workers, and knits it* converts to the existing churches. At the same time all evangelical pastors assist in its meet ings, and in many cases find there the people who will not enter their churches. The workers in this mission do not attack any forms of Christian life around them, but freely proclaim God s truth, leaving it to meet the errors of the past. In contrast with the con stant demands for payment of service in the Church of Rome, the mission has from the first presented the message of the gospel freely to the people. Its support has been derived from generous gifts of Christians in Great Britain, Ireland, America, and many parts of Europe. No development of the work of sustaining the mission has been so remarkable and interesting as the growth of the American McAll Associa tion, which numbers more than 60 auxiliaries. Extensive work has been done this year (1889) in halls close to the main entrance to the McALL MISSION 43 MEDHURST, WALTER HENRY Exposition. Co-operating with the British and Foreign Bible Society, and the Religious Tract Societies of London and Paris, these halls have been used for the distribution of the Scriptures and tracts, as well as for the regular preaching of the gospel. There are now open 130 mission halls, hav ing 20,000 sittings. More than 20,000 meetings have been held during the past year, with an attendance of 1,155,000; 26,000 visits to the homes of the people have been paid, and more than 500,000 Scriptures, tracts, and illustrated papers circulated. A maritime branch of this mission carries on very interesting work among the seaboard towns of France. By means of the " Herald of Mercy," a missionary boat lent to the mis sion by Mr. Henry Cook, of the Portsmouth and Gosport s Seamen s Mission, services are held in many places otherwise inaccessible. The chief part of the time available in 1888 was divided between the northern seaports Cherbourg and Morlaix. In both places crowds of all ages and classes flocked to the vessel on each occasion when a meeting was to be held. None were more eager listeners than the sol diers of the garrison at Cherbourg. A perma nent mission hall was the result of the visit of the ship. Morlaix, a town in the very midst of Popish Brittany, was an entirely new and untried sphere for such efforts. The preaching was conducted in the native Breton, as well as as in French. On every occasion the people crowded around the vessel, filled the cabin and the deck, and stood on the quay seeking to hear. The pure gospel of Christ came as a new and surprising discovery to multitudes, and on all sides the earnest desire was expressed that an other season the " Herald of Mercy" might visit Morlaix again. In connection with the mission are also free lending libraries, dispensaries, etc. During the year 9,000 persons have been prescribed for at the latter ; the very poorest make use of them, and many come from long distances, so much do they prize the kind aid offered them. To all the gospel is spoken, and many weary and troubled hearts are comforted. The mission in Tunis embraces " foreign mission" work, in addition to its work for the French and German residents, through its connection with the Kabyle Mission, whose evangelist, Mr. Jocelyn Bureau, was one of the early converts at Belleville.* In Algiers, also, meetings are held for the purpose of reach ing the Arab population. The mission is greatly aided in its work of distributing tracts, etc., by the large grants made to it by various societies. Among these the " Feuillets Illustres, published by the Chil dren s Special Service Mission, are greatly prized. McKullo, a town in Eastern Abyssinia, North Africa, just inland from Massowa. Mis sion station of the Swedish Evangelical National Society. * Owing to the fact that Mr. McAll s Mission had its first station at Belleville, it is often confounded with "Miss De Broen s Belleville Mission" (q.v.). As will be seen, the two missions are entirely distinct in origin, organization, and scope, having in common only the earnest desire to bring the gospel to the multitudes who are destitute of it. Miss De Broen, knowing from experience the magnitude of the work, urged Mr. McAll to listen to the appeal of the French workingman, and establish a mission for them. Robert, b. Philadelphia, Pa., U. S. A., .November 30th, 1832; gradu ated at the University of Pennsylvania ISfiO, and at Princeton Theological Seminary 185<^ : ordained July 27th, 1856, and sailed for India September llth, the same year, as a missionary of the Presbyterian Board of Foreign Missions, He was stationed at Futtehgurh. . A few months before his capture by the Sepoy rebels he wrote : "We are trying to be calm and trustful, but this cloud is fearfully dark. No matter whether our lives be prosperous or adverse, God has some gracious purpose, which will sooner or later be made manifest." When the mutiny broke out, he with other missionaries endeav ored to reach Allahabad, a British station, but was made prisoner, and put to death at Cawn- pur by order of the rebel chief Nana Sahib, June 13th, 1857. Mcdak, a city of the Hyderabad district, India. Station of Wesleyan Methodist Mis sionary Society (England) ; 2 missionaries, 13 church-members, 1 school, 7 scholars. Mcdlnirst, Walter Henry, b. London, England, 1796; learned the trade of a printer; was educated for the ministry, and, having de cided to be a missionary to the heathen, was appointed by the London Missionary Society, and sailed as its missionary in 1816 for Malacca. He was ordained there in 1819. In 1822 he was established at Batavia in Java, remaining there eight years, during which time and for several years afterwards he performed mission ary work in Borneo and on the coasts of China. Having spent two years in England, he was in 1843, after the conclusion of the first war with China, stationed at Shanghai, where he re mained till his final return to England in 1856. This was the earliest Protestant mission in that city. The printing-press owned by this Society, which had to this time been worked at Batavia, was now removed to Shanghai, and was under the charge of Mr. Medlmrst. He preached three times a week to the patients in the hos pital, and distributed tracts to readers. While in Shanghai he performed much mission work in the interior of China amid great peril. The mission was much opposed by Romanists, but it grew so rapidly that in 1847, 34,000 copies of various works were printed and 500 tracts widely distributed. A union chapel was built, and Mr. Medhurst wrote: "Our sanctuary opened August 24th, 1846, when every part of jt was crowded with hearers who listened at tentively to the preached word." In 1847 three Chinese were baptized, one of them a literary graduate. The University of New York con ferred on Mr. Medhurst in 1843 the degree of D.D. In 1847 delegates from several missions convened in Shanghai for the revision of the Chinese versions of the Sacred Scriptures. After the completion of the New Testament Messrs. Medhurst, Milne, and Stronach, by in struction of the directors, withdrew from the general committee, and prosecuted the work of revision of the Old Testament. This was com pleted in 1853. The result of this revision was virtually a new version of the Bible, very cor rect in idiom and true to the meaning of the original. Dr. Medhurst left Shanghai in 1856 in im paired health for England, and died two days after reaching London. .January 24th, 1857. A remarkable linguist, he was a proficient in MEDHURST, WALTER HENRY 44 MEDIAEVAL MISSIONS "Malay, well versed in the Chinese, Japanese, Javanese, and oilier Eastern languages, besides Dutch and French, in all of which he wrote. " Strong, sprightly, versatile, and genial, lie- was a man of extraordinary gifts anil generous soul. No ell orls (and many were made) could draw him from his devotion to the work of Modia val !li*ion>. We include in this title all missions of Catholic Christendom from A.I). 500 till the Reformation. The mis sions of the Nestorians in Central and Eastern Asia, all IK nigh in their bloom during this period, are so entirely detached from the rest that they form a subject apart. We can hardly speak of missions of the Catholic Church in the East, in the Middle Ages. Russia, it is true, embraced Christianity in the 10th century. But this fundamentally impor tant transition (we can hardly say that, to this day, it is a conversion) was not induced by mis sionary persuasion, but by a deliberate determi nation of the monarch, who issued orders to his subjects to be baptized and was implicitly obeyed. The conversion of Ireland took place in the century previous to our terminus a quo. It was the real foundation of Mediaeval Missions. To Ireland, much more certainly than to Rome, the Christianization of both England, Scotland, and Germany was due. South Britain, under the Romans, of course shared in the general Christianity of the Empire. But when the heathen English came over from northern Germany and Jutland, they, in their slow, stubbornly contested advance, swept the land clean, as of its civilization and historical remembrances, so of its religion. The still un- conquered Britons, retreating into the Welsh mountains, with difficulty maintained there a Christianity which the conquering English ut terly despised. And when, in 597, the Bene dictine abbot Augustine, and his companions, sent by Pope Gregory the Great, persuaded the men of Kent to accept the gospel, which from Kent spread among the West, East, and Middle Saxons, the Middle and Northern English re mained but little affected. It is true, Paulinus, a companion of Augustine, accompanying a Kentish queen of Northumbria to York, pre vailed on the Northumbrian king, her husband, and on his priests and nobles, to accept baptism, which the peasantry likewise received out of def erence to their superiors. Yet, as Professor Green remarks, these latter remained profoundly in different to their new religion. The real Chris tianization of Northumbria carne from Ireland. Colurnba, a youth of the royal blood of Ulster, having, as a penance for a civil war kindled through his fiery Celtic temper, been required to exile himself to Caledonia, and to spend the rest of his life in laboring for the conversion of the Picts, founded the famous monastery of lona in the Hebrides, from which he and his dis ciples poured out with irresistible zeal and with complete success over the lands of the Northern J ieis, the Southern Picts being already largely Christian. They were aided by the fact that western Caledonia was largely occupied by Christian Scots of Irish extraction. The Scottish kings, succeeding through inter marriage to the Pictish throne, gave the name of Scotia to the whole land, and withdrew it from Ireland, which was the original Scotia. From lona came the humble and zealous bishop Aidan to Northumbria. where he labored with great success. But the full Christ iani/.ation of the country was accomplished through his dis ciple Cuthbert, who, himself a Northumbrian Englishman of humble birth, understood tin- inmost heart of his rude but strong and really tender-hearted countrymen, whose race ex tended from the Humber to the Forth. Of simple habits, dauntless courage, strong sense, ready wit, tenderness of heart, deep devotion, and of a missionary zeal inflamed by the ex ample of his Irish masters, he became the Apostle of the North. From York the tide of Irish and Northumbrian missionary zeal rolled down upon Middle England, which then formed the kingdom of Mercia. Here the Mercian king, Penda, rinding his political account in becoming the champion of heathenism, made a desperate stand against the new religion. But heathenism being already undermined in men s convictions, collapsed entirely at Penda s de feat and death in battle against the Northum brians. Thenceforth the Mercians likewise gave up the old gods with one consent, and England was now Christian from the Forth to the Channel, being bounded by the Christian Scots on the north and the Christian Welsh on the west, which latter, however, in their im placable animosity against their couquerers, had refused to take the slightest share in the work of conversion. East Anglia (now Norfolk and Suffolk) mean while had also become Christian, by contagion from the two great Anglian realms of North umbria and Mercia, as well as by direct Roman efforts from the south. But so little is it true that Middle and Northern England were main ly converted by the Romans that even Sussex, on the British Channel, became Christian through the efforts of the exiled northern bishop Wilfrid, who preached to the rude fishermen at the same time that he won their hearts by teaching them greater skilfulness in plying their art. It is true, Rome and lona may be said to have wrought conjointly in him, as he was an adherent of the Roman discipline. The merits of Rome in the conversion of England are, however, great: (1) she initiated it; (2) she mainly converted the Saxons, as dis tinguished from the Anglians; (8) she intro duced the gospel among the Anglians; (4) she undertook and carried through, with general consent of the English, that to which the Irish were everywhere utterly incompetent, namely, the organization and practical conduct of the English Church, which she thus held in unity with the general body of Christendom, and pre served it from erratic developments and from final disintegration and anarchy, such as befell the Irish Church, and finally induced even her to submit herself to the organizing skill of Rome. The Irish Church was, during the early Middle Ages, equally zealous and equally effective in the work of conversion on the Con tinent. She was, indeed, the great missionary church of this era. The reception of the gospel in Ireland, although it did nothing to control the intertribal anarchy and to remove the moral rudeness of the people generally, evoked unbounded enthusiasm in thousands of elect spirits, who gathered around their abbots in multitudes of monasteries, sur rounded by pious families, and gave themselves MEDLKVAL MISSIONS 45 MEDIAEVAL MISSIONS up to an extravagant asceticism, but also to noble intellectual pursuits, aud a deep study of the Scriptures. Irish piety, says Green, had (as it still has) a very imperfect control over the passions of auger and wrath; it was deficient in that moral dignity which was congenial to .Roman, and is still more congenial to the higher English, piety; but, on the other hand, it was ethereal, full of tender and delicate sentiment, and pervaded with the glow of a fiery enthusiasm, which, finding insurmount able obstacles at home in an anarchy which it knew not how to reduce into order, poured itself iu an irresistible Hood upon Western and Middle Europe. The Irish at this time were incomparably superior to the Romans in point of knowledge, while the Irish temperament and the Irish mind, perhaps the finest didactic mind in the world, had an extraordinary power of communicating its convictions. The Irish monks, caring little for the secular clergy, al lowed them to marry. They honored an abbot vastly more than a bishop. But they them selves, in their unsparing asceticism, presented to the wretched Continental populations of that era, succeeding the fearful devastations of barbarian conquest, the impressive spectacle of men living, by their own free will, a more wretched life than the wretched peasants, and yet making not the least account of this destitu tion of earthly comforts. No wonder then that they were listened to with profoundest rever ence, aud contributed mightily to the fuller Christiauization of their fellow-Celts (of the Cymric branch, it is true), the rural populations of Gaul, and to the rooting of the gospel in Switzerland and in various parts of Germany, especially the south. The great Irish missionary on the Continent was Columbau (not to be confounded with the earlier Columba, of lona), who established his monastery in 590 among the Vosges Mountains iu Eastern Gaul. The monastic rule known as his, with its intolerable severities, is judged to be of later date. His own rule was severe, but practical, combining ascetic self-discipline, manual labor in various forms, and study, especially of the Scriptures. He laid great stress on the inward state, and subordinated all observances to this. But his courageous op position to the wickedness of Queen Brune- jiild caused his expulsion from Frankish Gaul into what is now Switzerland. His enemies, however, following him up, expelled him after three years from his missionary labors here also. He withdrew into Italy, where he died in 613, in the monastery which he had founded at Bobbio, near Pavia. He left behind, however, (detained by sick ness, like St. Paul among the Galatians), a beloved pupil, a young Irishman of good family, named Gallus. Gallus sought out a retreat in the deep woods of Eastern Switzerland, where he founded the monastery famous for so many centuries as St. Gall, the nucleus of the present canton of that name. It became a great centre of population, civilization, learning, and Christianity for Eastern Switzer land, the Tyrol, and Southern Germany. Somewhat later came the Irish Fridolin, labor ing in Alsace, Switzerland, and Suabia; and the Irish Thrudpert (whom the Germans call St. Hubert), laboring in the Black Forest. The Irish Cilian, after 650, labored in West Thuriugia, towards the middle of Germany. And these are only shining examples of an endless succession of missionary monks, that poured out for two or three centuries from Ireland into Gaul, Switzerland, Southern and Middle Germany. Before Boniface began his labors, about 720, Southern Germany seems to have been mainly, and Middle Germany largely, Christianized. The Saxons, who filled the great northern plain of German} , gave not the slightest heed to the gospel, the acceptance of which they regarded as the mark of subjec tion to their rivals, the Catholic Franks. From of old, along the Rhine and the Dan ube, and even farther in the heart of Germany, there had been Christian congregations. And though these had been ravaged and trodden down iu the tumultuous movements of the Mi gration of the Nations, which overthrew the Roman Empire, they still offered a good many points of attachment for the Irish missionaries. Holy men, whose hearts were moved with com passion for the unspeakable miseries of this age, offered themselves as centres of consolation, both spiritual and temporal. The most il lustrious of these were, on the Danube, Severi- nus, whom some held to be a North African and some a Syrian, and, near the Rhine, Eligius, of an old Christian family of the Franks, originally a goldsmith, afterwards a bishop. Both these men distinguished themselves by boundless compassion and works of mercy, sometimes redeeming captives, sometimes inter ceding successfully for the wretched people with their barbarian conquerors, and thus lay ing foundations the traces of which still sub sisted when the Irish missionaries subsequently began their labors. Eligius, indeed, was later than the earliest of these missionaries. There was, however, the same difficulty with Irish missionary work on thecontinentthat there had been in England, namely, a want of unity and of organizing power. Iu Ireland itself, beyond a general deference paid to the abbey and bishopric of Armagh, there was no eccle siastical unity. The priests had no defined parishes, the bishops no defined dioceses. The abbots were the real ecclesiastical rulers, but every abbot only of his own monastic sept. And this confusion and jarring in dividualism was reflected in the Irish work abroad. Ireland, moreover, having been for a long while cut off by the wall of English heathenism from the rest of Western Europe, had diverged in various particulars, not so much of doctrine (for both parties stood on the foundation of the great councils, including the Council of Orange) as of ecclesiastical usage in discipline, worship, aud polity, points which necessarily occasioned a perpetual friction. Especially was it intolerable that while the Romans had adopted a corrected Easter cycle, the Irish still adhered to the earlier, unreformed cycle. Thus, before Oswiu of North umbria had wisely decided to accept the Roman dis cipline, the Northumbrian kings had some times been holding the Easter rejoicings while their Kentish or Saxon queens were still in the sadness of the Passion-week. Germany, therefore, compelled like England to commit her Christian future either to the erratic uncertainty of Irish impulse or to the steady, though certainly much harder, hand of Roman discipline, decided, and doubtless on the whole decided wisely, for the latter. Many free influences and simpler Christian apprehen- MEDIJEVAL MISSIONS 46 MEDIJEVAL MISSIONS sions were, it is true, compelled to give way for u lime. But in reality the Irish national spirit \va>; as distinctly alien from Germany as the Roman. And, except in SOUR- casual particu lars, the spiritual depth and evangelical freedom of the future Protestantism were no more an ticipated in Celtic than in Latin Christianity. Protestantism was, as to its human source, an entirely original creation of the Teutonic genius, which first really apprehended the full signifi cance of the apostolate of Paul. That Koine prevailed, and Ireland gave way in the final settlement of the German Church, cannot, there fore, be regarded on the whole otherwise than as a providential good. The more we learn of the Middle Ages, the more fully we become aware that there were neve* absent from them seething forces of spiritual and social anarchy, which Rome could hardly control, and which Ireland, herself anarchical, could not have con trolled at all. There were, moreover, still latent in the Saxons of Northern Germany, and yet more terribly in the brooding cloud of Scandinavian piracy that was one day to burst forth over Europe, aggressive forces of heathen ism, which could not have been withstood by any fabric less firm than that great organism owning Rome as its centre, which finally ex tended to the very Orkneys, and at last took in Ireland herself, and grappled with the most formidable enemy by incorporating the Scan dinavian North. Neander, regretfully as he recounts the ultimate prevalence of Rome, acknowledges that the rude nations needed a rigorous discipline of centuries before they would be ripe for spiritual and national inde pendence. The conference at York, in the year 664, be fore King Oswiu, between Bishop Column, of the Irish use, and the presbyter Wilfrid, of the Roman use, decided the Northumbrians and Mercians to join with the Saxons and Jutes of Southern England in accepting Rome, rather than lona, as their future spiritual metropolis. It decided no less the ecclesiastical destiny of Germany. For it was an Englishman that was finally to bring Germany into conformity with Rome, and away from conformity with Ireland. Winfrid, as he was properly called, was born in Kirtou, Devonshire, in the year 680. His father, a man of wealth, destined him for some secular profession, but, humbled by a reverse of fortune, yielded at length to his son s ardent desire for a monastic life. In this, Winfrid developed the same qualities of fervent piety, deep disinterestedness, unquailing courage, practical skill, monkish narrowness of mind, and intolerant orthodoxy which distinguished him subsequently when acting, under the name of Boniface, as the papally invested missionary archbishop of Germany. As a Saxon he had, of course, an affinity of race with the Germans which doubtless came into play in his long con test with the Irish missionaries of the Continent. To him the Roman discipline and the Roman supremacy were of the very essence of the gos pel. He was incapable of making the slightest concession to the Irish monks, although they had converted so much of Germany, for in his eyes the Irish hardly deserved to be called Christians at all, and he suffered grievous troubles of conscience that he could not alto gether avoid an intercourse of social civility with them. He began his missionary labors in 715, among the Frisians of the German coast. His elder countryman Willibrord, after twelve years of study in Ireland, had begun a mission in Fries- land, aided by various other Knglishmen. Willibrord, although of Irish education, yet, as an Englishman, conformed to the Roman dis cipline, and visited Rome to solicit the papal sanction on his new mission, lie \va> there ordained by the pope himself Bishop of Ut recht, where he died after thirty years of not ineffective work. Wiufrid lirst came to Fries- land during one of the many intervals of adver sity in the mission. He afterwards, ho\\ever, reiurned and labored for three years under Willibrord with encouraging results. Declining the aged bishop s oiler to consecrate him as his successor, he journeyed to Thuringia, in Middle Germany, where he bapti/ed two prin cesses, and in various visits admitted at least, 100,000 persons to the Church. In Hesse, his boldness in felling the sacred oak of Donar (whom the Scandinavians called Thoi ) so appalled the heathen that large numbers for sook the worship of gods who seemed unable to defend their own honor. He had already twice visited Rome, and at his second visit, in 723, had been ordained regionary bishop by the pope, with what we might call a roving com mission, taking an oath of obedience and con fortuity to the Apostolic See, which became the keynote of his whole subsequent policy. Turn ing away from his nearest German kinsmen, the Saxons (who were, indeed, at this time wholly insensible to Christianity), he spent most of the rest of his life in incessant, sincere, intolerant, and finally successful efforts to bring Middle and Southern Germany under the Roman obedience. His double controversy with Virgil, the learned Irish abbot, subsequently bishop of Salzburg, was, it is true, unsuccessful. Rome, though a great admirer of her servant Boniface, decided both points against him, not without some gentle quizzing of his hyperbolical ortho doxy. But Virgil was willing to come under the new system, and after his death was im partially canonized by the Apostolic See. In 738 Boniface visited Rome a third time, and received the fullest legatine powers, as arch bishop of Germany. He held numerous synods, supported at length by Pepin, who, having been authorized by Pope Zachary to set aside the outworn Merovingian line and to assume the royal dignity for himself, was then, in the pope s name, anointed by Boniface, and thus stood committed to the closest union with Rome. Henceforth Boniface had good assur ance of complete success in his effort to trans form the German Christianity from the Irish to the Roman type. His veneration for Rome, however, had in it nothing of the slavishness of modern Ultramontaiiism. He did not appre hend the pope as Universal Bishop, but as the court of highest instance in a graduated scale of episcopal pre-eminence. He himself meant to establish the (Jerman primacy at Cologne, but being disappointed of this by an intrigue, fixed it, less suitably, at Mcnt/.. He also founded the renowned licnedictine abbey of Fulda, which for 1,000 years was the Monte Cassino of Germany. In all his organi/ing plans and administrative acts, his unsympathetic, heresy - hunting, Romanizing orthodoxy was accom panied by a large forecast of cool statesmanship, which in him decidedly prevailed over enthu siasm. Not even his most admiring disciples, MEDIAEVAL MISSIONS 47 MEDLEJVAL MISSIONS says Neander, ascribed to him a single mir acle. It is the judgment of one who has given much attention to his course that the deepest instinct of his heart was, after all, not that of the ecclesiastical administrator, but of the monastic missionary. To this his early life agrees, and much of his middle life, and above all his end. For in 755, abandoning his great see of Mentz. he set out for his early inission-tield of Frieslaud, and there, hav ing fixed a day on which many of his bap tized converts should return to him for eonlir- mation, was, on that very day, surprised by a heathen band, and, in his seventy -fifth year, with many of his companions, joyfully received the crown of martyrdom. It may be disputed, in view of the earlier suc cesses of Ireland, whether we have a right to call him the Apostle of Germany. Nor can we be blind to his deep defects or at least to his narrow limitations. Yet after all abatements he stands forth as one of the great characters of Christian, of German and English, and of missionary history. Germany was now two-thirds Christian. Its full Christianizatiou, in the abandonment of heathenism by the mighty Saxon race of the northern plain, was accomplished, not by the missionary, but by the crowned soldier, Charles the Great. His spiritual adviser, the English abbot Alcuin, bitterly remonstrated against his unevangelical employment of force, and against his imposition of the tithe. But Charlemagne persisted, being convinced that his empire could never have peace until the Saxons were brought into the national and spiritual com munion of his great realm. And though they were thus compelled into the Church, yet, so soon as the national pride of their adherence to paganism had been broken, they rapidly assimilated Christianity, and soon became per haps the most stauchly Christian of all the German tribes. And when the fulness of the time had come, at the Reformation, for the complete emancipation of the gospel, it was in Northern Germany that the adult Christianity of Protestantism found its home. Luther him self, it is true, though called a Saxon, was only such by that curious territorial lapse which had transferred the ancient name from its proper seat, and made it the designation of a Middle German race. The conversion of Northern Germany laid the basis for the Christianization of the three Scandinavian realms. The Apostle of Scandi navia, St. Ansgar, is a character of peculiar beauty. He was a native of the Frankish king dom, having been born in the diocese of Amiens, A.D. 801. The delicacy of his imag ination, and the sweet courtesy of his charac ter, make it probable that he was a Roman rather than a German Frank; in other words, that he was a Frenchman proper. He early became a monk in the neighboring- Corbie, under the abbot Adalhard and the learned teacher Paschasius Radbert. Hut when Charles the Great (Charlemagne), having forcibly con verted the Saxons, wished to instruct them in their new religion, and removed a colony of monks from Corbie to the Weser, calling the daughter-abbey Corvey, Ansgar was one of the colonists. He had early been sensible of a vocation to the missionary life. Once he seemed to be lifted up to the Source of all light. " All the ranks of the heavenly host, standing around in exultation, drew joy from this fouu tain. The light was immeasurable, so that I could trace neither beginning nor end to it. And although I could see far and near, yet I could not discern what was embraced within that immeasurable light. I saw nothing but its outward shining, yet I believed that He was there of whom St. Peter says that even the angels desire to behold Him. He Himself was in a certain sense in all, and all around Him were in Him. He encompassed them from without, and, supplying their every want, in spired and guided them from within. . . . And from the midst of that immeasurable light a heavenly voice addressed me saying, Go and return to Me again crowned with martyrdom. " Ansgar s whole life showed that he "was not disobedient to the heavenly vision." The pious and statesmanlike Ebbo, archbishop of Rheims, having gained over to Christianity King Harold of Denmark, on a visit to the Emperor Lewis, deputed Ansgar to accompany the king on his return to his tierce heathen subjects, a journey then so much dreaded that Ansgar could only find a single monk, Authbert, to go with him, who, soon dying, left him alone. After two years of residence, and some initial successes, he and King Harold were both expelled. But now better prospects began to open in Sweden. Seeds of Christianity had already begun to ger minate there. Ansgar, therefore, during some two years residence, found much encourage ment. His favorable report, on his return from Sweden, induced the Emperor Lewis to estab lish the archbishopric of Bremen-Hamburg as the basis of the Northern Mission, and to de spatch Ausgar to Rome, where he received epis copal consecration and was invested with the archiepiscopal pallium. During many years, from the basis of his metropolitan see, with a flexible patience that knew no discouragement, that availed itself of every opportunity, and re covered itself after every shock of heathen ag gression, such as once laid his own diocese waste, Ansgar steadily pursued his great pur pose. He was aided by suffragan bishops in Denmark and Sweden, whom he supported as occasion required by personal visits. At last, the heathen having already become accustomed, by many instances of deliverance after invok ing the name of Christ, to regard Him as a mighty deity. Ansgar visited the national as sembly of Gothland, in the south of the penin sula, and that of Sweden proper, in the middle, and obtained from each a decree that the preaching and acceptance of the gospel should be freely permitted. Ansgar, having made ar rangements for the more effective prosecution of the missions, returned to Bremen. There were many subsequent vicissitudes, especially in Denmark, for the gospel seemed to cohere more intimately with the nature of the milder and perhaps more thoughtful Swedes, who, moreover, are of a deeply devotional turn. But the foundations laid by Ansgar remained. Danish conquest in England, moreover, re acted for the evangelization of Denmark, es pecially through the influence of the mighty Canute. The process of conversion was slow but steady. By the year 1100 it is doubtful whether any traces of avowed heathenism re mained in either Denmark or Sweden. " After having labored," says Neander, MEDIEVAL MISSIONS 48 MEDIAEVAL MISSIONS " more than thirty-four years for the salvation of the heathen nations of the north, when past the age of sixty-four he was attacked by a severe tit of sickness, under which he suffered for more than four months. Amidst his bodily pains, he often said they were less than his sins deserved, repeating the words of Job, Have we received good from the hand of the Lord, and shall we not receive evil? His only regret was to find that the hope of dying as a martyr, with which that early dream had inspired him, was not to be fulfilled. An anxious concern for his diocese, for the souls of the individuals who stood round him, and especially for the salva tion of the Danes and Swedes, occupied his mind to the last. In a letter written during his sickness he recommended in the most earnest terms, to the German bishops and to King Lewis, strenuous efforts for the continuance of these missions. At last, having received the holy supper, he prayed that God would forgive all who had done him wrong. He repeated over, as long as he could speak, the words, Lord, be merciful to me, a sinner; into Thy hands I commend my spirit; and died, as it had been his wish to do, on the feast of the Purifica tion of the Virgin, February the third, 865." Ausgar s character seems to have the effective ness of Boniface without h!is hardness, and the zeal of the Irish missionaries without the wrathful impatience adhering to some of them, a most winning embodiment, certainly, of missionary excellence. The Christianizatiou of the Mongolian Finns resulted in part from the conquest of Finland by St. Eric, the first Swedish king of that name, but still more from the evangelical labors of St. Henry, the first bishop of Abo. St. Henry s day is still a conspicuous festival of the Lutheran Church of Finland. The introduction of Norway within the Christian pale resembles in its earlier stage a chapter of Moslem and in its later stage of Buddhist propagandism, more than any chapter of genuinely Christian missionary effort. It seems to have had very little root in the relig ious instincts of the people, although genuine Christian influences are by no means absent. But the kings who finally subdued the whole of Norway under them, and rooted out the power of the petty local inouarchs, being convinced, and very justly, that effective government could only rest on the foundation of a wider and richer civilization, and that this could only be supported by Christianity (thoughts such as are now working so vigorously among Japanese statesmen), really forced Christianity on their subjects at the point of the sword. And when these were once baptized, the Roman mission aries unfolded the utmost magnificence of their ritual, here again like the Buddhist mission aries in Japan. And as the Norsemen, says Herder, had the profoundest faith in the efficacy of magical rites, and regarded the Roman cere monies (not altogether unjustly) as a more exalted and a purer kind of magic, they finally surrendered themselves to the new worship with out any further thought of resistance. But the fact that so few Norwegian kings or heroes have cared to be buried m the metropolitan cathedral of Trondjhem, is notea by Mr. Froude as signi fying that they had little heart in their professed Christianity until the Reformation gave them a form of it which they could really believe. Lutheran Norway is now a genuinely and zeal ously Christian country, though somewhat stitny and narrowly such. But the religious development of Sweden, both under Latin and under Lutheran Christianity, lias been (as is natural, in view of its much greater population), a far richer and more conspicuous one. In the 14th century St. Brigitta, the widowed Swedish princess, may be regarded as "the bright con summate flower" of the Scandinavian race, showing, it is said, almost equal vigor of the practical, the poetical, and the prophetic instinct, and under the veil of an extravagant devotion to the Virgin revealing many deep evangelical perceptions, true harbingers of the Reformation. And although her ashes rest in Rome, and her name stands in the Roman calendar, yet her prediction fa on record that " the throne of the Pope shall yet be cast into the abyss." By this time Germany, France, Great Britain, Denmark, Sweden and Norway, were all in cluded within the pale of Latin, and Russia with in that of Greek Christianity. Poland and Bo hemia and the other Slavonian countries were thus morally certain, sooner or later, to yield to the irresistible influence of what was becoming the religion alike of Southern and of Northern Europe. Moravia and Bohemia, indeed, the two principal Slavonic countries of Middle Europe, rather antedated than followed the conversion of Scandinavia. By an unusual prov idence, they were Christianized by two Greek missionaries, Cyril and his brother Methodius. These had already been active among the Bul garians, who also received missionaries from the Pope, but after some wavering settled down under the patriarchal rule of Constantinople. Cyril and Methodius then labored among the Mongolian Chazars in the Crimea, with a good deal of success. They then came up into Central Europe, among the Moravians, not far from the year 850, and therefore while Ansgar was still laboring in the north. German missionaries sent out by the Archbishop of Salzburg hud already effected a good many conversions. But their foolish obstinacy in adhering to the Latin liturgy was in the way. Methodius (for Cyril soon became a monk in Rome), with his more flexible Greek character, boldly introduced the Slavonian tongue into worship. The German bishops murmured; but the Pope, who had already consecrated Methodius Archbishop of Moravia, stood forth as his defender. Bohemia, then dependent on Moravia, was Christianized from it. The Germans still wrangled with Methodius over his independent jurisdiction and over his Slavonic liturgy, so that at last he went to Rome and seems to have followed his brother Cyril into retirement. But the Chris tianizing impulse had now become so strong among the Slavonians, that, by somewhat ob scure "stages, the whole Slavonic race from Bo hemia to the Adriatic is found to be Christian. It is interesting to note that, after long interrup tion, the use of the Slavonic liturgy has lately been conceded again, by the present Pope, to the Slavonic Illyrians. The propagation of Christianity among the Slavonic Wends, between Bohemia and the Bal tic, is a confused history of genuine missionary successes, of armed proselytism by over-zealous princes, and of violent and persecuting heathen reactions. Yet ultimately Christianity prevailed here also, by an historical necessity. Poland, like its great Slavonian sister and rival, Russia, was Christianized mainly from above, not far MEDIAEVAL MISSIONS 49 MEDICAL MISSIONS from the year 1000. But while Russia took Constantinople for her spiritual capital, Poland, as might have been expected from her rivalry, chose Rome. The Teutonic order of military monks had much to do with the suppression of Paganism along the Baltic. The Magyars, of Mongolian race, who wrought fearful devastations in Germany in the earlier Middle Ages, but were finally shut up to their new kingdom of Hungary, of which they still form the dominant race, were found after this check not altogether inaccessible to German missionaries. St. Adalbert, Archbishop of Prague, who afterwards died a missionary martyr among the Slavonic Prussians (near Poland), spent some time in Hungary. Prince Geisa and his wife were baptized, but remained about as much pagans as before. Their sou Stephen, however, (St. Stephen), was a thor ough and zealous Christian. He married a Ger man princess, received the rank of king from the Christian Emperor Otto, and succeeded in impressing on the kingdom of Hungary that deep character of mediaeval yet kindly Catholi cism which it still retains. Protestantism is there powerful, and honorably considered; but nowhere in Europe does the ecclesiastical mag nificence of the Middle Ages remain so little disturbed. The Archbishop of Gran, the Pri mate of Hungary, is the only primate of actual jurisdiction in the Latin Church. And at a coronation the lines of splendid horsemen wearing the insignia of mitred abbots show that in Hungary the illustrious Benedictine order still retains its ancient pre-eminence. The Hungarian Christianity, which glories in the monarch s title of Apostolical King, has been the anvil tliat has worn out the Moslem hammer of the kindred Turks. But this Mon golian Christianity has shown its zeal rather in the field of war than of spiritual achievement, in which the Mongolian race has seldom been pre-eminent. The latest surrender of a whole European nation to the profession of Christianity took place in 1384, when Ladislaus Jagiello, Grand Duke of the then very extensive and powerful principality of Lithuania, obtained the hand of Hedwig, Queen of Poland, and went over, with all his people, from paganism to the Church. Such were the missions, proselytizing crusades, and proselytizing compacts of Catholic Europe, Eastern and Western, between the year 500 and the year 1500. The principles of the gos pel seem to have been most thoroughly carried out in the Cliristianization of England, Scot land, Switzerland, Southern and Middle Ger many, and Sweden, and to have been the far thest departed from in the cases of Northern Germany and Norway, the former of which, however, became soon, and the latter ulti mately, sincerely and zealously Christian. Not even the gospel, accepted in this wholesale way as a national creed, can avoid large com plications with uncivilized rudeness, with vio lence, and with selfish policy. The Reformation brought in that sifting process which is every day becoming more rapid, and setting Christ more distinctly over against Antichrist. Yet we have great occasion to thank God that over so large a proportion of mediaeval Europe so great a number of humble and self-devoted men of God secured the genuine con versions of so many individuals and nations to the gospel of Christ. Apostolic preaching was the root; mediaeval mis sions were the trunk; and modern missions, going abroad into all the world, will appear, we trust, the fair and widely-extending crown. Medical Missions. "The history of Medical Missions is the justification of Medical Missions." One of the oldest Buddhist writings recognizes the close connection between body and soul, and that the doctor should also be a missionary. We find the following expression: "No physi cian is worthy of waiting on the sick unless he has five qualifications for his office: 1, The skill to prescribe the proper remedy; 2, The judg ment to order the proper diet; 3, The motive must be life and not greed; 4, He must be con tent and willing to do the most repulsive office for the sake of those whom he is waiting upon; and 5, He must be both able and willing to teach, to incite, and to gladden the hearts of those whom he is attending by religious discourse." In view of the fact that healing was made so prominent in the Apostolic Church, we cannot but wonder at the extent to which, in the ages after the apostles, it dropped out of the Church s work. The Roman Catholics of the sixteenth and seventeenth centuries used medicine largely as an aid to mission work. It is to them largely that we owe the use of cinchona, which has ren dered mission work possible in fever-stricken lands; as well as ipecacuanha and many other remedies which we probably should not have known so soon had it not been for their labors. America has been the foremost nation in this cause. Her sons, and later her daughters, have been among the earliest to enter the field. The first medical missionary to leave the United States was Dr. John Scudder, who, with his wife, sailed in 1819 from New York for India, where he labored until his death in 1855. In 1849 there were just forty medical missionaries in the world 26 from America, 12 from Great Britain, 1 from France, and 1 from Turkey or Arabia, at Jaffa. It was not until 1879 that the value of this agency for reaching the outcast and depraved in our large cities was realized sufficiently to lead to action. In this particular Great Britain has taken the lead, forming a large number of separate medical missions. In 1876 Dr. William H. Thomson, with the desire of aiding medical missionary students, succeeded in establishing seven scholarships at the University of the City of New York, U.S.A. In April, 1879, Mr. E. F. Baldwin opened in Philadelphia the first organized medical mission in America, which was followed in 1881 by the International Medical Mission Society (q.v.) in New York City. The need of medical missions is now univer sally recognized. In all the heathen world the practice of medi cine is marked by the densest superstition and characterized by the most extreme cruelties. Even the Chinese have no doctors worthy of the name: they have absolutely no reliable knowledge of anatomy, physiology, chemistry, physics, surgery, or of obstetrical practice, and their "doctors " often do more harm than good The sick are often left to die in the streets and not even a drink of water is given to the wounded after a battle, who, if unable to drag themselves away, are abandoned to 50 MEDICAL MISSIONS perish. In India charms and incantations are u common resort, the sick are dosed with puiri 1 Ganges water, and patients are suffocated with charcoal-fires. The Aral) re-sorts with the greatest confidence to the most ridiculous, severe, or disgusting rciurilies. A slip of paper, containing certain written words, is swallowed with avidity; a man in the last stages of consumption takes a prescription directing him to feed, for a fort night, upon the raw liver of a male camel, and fresh liver not being attainable, he continues the use of this diet in a putrid state until he dies; while the Arab s most common remedy for all diseases is the "kei," or the burning of the skin, entirely around the seat of pain, with a red hot iron. To the missionary himself a knowledge of medicine is sometimes of essential importance, for lie may find himself removed many days journey from a physician, even, as it has hap pened in some cases, 250 to 800 miles. Let missionaries possess medical education, to en able them (1) to look after their own health : (2) to relieve the physical suffering around them; (3) to obtain ready entrance for the gos pel; and (4) to enable them to support themselves as far as possible. At Melange, in Africa, 400 miles from the coast, Mr. Heli Chatelain, a few days after his arrival, was offered by a trader a home in his house and $1,200 a year to look after his family alone, and he was assured that others in the town would increase the sum to $5,000 per annum if he would consent to re main. The benefits of medical missions maybe well- nigh placed beyond computation in value. "It will not strike you with surprise," said Dr. J. L. Maxwell of Formosa, "when I tell you that again and again the lives of valued mission aries in China have escaped destruction at the hands of evil and fanatic mobs just because they were providentially recognized to be the associates of the mission doctor at this or that missionary hospital. During the Afghan war the tribe of the Wazaris destroyed the town of Tank, and even the government hospital, but spared the mission hospital of the Church Mis sionary Society, because of their esteem and affection for the Medical Missionary. In the Chinese village of Na-than, 100 miles to the north of Swatow, a most remarkable work has been carried on without the agency of a resi dent missionary. It is the dwelling-place of a leper who, after having visited the hospital at Swatow, where he was converted, returned to his home and gathered about him a congrega tion of men and w r omen whom he instructed in the Word and in the worship of the living God." " In South Formosa I could point to four dif ferent congregations which lie far removed from each other, and at a distance from the mission headquarters, each of which sprang from men who had received their first religious impressions in the mission hospital, and these congregations have established flourishing schools." The hospital is the secret of success in the foreign field. The influence of a dispensary is llceting; but in the hospital the patient can at tend the prayer-meetings and have time for thought and conversation. Even itinerating work is of less value. Such is the testimony of Dr. A. Sims. " When young men go out as M. D. s, said F. K. Saunders from Ceylon, " the field is almost, boundless in the influence they may ex ert. They get a hold on the people as no other missionaries can. What they can do in five or ten years, he can do in one." "The medical missionary dispensaries are bringing," says Miss Patterson of Benares, " the different castes and peoples together the Hindu and Mohammedan, Brahmin and Sudra, .lew and native; Christian, Eurasian, Parsi and Kuropean. To some dispensaries the admis sion is by ticket, on which is also written a verse of Scripture. If the poorest outcast ^eN the first ticket of admission, she is the first at tended to." Statement of Medical Work in Foreif/n Fields. CHINA. Of the Rev. Peter Parker, M.D., who arrived at Canton October 20th. 1834, it was iid, "he openeel China to the geispe-1 at the point of his lancet." It would be difficult to estimate what Dr. Parker has accomplished in behalf of medical missions; not only has he furthered the cause in China, but in other coun- tries also; and of him it has been said, he has done more to advance the cause of medical mis sions than any other man. He was instrumental in the founding of the Edinburgh Medical Mis sionary Society (q.v.) It is in China that hospital work can be pur sued to the best advantage as an aid to the mis sion cause, for a hospital in China is not troubled by any of the caste difficulties of India, and it can be carried on at a minimum of expense, being a kind of medical mission work which commends itself most powerfully to the Chinese people. In one village a successful church of a hun dred or more members resulted from the res toration of sight to a mother and her two daugh ters, the operations having been performed by Dr. Macken/ie. The Chinese are so accessible to the medical missionary that he has ne> need to take up any distinct clerical work at all as his time can be wholly occupied in treatment of pressing cases awaiting his skill. Native assistants have now become so expert and trustworthy that they have been left in full charge of a hospital containing between fifty and one hundred patients. In February, 1838, the Canton Medical Mis sionary Society was formed. Dr. Parker was elected Vice-Presielent, and his hospital was taken under its patronage. Over 12,000 patients were treated at the Canton Hospital during one year; of these 703 were in-patients and there were 797 surgical e>perations. The number of patients increased in 1884 to 15,405 the-re having been 975 surgical operations performed. The new Christian College- being foumle-d by Rev. A. P. Happer, D.D..M.I)., at Canton, will have- a pre paratory, a collegiate-, and a me-dical department, under American professors, to raise- up edue-ated men to become Christian ministe-rs. teae-he-rs, and physicians among the hundreds of millions of that empire. At the various pe>ints where missionary work is carried on, experiences such as the following are constantly repeated. " During the summer months our work largely ine-re-ased. It was not uncommon to see ten or twelve- carts outside, crowded with sie k people. The blind, the maimed, the halt, alike sought relief, many be- MEDICAL MISSIONS 51 MEDICAL MISSIONS ing beyond all hope of recovery. As numerous cases require operative interference and careful treatment, we look about for some premises \ve may hire, and convert into a temporary hospital. In some cases ii is an inn, where the utmost publicity is allowed; and frequently it is difficult to come near our patient for the crowd, and even after succeeding, all the available light is carefully excluded." The cities furnish afield for medical work not unlike that of any large city in the United States. The most frequent diseases met with are these relating to the digestive organs. The Chinaman whose " heart s mouth" has never pained is seldom to be met with. This "heart s mouth" is a favorite locality with the Chinese as a seat of disease. The native doctors know nothing of the dissection of the human body, and they rely chiefly upon their imagi nations. The brain is put in the stomach; the seat of courage is in the liver; the bladder com municates directly with the mouth by a tube into which all liquids find their way; while a hole in the heart has mysterious relations with the stomach, and to this orifice is ascribed much of the pain consequent upon indigestion, which is exceedingly common, in consequence of the universal habit of rapid eating. The Hankow native hospital was opened on the 27th of September, 1880, with a Christian dedicatory service. Gospel preaching and teach ing have been continuously sustained. It is a Chinese building, supported by Chinese money. Opposite the doorway is the inscription in gilt letters, " To God be all the glory." Dr. Yang, a native who was educated at the hospital, is not only a skilful physician, but a most eloquent speaker, and will prove an effective instrument in furthering the great work in his native city. Canton. In this city the hospital, dispensary, and college attract wide-spread and deserved attention, 20,000 patients being treated annually. Associated with Dr. J. G. Kerr is an efficient staff of native doctors and surgeons whom he has trained. He has instructed scores of pupils, thirty of whom have taken the full course and received certificates. Most of these educated native doctors are Christians, and engage in evangelistic labors. The blessings of the In stitution have been manifest in diminishing the power of superstition and lessening the anti- foreign feeling of the Chinese. The hospital was founded in 1838, and up to 1889 had treated three quarters of a million of cases, many of them demanding the highest possible surgical skill and experience. A small charge for medi cines reduced (1886) the number of out-patients, but the number of in-patients has been very large. At times every 7 ward has been crowded, from 150 to 175 being inmates at one time. The number of out-patients treated was 13,041; in- patients, 1,287; and the number of operations, 2,318, for the year. Shanghai. \\\ this city there is an efficient hospital doing a work similar to that of Canton, the aggregate attendance having reached, as early as I860, over 20.000. The most difficult rases are those of patients addicted to the opium- habit. Dr. James Henderson, soon after his arrival in 1860, had 15, 000 copies of a small tract printed in Chinese, containing a short epitome of the gospel. Each patient who could read (the Chinese generally are taught to read) re ceived a copy, and by this means Christian truth was widely diffused. In St. Luke s Hospital (Episcopal Mission; there were treated (1887), in-patients, 6U1 ; other patients iseen for tlie hrst time), 8,627; total number of visits by these 23,505. Peking. The beginning of medical missionary work in this city dates from the arrival of W. Lock hart, M.R.C.S., at the British Legation in September. 1861. From two or three daily applicants for medicine the number rapidly in creased, and at the close of 1863 there were treated during the year 10,251 separate cases. In 1865 the hospital was removed to a Buddhist temple, where for over twenty years it has been accomplishing its noble work. In 1886 the visits at the dispensary were over 15,000, and four medical students were under instruction. Students from the Imperial College attend a weekly clinic at the hospital. The year 1873 was made notable by the arrival of the first lady physician, Miss Combs, M.D. (of the Methodist Episcopal Mission), who has since been followed by 25 doctors of her own sex. Dr. B. C. Atter- l)ii ry in 1879 began medical work under the Presbyterian Board. First, a dispensary was opened in connection with the street chapel, and afterwards buildings were added. The An Ting Hospital now has room for about 45 patients, and in one year the attendance of patients has reached 16,318, the in-patients having been 111. There is also an opium refuge, in which 105 cases were treated. Hankow presents a most important field for medical missions, as it is called by the Chinese "the mart of nine provinces," i.e., the half of all China. Within a five-mile radius they have a population of perhaps 1,500,000, and here the missionary comes in contact with traders from most distant parts. "During the more than twenty years" (Dr. Gillison reports in 1888) of the hospital s existence, many hundreds of pa tients from various provinces have been treated in our dispensary and wards, and have after wards returned to their homes; and we may confidently hope that the kindness here shown them may help toward breaking down anti-for eign prejudice, which exists so intensely in the province of Hunan. Number of patients regis tered during the year (1887): out-patients, 5,415; patients making more than one visit, 3,875; seen in the country, 200; in-patients, 938; seen at home, 15; total, 10,443. Hangchow. In this large city Dr. Duncan Main, of the English Church Mission, has lately (1887) built a fine hospital. One of the Chinese newspapers said: "At the opening of the hos pital all the mandarins came to congratulate Dr. Main. Chinese and foreign all came to gether, there not being a person in Hangchow who did not praise the work." The doctor treats more than 10,000 cases yearly; during the last year 79 cases of attempted suicide by opium were brought to him, in 60 of which life was saved. In 1888 there were 652 victims to the opium habit treated. Thirteen persons made a profession of their faith and were bap tized. Swutow has the largest mission hospital in the world, treating 3,592 in-patients in a year. The hospital buildings consist of three two-storied blocks, one being administrative, and the other two having each four large wards two up stairs and two downstairs. There are also small wards for special cases, private wards, students rooms, and the former leper hospital. One ward is for opium-smokeis, free treatment MEDICAL MISSIONS MEDICAL MISSIONS of whom proving unsatisfactory, they arc now charged $1 each as a guarantee of good faiih. This has reduced the numbers one half, but the treatment of those who do come is much more satisfactory. A class of six students has been under instruction. Tii ii-lnin furnishes a romance in the history of medical missions. When Dr. J. Kenneth Mackenzie reached this city in March, 1879, everything looked dark for the medical mis sions. While at prayer with the native con verts a member of the English Legation learned that the wife of the viceroy was seriously ill, the doctors having wholly despaired of her case. The Englishman entering an earnest plea for the foreign doctors, the viceroy committed his wife s case to the care of Dr. Mackenzie, who was speedily summoned to the vice-regal pal ace, and in a few weeks Lady Li was quite well. Her treatment was followed by success ful surgical operations in the presence of the viceroy. The court was stirred, and great pub lic interest excited. The viceroy agreed to pay the current expenses of both a hospital and dis pensary when erected. In a short time a build ing was completed, with wards for 60 patients, the Chinese themselves contributing the sum of $10,000. The viceroy now believing in western medicine, he commissioned Dr. Mackenzie to select eight young men from among over 100 of those who had been educated in America, and enter them upon a three years course in medi cine and surgery, the viceroy building them a house iii the mission compound, and the gov ernment answering for their support and fur nishing all needed apparatus. The missionary stipulated that he should be entirely free in his religious intercourse with these young men. The practical results of the viceroy s interest are now showing themselves in the formation of various semi-recognized schools of medicine within China itself, and in the new school of medicine at Hong Kong, which was inaugu rated October 1st, 1887. The medical profes sion and the colony generally have entered into the work of the college, which has already be gun with IB scholars. Several residents have made subscriptions to this worthy scheme. Han C/iung-fuh has a commodious house rented (1887), large waiting-rooms for men and women, and a long room fitted up for dispen sary and consulting-room. The following Chinese cities are fields of medical mission work: Tuug-chau, dispensary, annual cases 3;474; Sio Khe; Han Chung; Tai-wan, Formosa, with three divisions of the work healing, evangelistic, and educational; Chin-chew, hospital in charge of Dr. Grant; Che-foo, hospital and dispensary, 79 in-patients, 7,648 out-patients; Wei Hieu, the " Mateer Me morial Hospital," the gift of ladies in Minneapo lis and St. Paul; Fat-shan; Pao-tiug-fu, hospital; Tai-ku, hospital; Wei Hieu, hospital in private house; Nodoa, Hainan, hospital given by a grateful mandarin; Che-fu, hospital; Formosa. Moukden (Manchuria) has a hospital with the following apartments: waiting-room, con sulting-room, dispensary, minor operating room and ophthalmic room, reception and class rooms, assistants room, etc., all large, airy, and well lighted. The hospital proper, which is situated behind and quite distinct from the front building, consists of two large com pounds after the ordinary native style. During a period of four and a half years 17,389 indi vidual cases have been treated, 40,859 visits were made, and 54 of the patients have been . received into the church by baptism. There is much itinerating work done by the missionaries. On one excursion " we had," says Rev. A. A. Fulton, "a thousand applica tions for medical aid, and cvcrv patient heard the gospel." Up to the close of 1889, 200 med ical missionaries have gone to the Chinese field; there being now (1889) 82 such workers, the majority of whom are from the United States, 16 being lady physicians. In no part of the world is the medical missionary more highly appreciated than within the Chinese Empire. A great part of the current expenses of the hospitals and dispensaries *.re borne by Chinese officials, the gentry and the merchants, foreign residents also contributing with liber ality. INDIA. It is not generally Known that to- the magnanimity of an English physician Eng land owes, in great part, her influence and pos sessions in the East. In 1636 Dr. Gabriel Boughton, having cured a princess of the Great Mogul s court, who had been badly burned, asked, as his only reward, leave for his coun trymen to trade with India. This was the be ginning of English power and civilization in the East. In Northwest India and Oude missionary physicians are doing a great work. Nearly 72,000 cases (1887) were treated at 11 mission ary dispensaries, 11,000 women sought re lief at Mrs. Wilson s dispensary at Agra, and 18,850 women and children were treated at the Thomas Dispensary at Agra, the lady doctors performing some very important surgical oper- tions. North India Conference of the Methodist Epis copal Church reports (1886) at Bareilly : patients in the hospital, 49, of whom 24 are Hindus; patients in dispensary, 10.025; prescriptions, 17,875; donations, 239 rupees. The Confer ence has (1886) 15 medical Bible readers, 5ft patients in the zenanas, 45 hospital patients, dispensary patients 21,920, and prescription* made 31,858. Dr. Morrison of the Presbyterian Mission writes: "Our two dispensaries were kept open the entire year (1886), having had 10,231 visits, 3,681 making one visit each, and 6,550 making more than one. A portion come from a great distance, but the large majority live within a radius of ten miles from the station. Every patient hears the gospel message, receives a tract, and frequently makes purchase of a copy of a portion of the Bible or one of the Gospels, which are sold separately at less than a half penny." As early as 1847 Dr. Bachelor had treated 2,407 cases and performed 126 surgical opera tions, 12 of them under the influence of chloro form. Dr. Chamberlain, in giving an account of their itinerating work, says: " Patients come from hundreds, from thousands of towns and vil lages, and there is scarcely a day that we do not have those from more than 100 miles distant, who hear the gospel and upon departing re ceive a ticket upon the back of which is printed a concise statement of Christian truth, ending with the declaration, This is what the true Veda, the Holy Bible, teaches. " The fact that now (1889) there are 200 young MEDICAL MISSIONS 53 MEDICAL MISSIONS Hindu women studying medicine in the medi cal schools of India, affords increasing encour agement to the friends of this great cause. Calcutta. Bab u Sagore Dutt left an estate of 30 lacs of rupees, or $3,000,000. of which he bequeathed (1886) 12, or $1,200,000, to estab lish and maintain an almshouse, hospital, and school for the benefit of the native community. Lucknow. Here the Government of India has made (1890) a free grant of land to the In dian Female Normal School and Instruction Society to build a hospital as a memorial of the late Dowager Lady Kinnaird. Bombay. free dispensary opened (1888) by Dr. Lydia .1. Wyckoff . " The India people are most generous; their gratitude oftentimes over comes me." Amritsar (Punjab). The work of the medi cal mission here is enormous 40.000 patients last year (1886), 52,000 the year before, besides operations, in-patients, training of students, itineration, inspection of 3 dispensaries, etc. " The fame of our hospital has gone abroad, so that now patients come to us from all parts of the Punjab. Three dispensaries have been maintained in the district during 1886 at Jan- diala, Sultauvind, and Narowal. " Neyoor (South Travancore). Dr. Lowe fairlj entered his mission hospital work in 1862, beginning at once a medical class for young Christian men, and opening three branch dispensaries in different parts of the field. In 1872 Dr. T. Thomson enlarged the training- school and branch work so that at the time of his death in 1884 there were 7 branch dispen saries and as many medical evangelists, and now (1889) there are nine dispensaries outside the Central hospital and dispensary at Neyoor. " The experience of this mission has shown conclusively the necessity and value of a native agency to carry on the branch dispensaries, for it is by these that heathen prejudices are broken down, accessions made to distant con gregations, and the influence of the medical missionary increased tenfold." Jeypore. Here great results ensued from the successful treatment of the Maharani by Dr. Colin 8. Valentine. The Maharajah, Ram Singh, expressed his gratitude in most liberal plans for the furtherance of the mission cause. The college and educational institutions were trans ferred to Dr. Valentine, and a grant of 10,000 rupees was made for a college library and scientific instruments. The European members of the station were formed into a church, and through his Highness the Maharajah Dr. Valentine was enabled to establish several in stitutions for the physical and moral improve ment of the people, among which are the school of arts, the public library, the philosophical in stitute, a museum, a medical hall, branch dis pensaries, jail discipline, the introduction of prison works. Benares. In 1864 Dr. Valentine was ap pointed civil surgeon to this station and medical officer to the Ajmere and Marwara police corps, the duties of which appointments he carried on in conjunction with those of the mission, hand ing over the whole of the emoluments derived from the government appointments to the funds of the mission. In town and country he had from 12,000 to 14,000 patients and a large number of surgical cases. His labors were abundant here and in the vicinity, extending to the examina tion of government schools, publishing books, attendance upon jail and regimental hospitals, vaccinating, with assistants, 7,000 children, etc. Miss Patterson of Benares emphasizes among the benefits of medical work: 1. It is understood and appreciated by the people. 2. It helps to educate a native agency, and to raise up a baud of workers among India s own daugh ters. 3. It raises Christian missions and mis sionaries in the regard of the people, and our spiritual teachers are more willingly received for the sake of their medical sisters skill. Calicut. A German-Swiss medical mission ary began work in 1887, and treated in the first three months 640, 950, and 1,332 cases, respec tively. Medical mission work is also carried or. in the following places: Madras medical college hos pital and dispensary, the expenses of which are assumed by the government. Palamanairtwo hospitals and dispensaries, also a preaching place, the heathen insisting that pills and pray ers cured more people than pills alone. Delhi dispensary by the Church of England: $2,400 contributed in 1886. Badaar (Northwest Province) dispensary, 3,500 cases; attendance, 9,000. Srinagar dispensary, 5,000 attend ances. Madura and Dindiyul dispensaries and hospital, 42, 111 cases treated, of which 4,995 were Christians, and 17,079 Hindus and Mo hammedans. Patients come from more than 500 different villages, and from their first es tablishment, twenty-four years ago, these insti tutions have cost the mission nothing. Biloches hospital, 112 in-patients, 6,755 out-patients. Arcot hospital and dispensary, and mission, founded by Dr. H. M. Scudder and wife. Agra- dispensary, 12,000 in attendance. Kashmir dispensary, opened May 9th, 1865, by Dr. W. J. Elmslie; to June, 1867, 310 patients, next sea son 759, and made 15,000 visits. RaJturi dis pensary, a heathen committee donating 400 rupees, the patients, Hindus, willing to pay a small fee. Midnapore free government dis pensary, with a corps of able doctors, a European surgeon and four or five native assistants; also the mission dispensary for patients who prefer to pay rather than to apply at the free government institution. Lucknow two dispensaries in 1886; 2,712 new cases; number of attendances, 6,930. Behar the Maharajah of Darhanga established (for females) a hospital and dispensary at a cost of 55,000 rupees. This is the third hospital he has endowed, and in addition to many chari table works, he has built and maintained twenty- three schools, and has given (to 1888) $1,750,000. Zenana Work. The lady physician when visit ing her patient is always attended by her Bible- reader, who reads the Bible to the women while the doctor is attending to the sick. In all the dispensaries each prescription paper has printed upon one side a Scripture text. In the waiting- rooms of the hospitals and dispensaries the Bible- women read and expound the Bible to those waiting their turn in the consulting-room. At Miss Robert s dispensary there were, during the year 1886, 10,776 cases treated, most of the women being Hindus, and belonging to every caste. SYRIA. Jerusalem. Here is the oldest field of labor of the (Prussian) "Sisters." In 1851, on Mt. Zion, near the Anglican Church, they opened, under the direction of Fliedner, a hospital " for the sick of all religions and confessions." This MEDICAL MISSIONS 54 MEDICAL MISSIONS hospital, after successive enlargements, now (Iss?) receives over 450 patients yearly, while 8,200 visit the clinics. Four " Sisters " arc in Charge. Tlie original aversion of the Moham medans to t he " dogs house " was soon over- conic. At present over one third of all treated arc .Moslems. As a traveller was telling a .Mohammedan a former patient about the (Jcrman victories, the latter replied: " It is the Prussian Sisters wlio have conquered us." Leper s Asylum. In this institution (Jcrman love has of late also extended its compas sionate care to the lepers of Palestine. This asylum was erected 22 years ago by the Countess von Keffcnbrink, and is conducted and served by the Uuitas Fratrurn. The im posing new building, situated not far from the Templar Colon} , and dedicated in 188(5, with room for about 60 patients, has been oeccupied mostly by men. An Arab evangelist gives a Bible lecture twice a week, which the inmates willingly attend, the word of God often convey ing the deepest consolation to these sorely af flicted ones. Beirut. The medical school was organized on the graded system of Edinburgh, not on the usual American model. Its course of instruc tion extends through four years and is eminently practical. Students on entering must pass an examination in arithmetic, algebra, geometry, physics, and English, which is the basis of in struction. During their medical course they study elementary Latin, mineralogy, geology, botany, and zoology. This most thorough course has reacted on the whole system of med ical education in the land, and is steadily ad vancing the standard of medical learning. The catalogue for 1886-7 has the names of 167 students, of whom 29 are in the medical department, which, with the pharmaceutical, has graduated 103 students since 1871. Hospital of St. John. Hospital under the care of the German sisters from Kaiserswerth, the American faculty of surgeons and physi cians in charge, where the students receive their practical training. In 1888 there were 8,000 patients treated. Sea-of- Galilee Medical Mission. Dispensary, with a daily average of between 30 and 40, the number being limited; chiefly Jews. A colpor teur and Bible-woman speak on religious sub jects to the patients awaiting their turn. Jaffa Medical Mission. New hospital opened October 19th, 1886; total attendance from November 1st, 1885, to December 31st, 1886, was 11,176, and 231 nursed in the hospital, of whom 12 have died, 7 having been admitted in a hopeless condition. In the wards every evening the Holy Scrip tures are read in Arabic, and, as a recent report says, " the black eyes of the sick women fix themselves eagerly upon the reader as if they would devour every word she utters." Nazareth. Here and in the branch dispen saries were recorded (1887)52,000 cases, 1,300 operations performed, 130 in-patients fed and cared for, and the spiritual aim continually kept in view. TURKEY. Constantinople The Free Church of Scot- laud has a medical mission and dispensary, re porting as patients, Jews, 6,026; Mohammedans, 140; other creeds, 75.") total, 6.921, and 5!2 visits to patients at home. The Friends M< di- cal .Mission to the Armenians reports 200 to 250 patients a week, and the purchase of premise-; fora meeting-house, day-school, and dispensary. Aintiili. The A/.ariah Smith Memorial Jlo> pital, from funds given by Dr. Smith s class mates and from a grant in England, was erected in ]S7S, with a house for a medical professor. In the ninth year the number of patients was :!,i:!(l, of whom 150 were in-door cases; 200 surgical operations were performed, and great numbers had to be turned away for want of room The people of the vicinity are now contributing to its support. Mardin. A dispensary under charge of a medical missionary of the A B. C. F M. Plans for a hospital have been made out not completed. In almost every city of Turkey there are a number of physicians, most of them Armenians educated in America or in the college at Aintab. or by Dr. West, for many years a medical mis sionary of the A. B. C F. M. at Sivas. The Turkish Government has a large medical col lege, and compels all physicians who wish to practice medicine in the empire to pass an ex amination and receive diplomas. AFRICA. Wathen on the Congo. Medical mission opened in 1886, and also at Banana; another at Banza Manteke, where, after 1,000 conversions, the missionary was immediately thronged with patients, necessitating an increase of help when 300 to 400 patients weekly were recipients of medical skill. "Conversions, not medicine, brought the patients at this station." " As the natives give up fetiches and belief in Satanic origin of sickness, they come for medical as sistance in great numbers." Drs. A. Sims, Clark Smith, W. R. Summers, and Mary li. M. Dav enport are (1886) opening medical missions in Central Africa at Loanda. Cashilange, Me lange, and a hospital at Leopoldville; thousands of cases having been treated by a single practi tioner. Cairo. Dispensary for poor Moslems and others, built by Miss "Whately in 1879, and re lieving annually more than 7,000 of the sick and suffering poor. Livingxtonia Mission sustains (1886) a compe tent physician at Blautyre, another at Ban- dawe. a third at Mweniwanda, between the two great lakes. The attendances were, in 1882, 3,300; in 1883, 7,000; in 1884, 10,000. Livlezi Valley (above the entrance to Lake Nyassa), overwhelming number of medical cases: in March and April, 188!), 1,270, of which 563 were men, 776 being surgical: 3 physicians in attendance. Lake \t/<n<x<i. On the north shore in 1886 an important medical mission was founded by Rev. David Kerr Cross, who subsequently pel- formed heroic and important services as a non- combatant in the war between the African Lakes Company and the Arab slave-trade!-. The result was that, at the close of issy, the Arabs signed a treaty by which the while nun gained the concessions they demanded. During the war Dr. Cross tendered his medical aid to the wounded on both sides, meanwhile caring for the sick and needy of the natives. MEDICAL MISSIONS 56 MEDICAL MISSIONS MADAGASCAR. The medical mission was first begun in 18(52 by the London Missionary Society, through Dr. Davidson, and in 1866 it was greatly extended under Dr. Thomson. In 1873 there existed a Royal Medical Missionary College," with 41 students, with a hospital for 80 patients, three dispensaries, 14 native Christian women in training for nurses, and in which over 10,000 cases were annually treated. Antananarivo. .Medical Missionary Academy inaugurated July, 1886; ten lads have obtained (1888) their diplomas. Arrangements have been made for a very full course of five years study, preceded by an examination in general educa tion. The hospital was reopened in 1881; in six years 1,755 in-patients have been treated in its wards, of whom 945 were cured and 546 re lieved; the average attendance of out-patients is about 100 weekly, and all, except the poorest, willingly pay a moderate charge. Several native students are pursuing a course of medicine. Analakely.A. hospital was built in 1864. I do honestly and firmly believe," writes Dr. Andrew Davidson at the close of 1868, "that if I had at command a moderate sum per an num, I could reach within a few years every tribe in the country. My plan is this: to select suitable Christian young natives, train them in medicine and in the faith of Christ, and send them out as pioneers of the clerical mission ary." JAPAN. Tokyo. The Cottage Hospital, founded in memory of Anna L. Whitney, who died in Tokyo April 17th, 1883, was commenced Novem ber, 1886, and as soon as the roof was on and floors laid, began to receive and treat the throng ing patients. The beds are English made, with spring mattresses. The institution has consult ing and medicine rooms. There are several native training-schools for nurses, and many asylums for the blind and afflicted. Japan is not far behind some of the more backward States of America. The sanitary condition of the people is more satisfactory than in any other city of the Orient. At the two dispensaries in Tokyo under the charge of Dr. Harrell (1887) 11,903 calls have been made an increase of 2,500 over the year before; 61 in-patients were treated in temporary quarters. Osaka. The medical mission has been more than self-supporting: in-patients in St. Barna bas Hospital (1887) 105, out-patients 1,292, who made 6,985 visits. A Bible-teacher is employed daily to instruct the patients in Christianity. The fees from the patients amounted to $2,890, and after all expenses of the year were paid a balance remained of $445. KOKEA. Seoul The rapidly developed work here grew out of the treatment of the wounded prince, Min Yong Ik, by Dr. H. N. Allen, who arrived just prior to the emeute of 1884. The superiority of Western medical skill, made man ifest by the treatment of both the prince and the wounded Chinese soldiers, induced the king to order at once the building of a new hospital (opened April, 1885) and the purchase of a compound of buildings adjoining the hos pital to be fitted for a school-house. Money was appropriated for needed apparatus, and a complete outfit of surgical instruments. Grand total of cases for the year, 10,4(50; operations, 394, by only two physicians, Drs. Allen and Heron. Venereal disorders among these basely sensual people present a terrible showing; no less than 1,686 cases, chiefly syphilitic, were treated, and there were 845 cases of skin disease, due in the main to want of cleanliness. It is estimated by the native faculty that about fifty per cent of the deaths in Korea are caused by small pox. (Dr. Allen, sent out by the Pres byterian Board on a salary of $1,500, soon earned from $5,000 to $8,000 a year, which he turned over to the Board; he has also been sent with the embassy to the United States by the king.) Twelve students (1887), who are sup ported by the government, are preparing for medical work. During the third year 1,970 hospital cases were treated. PERSIA. "Dr. Grant, the first physician sent to Persia, found that his medical practice gave him twenty times as much intercourse with the Mohamme dans as the clerical missionary could secure." His treatment of the governor of Tabriz pre pared the way for the mission at Oroomiah. This remarkable man, by his patience, consum mate skill, and eminent character, won universal favor in Persia and opened the door for the founding of various mission enterprises in this ancient land. Oroomiah. The hospital, in spacious grounds (16 acres), well-shaded, near the city, has been built (1886), equipped, and is in full operation. The dispensary has been thronged with sick (1887) ; as many as 100 a day are sometimes treated, besides numerous visits made far and near. Dr. Holmes appointment as consulting physician to the heir-apparent to the throne, has greatly aided the work. Hamadan. Number of cases treated (1887) over 5,000, while the number of visitors was double that number. Teheran. By imperial firman (1887), his majesty has authorized the American mission aries to establish a hospital, where, without regard to religion or nationality, all seeking relief shall be received for treatment, and his majesty has conferred upon Dr. Torrence, direc tor, the title of Grand Officer of the Order of the Lion and Sun of Persia. Tabriz also has a dispensary, and at Teheran the Ferry Hospital is (1887) being built. ARABIA. See Keith Falconer Mission. SIAM. In 1828 Dr. Carl Gutzlaff, the famous Ger man missionary, with Rev. Mr. Tomlin, visited Bangkok, treated thousands of patients who applied for medical aid, and distributed boxes of books and tracts in the Chinese tongue. They were so impressed with the needs of Siam and the open door to the missionary, that they appealed to the churches of America to send forth laborers into this new harvest field. Bangkok. The hospital here resulted (1887), from the efforts of foreign citizens to take care of .sick seamen in the port, the king himself con- tri buting f on r acres, con I aini ng buildings suitable for a hospital, physicians dwellings, and ser- MEDICAL MISSIONS 56 MEDICAL MISSIONS vants quarters. The first year 1,300 cases came under the care of Dr. Hays. To the Baptist Mis sion the king has recently given the sum of $240.000 for a hospital and schools. Petchabitri. Here the king and queen have contributed to the medical missionary work (to 1890) $25,000, and his majesty has presented Dr. J. B. Thompson with a silver medal for services rendered to his subjects. In 1888 additions were made to the hospital, consisting of two wings erected in front of the old building : one wing containing the dispensary and operating-room, the other to provide a ward for women and chil dren. Dr. Thompson treated 2, 838 cases during 1887. Ruthboree (the third city in importance). Here the prime minister gave to the Mission a large and well-built brick house, which was the result of medical mission work, as he and his family had been under treatment at Petchaburi and Bangkok. Chieng Mai. A new dispensary has been (1888) completed, and a small temporary hospi tal erected, while much material has been pre pared for the permanent hospital. In seven months Dr. Cary treated 670 patients, much of the medicine used being paid for by themselves. Surgical cases were treated with almost uniform success. ZANZIBAR. Here the munificent sum of Rs. 2,300,000 has been given (1887) by Mr. Taria Tophan for the building of the hospital and its permanent maintenance ; the British Government holding in trust the sum of Rs. 1,500,000 for the support of this charitable institution. Medical missions are also carried on at the following named places: Morocco (Fez and Tan gier) ; Fiji, Madeira, Formosa, etc.; also in Mel bourne, where, in the Mission House next the Dispensary, some 1,500 (1886) have been brought to Christ, and over 35,000 have attended the free medical dispensary. MEDICAL, MISSIONS ESPECIALLY FOR THE JEWS are carried on in Jerusalem, Tiberias, Constantinople, Buda-Pesth, Smyrna, Rabat, Morocco, and London, all of which are sup ported by British Societies. Jerusalem. Here is the oldest and by far the largest organization. The hospital admitted (in 1887) 849 patients (417 males, 432 females), while the out-patient department dealt with no fewer than 17,480 cases. Tiberias. Begun by Dr. Torrance in 1884. From November, 1887, to February, 1888, there were 601 dispensary patients, of whom 382 were Jews, 144 Moslems, and 75 Christians. The visits of these patients were 2,105, being an average of 3.| times for each. Many patients were visited at their own homes of whom no record has been kept. Constantinople. In an airy hall (for 100 peo ple) one may see Scripture verses in many lan guages so placed as to catch the eyes of t lie Jews, who come from many lands to visit the dispen sary. In 1887 of the cases treated there were 6,026 Jews, 140 Mohammedans, and 755 of other creeds, total 6,921, and 592 visits to pa tients at their own homes. Buda-Pesth. The work was established in 1841. Patients (in 1887) 312 (of whom 128 were Jews) and 1,091 visits. Smyrna. Hospital established, and during the first year 77 cases (56 .lews) were treated. Rtibat-Saleh (Morocco). During 1887 there were treated 1,835 cases; of whom 219 were Jews, 1,3:; were Moors, Europeans, Arabs, and Berbers ; visits to homes, 278. None of the indoor patients had ever before heard of the name of Jesus. This mission work is also conducted at Safed. London. The mission here is associated with much other work in behalf of Israel, extending to the Continent, and also to North Africa. The aitendanees in 1887 were 13,822, including 5,000 individual patients, revealing the immense scope of this mission. Among the various agencies attached to the mission is a convalescent home for the Jews who have been treated in the hos pital. Advantages and Benefits. 1. Medical missionaries, as far as possible, become self-sup porting, and go out on an unsectariau basis. 2. This plan does not conflict with the work of the regular mission boards, but on the con trary its purpose is to supplement their efforts, and pioneer where they may follow. 3. -Where a dispensary has been located a church has soon been formed. 4. Medical mission work destroys caste. In the waiting-room may be seen, day after day, sitting side by side, the Brahmin, Sudra and Shanar, the Pulayar and Pariah, the devil-wor shipper, the worshipper of Siva, the Moham medan, the Roman Catholic, and Protestant; men, women, of all castes and creeds, while wait ing their turn to be examined, listening atten tively to the reading of God s Word, and the preaching of the gospel, thousands of whom, otherwise, would never have an opportunity of hearing the tidings of salvation. 5. Medical mission work secures protection, and provision. Dr. Summers, with thirty-six carriers, penetrated Africa 1,500 miles in a di rect line, securing from his grateful patients all the means and material which they needed upon the long and difficult tour, and during his whole career of three and a half years he did not re ceived one dollar from the Home Society. 6. Medical missions are far reaching in their results. " As many as 1,200 to 1,400 towns and villages have been represented in a single year among the in-patients of one hospital, who, re turning to their homes, carry with them some of the truth received. In nine years more than 100,000 patients had been treated in the dispen saries under the charge of the New York Medi cal Mission. The hospitals and dispensaries of the Presbyterian Board reach 50,000 patients every year. 7. Medical mission work (especially in China) is lessening the anti-foreign feeling, is diminish ing the power of superstition which connects disease with evil spirits, and is giving constant proof of the unselfish character of the Christian religion. 8^ " One thing is perfectly certain." said Dr. Post of Syria, " namely, that medical mission work never fails. Other work may fail, but this a Hording of relief for physical suffering goes on the debit side of Christianity in all cases, and opens the way for other work to follow." For additional references to medical work see articles on the different countries and stations mentioned above, the Missionary Societies and Methods of Missionary work. MEDICAL MISSIONS 57 MEDINGEN Medical Mission of Chicago. Head quarters, 7 uud 9 Jackson Street. Organized March, 1885. Incorporated July, 1885. Title " American Medical Missionary Society." This Society is interdenominational in char acter, and comprises three departments: First, a board of managers having the su preme control. Second, a board of honorary directors having advisory functions. Third, an executive committee, composed of the officers of the board of managers having the power to transact the business of the So ciety during the recess of the board. It is no part of the object of this organiza tion to establish foreign missions or to send either physicians or ministers into the mission ary fields of labor under its own superintend ence, but to furnish systematic and well-di rected aid in securing a full medical education to such young men and women belonging to any of the recognized evangelical Christian denominations as can comply with the follow ing: Requirements. 1. Every applicant must fur nish the executive committee satisfactory testi monials of earnest Christian character and ability for Christian work from his or her church, society, or board of missions. 2. Every applicant must be a graduate of some college, or produce evidence of having received a fair, liberal education. 3. Every applicant must pass a physical ex amination, as is required by our good insurance companies. 4. Every applicant must agree to take a full medical course of three years, and to graduate. 5. Every applicant must bind himself or her self, on completion of the course of medical education furnished by the Society, to go out to the foreign fields as a medical missionary, or else to pay back to the Society the cost of the medical education provided. These rules, besides exacting evidence of Christian character and other needed qualifica tions, also guard against the tendency to send out, as medical missionaries, men and women with only an inadequate amount of medical knowledge. The Society does not intend to devote any part of the money received to the establishment of any medical college, as the work can be more economically and efficiently done in the best class of medical colleges already estab lished in various parts of the country. As none of the officers receive salaries, all the money contributed can be devoted directly to the work of education, except a very limited amount for stationery, printing, etc., for the secretary and general agent. The various bodies composing the Society share in its benefits in proportion to their gifts to its funds. AIMS AND OBJECTS. The great object of the Society shall be to endeavor to promote the consecration of the healing art to the service of Christ: 1. By making use of a dispensary and train ing institution, in addition to the medical in struction in the colleges, where the principle of medical missions may be seen in practical oper ation the sick and suffering receiving appro priate surgical and medical treatment, and at the same time having the gospel faithfully pro claimed to them by those who minister to their bodily wants and infirmities. 2. By aiding financially and otherwise young men who may offer themselves for this depart ment of the Lord s work, and who, after care ful examination, are approved for their piety and capacity, and by providing them with the means of becoming fully equipped, thoroughly qualified, and well-educated medical men, as well as practically acquainted with evangelistic work while prosecuting their professional studies. 3. By endeavoring to promote the employ ment of female medical mission agency in the foreign field where such an auxiliary to evan gelistic w f ork is urgently required. 4. By furnishing other missionary boards with medical missionaries who shall be highly educated medical men, worthy representatives of the profession. 5. By establishing, either independently or in co-operation with other societies, medical mission stations and dispensaries abroad; by supporting as many medical missionaries in the foreign field as the funds at its disposal and the demand by other missionary societies for our medically trained missionaries will allow; by assisting medical missionaries laboring abroad in connection with other societies with grants of medicines, instruments, etc.; and by diffus ing medical missionary intelligence as widely as possible, and enforcing the many considera tions fitted to promote the cause of medical missions. The board of managers is so proportioned, denominationally, as to represent the catholicity of the Society s constitution. Actual cost of medical mission training is $ 100 and upwards for each of three courses, making a total of $800, or as much more as one is able and willing to spend for a better style of living, or luxuries not necessary. Life-membership in the American Medical Missionary Society costs only $100, which en titles the member to a place in the honorary board of directors. Those paying $500 and upward shall be, in addition to life-member ship, constituted honorary members of the board of managers of the Society. A life- membership fee pays the necessary expenses of one student for one year at the minimum rate as above noted. The Society is now (October, 1890) furnish ing eight young men with their medical educa tion free in the " Bush" and " Chicago" Medi cal Colleges, and the Society has thus given a regular medical education in these colleges to over thirty young men. In this feature the So ciety takes a leading position. As early as 1887 the Society had its workers in Africa on the east and west coasts, and also one in India. The "Medical Missionary Journal" is the authorized publication of the Society. It is published monthly in the interest of medical missionary training and labor throughout the world. Itlediiiffoii, town of North Transvaal, East South Africa, north of Mphome, south of the Limpopo River. Mission station of the Berlin Evangelical Lutheran Society; 1 missionary, 10 native helpers, 5 out-stations, 76 church-mem bers, of whom 52 are communicants, 31 scholars. MEDINGEN 58 MELANESIAN The station was founded in 1881, and in 1884 the preacher and his help* r were murdered. At present, however, the station is flourishing. meerut (Miral), a city of the Northwest Provinces, India, halfway between the (ianges and Jumna rivers. Climate variable, subject to extremes. Population, 81,000, Hindus, Moslems. Jains, Christians. Language, Urdu, Hindi. .Mission station C. M. S. : 1 missionary, 2 female missionaries, 10 native helpers, 5 out- stations, 372 adherents, 3 churches, 186 com municants, 5 schools, 400 scholars. Benjamin t lark, b. Bethlehem, Conn., U. S. A., August 9th, 1789; graduated 1809; was converted in college and joined the college church. After graduation he taught school at Bedford, N. Y., and spent two years and a half at Andover Theological Seminary. While there he was a member of the select band that was formed for inquiry and prayer in refer ence to their personal duty to engage in mission work among the heathen, and determined to de vote himself to a missionary life. He was or dained June 21st, 1815, and sailed October 23d following as one of the original founders of the American Board s mission in Jaffna, Ceylon. There he labored forty years. In 1840, after an absence of twenty-five years, he visited the United States, and sailed again from Boston October 17th, 1841, to resume his mission labors. Failure of health in 1858 compelled him to re linquish the mission work and return again to America. He died in New York City, May 12tb, 1862, aged sixty-three. He possessed a kind, conciliatory spirit, excellent judgment, and was highly esteemed by the natives, as well as by his missionary associates. Mciktila, a city of Burma, recently occu pied as a station of the American Baptist Mission ary Union. Has 1 missionary and wife. Heisci, a town of Japan, near Tokyo. Station of the United Church of Japan ; 1 preacher, 176 church-members. jVIegiiaiiapurani, a town of Madras, India. Centre of a church council of the C.M.S. ; 63 churches, 20 native pastors, 4,004 communi cants, 3,400 scholars. Melanesia, the name given to that part of Australasia which lies south of the equator, in cluding New Guinea, New Ireland, Solomon Islands, the New Hebrides, New Caledonia, the Louisiade group, and many small groups of islands. The inhabitants of Melanesia have more of the negro characteristics, as distinguished from the more typical Malay races of Micro- esia. (See special articles.) Mission. Headquarters, Norfolk Island, Melanesia. The diocese of the first Anglican bishop of New Zealand extended over 84 of latitude and 20 of longitude, and thus embraced a large number of the islands of the South Pacific; and Bishop Selwyn, occupied as he was with the du ies of his colonial diocese so extensive that it has since been divided into six at once en deavored to carry out a suggestion made to him upon the occasion of his consecration as bishop of New Zealand in 1841 by Archbishop Howley viz., that he should establish an Island Mission apart from that of New Zealand. He made many voyages along the coast of New Zea land, and became quite as expert in managing small craft at sea as the Cambridge bout in his university days, but was not able to visit any of the heathen islands of the South Seas until 1847, when lie set siil in II. M S. " Dido" on a voyage of inspection, which resulted, two years later, in a second voyage in m< own small schooner, the " Undine," of twenty-oi.e tons. Ten days after leaving Auckland he reached Aneityum, 1,000 miles to ihe north, the mo-t southerly island of the New Hebrides, wh.-iv he met Captain (now Admiral) Erskine of II. M. S. " Havannah," in \\hose company he proposed to make his trial voyage, the object of which was to get young lads from the New- Hebrides, the Loyalty islands, and New Cale donia, to take back with him to Auckland, where they would be instructed in reading, writ ing, and the elementary truths of the Scriptures. The vessels proceeded on their way through the various groups of islands, the Bishop developing a wonderful art in gaining the confidence of the savage people. Each of the many islands has a language of its own, but he picked up a few words in each, and carefully noted down the names of the chiefs whom he met on one voyage, and as carefully inquired for them when he next visited their island. Human nature being the same all the world over, these chiefs liked to be remembered by name, and in this way, and by his great tact and never-failing kindness, Bishop Selwyn gained the affections even of the cannibals of the South Seas. From year to year, as his acquaintance with the seas and the people increased, and as he obtained a larger vessel, he extended his voyages towards the north, and most of the islands between New Zealand and the Santa Cruz group were visited; all of them, with the exception of the Loyalty Islands and the southern portion of the New Hebrides group, being without European missionaries or even native teachers. With a courage and enterprise never surpassed, and with i:eal and wisdom equal to his peculiar trials and difficulties, the bishop pioneered the way for those who were to follow. Few men have braved so many dangers, with less means of defence, in the ser vice of Christ. In his first voyages he had no charts, and for a long time had to rely upon his own drawings and some old Spanish and Rus sian charts. He had to command his vessel, take observations, calculate distances, pull a rope, and manage people on board speaking perhaps ten languages. The natives who came on board sometimes brought their wives with them, and the bishop made dresses for the wo men, and when they were sick, " he even washed their babies." Thus was the Melancsian Mission founded, and at a meeting of the bishops of Australasia held in Sydney in 1850 it was adopted by them as the mission work of their churches. By contributions from Australia, the " Bor der Maid," a schooner of 100 tons, was fur nished for the mission; and in 1851 Dr. Tyrrell, the Bishop of Newcastle, New South Walts, who had been Bishop Selwyn s comrade in the Cambridge University boat, accompanied him on a voyage. At Mallicollo, one of the largest of the New Hebrides, where very little inter course could have been held with while men, since the natives did not know the words " to bacco" and " missionary," usually the first two English words known in the South Seas, Bishop Selwyu and his men had a narrow es :"/ .: ADMIRALTY IS. ^o -" V? " o ; o 11 ^ J- 30 1 ?0 U n ^ LAMIRAQ MICRONESIA AND 1 o FOLGER 1. MELANESIA SCALE OF MILES I ty BRC 8T. BARTHOLOMEW .. /7 CORNWALLIS |S. ..- -/ ESCHOLTZ IS. .. : WN. RANGE . . ;.. ." ., y Q SCHANZ IS. :.-;.. "Y LEGIEP,IS. 50 100 200 400 Missionary Stations appear in this typ /V o ,BIGAR IS. O IUTTON IS. <. 1 NEW YEAR IS. - iOO e: 2 3 ""WJQVIDENC S. :. ^^"^ ..S.AUGUSTIN t ^\fvVIN IS *" APHAEL 0Ponape Mok i l .ukaiior NGARIK .S 1 11 1 < / LYDIA IS. - -V* ^ \- ^V O oct^ v V * \> : S ";, ^ KYLI . Plualap , . Kaiuerlk I. . < .- / <4 BOST % ROMANZOFF IS. O V..KAVEN IS. $, O ^i\ "KNOX l. ON 1. : 4 "MONTEVERDE IS. / " "-... ^ <,P TT Ja - / oButaritarl \.-^<f N GILBERT "f 5 / EQUATOR ATLANTIC 1. ;,COOK i. Jlalua^ | S LA N DS \ \ KURIA l.; n <J)Apemama I. <> ;c ,.. )>\BOUGAINVILLE 1. \ \ V4>. .CVCHOISEUL 1. < o \/^r *.c^ *" 1 __ol_t PLEASANT l.o OCEAN 1. El\r A <-, KENNEDY 1. ; . S. : "^ALATA \ STA. CRUZ 1 33. V O IU IIWII TR : P ELIN i.* IS.. TayltuaJ.*.. Moinratl o } FRANCIS 1. . ; ROTCH l. O pO ioa / o . Tt T" . NAMELESS >: ... /V Tnuiiina . A ,; oI . ar l ST.^UGUSTINE 1. o Mutao 1. HUDSON l. oNul E LLI C E ..>ltup -(3 Sukufetul.* OEI IS. \ n LICE 1. \ \ nliiiNi l.ic I. 6 7 8 s\ jy ROSSEL 1. \ QV) RENNE ^\auro; ,_ ^ST A .CRUZI. / -.. SOPHIA \.. ;HFRRY i. ^f~ NDEPEMDENCE 1. :..""" TUCOPIA y Abuba Is. " -. Jiuta 1^ + "^CHARLOTTE BK. PANDORA R. + "^ OTUMAH - ,. BL G/V / .\ 5 IS. 9 # ^4 # A AVON 1. J ^ ft Kfate 1-ebert l. o ^ \ ^ ""\j l.MHH ..." "... \ /FIJI \.S. ^j? " -" S * J ERROI, ; , KANTAVU^^ . \lakcmba 10 .: > ew Caledonla^^L." ^" ^ji,,,-,- i. (Fr.) <^\j y( >. * Aneltjuinl. FEARN 1. - 11 _[^ * v 8TRU from 10 Greenwich 1" 18 1 G H 1 J K L M MELANESIAN MISSION 59 MELANESIAN MISSION cape. Leaving the Bishop of Newcastle on the "Border Maid," the Bishop of New Zealand landed, as he almost always did when near any island, and walked about, making special ac quaintance with a very pleasing elderly man and his son, a tine intelligent lad. Finding a well of good water, the bishop returned the next morning with a party, to replenish his water-casks. The work was fraught with some danger, and, had it not been for the extraordi nary presence of mind, which never seemed to be absent from the Bishop of New Zealand, the men might never have returned to the boat. The people were bent on mischief, but the bishop kept his eye on the chief, told his men to go on with the water, and thus got all in safety to the boats, greatly to the relief of the Bishop of Newcastle, who had been watching the state of 11 Hairs with his glass. The canoes, which had in the meantime surrounded the ship, when the bishop s party arrived were got away, and no harm was done. In 1855 the Rev. John Coleridge Pattesou, M.A., joined the mission at his own charges, was trained by Dr. Selwyn to take complete charge of it, and in 1861 was consecrated Bishop of Melanesia. Carrying on the work as the Bishop of New Zealand had planned it, Bishop Patteson collected bands of young men, who were trained first at Auckland and afterwards at Norfolk Island (to which the headquarters of the mission were removed in 1867). Bishop Pattesou was joined by Rev. R. H. Codrington, M.A., of Wadham College, Oxford, who also labored gratuitously, and together they trained young men to be missionaries to their fellow- countrymen. The chief sphere of Bishop Patteson s labors was in the Northern New Hebrides, the Banks, and Solomon groups. Between the latter are the Santa Cruz and Swallow Isles, where he eagerly sought open ings; and it was at Nakapu in the Swallow group that he, with Rev. J. Atkin and a native teacher, was murdered in 1871. But the work was carried on. Dr. Codrington, while declin ing the bishopric, continued the mission, which now owes more than can be said to his labors in every field of the work, but especially to his management of the school at Norfolk Island, and to his unwearied researches into the philol ogy of the island languages and his application of them to the practical work of translations. In 1873 Rev. J. R. Selwyn, M.A., a son of the pioneer bishop, and Rev. John Still volunteered for the work, and the former was, in 1877, con secrated Bishop of Melanesia. He had been a crack oarsman at Cambridge, and has proved a fine oceanic missionary. The present field of the Melanesian Mission embraces groups of islands from the northern part of the New Hebrides to the Solomon Islands, and extends from 17 to 7 south latitude and from 168 to 158 east, longi tude. In the Banks group the mission has won its greatest success, but it is pushing on to the Santa Cruz Islands, and has obtained a good footing on Nakapu, where Bishop Pattesou per ished. Mode of Working. From the earliest days of the mission the Bishop of New Zealand hoped to work these islands by means of native teachers and a native ministry. To use his own phrase, " The white corks were only to float the black net." To carry out this purpose, the isl- lands are divided into districts, each headed by a white clergyman or member of the staff, and from these districts boys are brought every year to Norfolk Island, where they are traiueu to be teachers of their own people. The mis sion estate ou this island comprises 1,000 acres, for which 2,000 were paid by the Government, and contains several blocks of buildings for the bishop, clergy, and scholars, chapel, schools, and workshops. Towards the cost of these Bishop Patteson contributed 1,000, and Miss Youge, the authoress, gave the profits of " Daisy Chain," and other sums amounting to 1,000. Farm work and mechanical operations are carried on, whereby the island youths and their wives (for many are married) are instructed and civilized. Lessons, in an almost endless variety of dialects and languages, alternate with work, and religious exercises are daily observed. As opportunity offers, these teachers are placed at stations in their own homes, or, as is often the case, on neighboring islands. Here they are superintended by the white clergymen, and the bishop makes a tour of inspection and examina tion every year. The young men are not al lowed to become ministers, or even church- members, until after long trial. The school is considered the great work of the mission, and it is sought to form the characters of the boys by close and personal instruction. Each mem ber of the European staff has a separate house, and the boys are lodged with them, and are en couraged to be friendly and to speak openly with their teachers. The students number about 200, and to feed and clothe them is no slight undertaking. Sweet potatoes and maize and very much of the meat, which form the staple food, are produced on the place, and their production is looked upon as a large part of the training of the Melauesians, but even under favorable circumstances of weather and crops, large quantities of biscuit, rice, and sugar have to be imported, and, as has recently been the case, when the crops fail through drought, the expense of importing makes heavy demands upon the mission funds. The Melanesian party breaks up in April, when the island voyages begin, and is not made up again til they are over, in November. These winter voyages are the most arduous part of the work connected with the mission, and are prosecuted under circumstances of con tinual hardship and danger over seven months of the year and 18,000 miles of sea; but without them and the mission vessel, the "Southern Cross," the mission, which has now 83 stations and schools on the islands, could not be main tained. The income of the mission, about 6,500, is derived from subscriptions from England, Aus tralia and New Zealand, and from an endow ment fund, a large portion of which was be queathed by Bishop Patteson, and which pro duces about 1,500 a year. In New Zealand the mission is adopted as a work of the church, and collections are made for it in every parish. In Australia the help is less definite, and comes largely from Sunday-schools, which support scholars at the mission. Mission Fields. The New Hebrides. Many islands in the New Hebrides group were visited by the Bishop of New Zealand on his first voyage, and a few natives were induced to return with him to Auckland. Afterwards he and Bishop Patte- MELANESIAN MISSION 60 MELANESIAN MISSION sou repeatedly stopped atone and another island on their annual voyages in the " Southern Cross," and the Presbyterian missionaries on Aneityum, Futuua, Eromanga, and other isl ands of tin; group were many times cheered nnd helped by their visits, and the great interest which they always manifested in their mission. Many young men were trained at Auckland in the early days, and later at Norfolk Island, and returned to be teachers on their own or neighboring islands, and live or six languages were reduced to writing by Bishop Patteson; but gradually as the Presbyterian Mission in creased in strength and enlarged its borders, the Melauesian Mission confined its labors in this group to the most northern islands, while extending its efforts towards Santa Cruz and the Solomon Islands. Its present stations in the New Hebrides are on Maewo, Opa, and Arahga. 1. Maewo, or Aurora, situated between 168 3 and 168 3 15 east longitude, and 14 51 and 15 21 south latitude: is about 30 miles long from north to south, and 7 miles broad. It is mountainous and richly wooded, and there are some picturesque waterfalls in the mountain streams. It was discovered by Bougainville in 1768, and in 1774 Captain Cook visited it. Bishop Pattesou, after the visit to Leper s Isle (q.v.). went ashore here, and his men filled up their water-tanks at a beautiful waterfall. A few young men were obtained on this occasion, and subsequently for the institution at New Zealand and Norfolk Island, who were regu larly returned to their friends; thus friendly re lations were established, and the vessel called from year to year. When upon his last cruise in 1871 the bishop landed in two places. In the end of the same year H. M. S. "Rosario " sailed near the island, and the commander sent off a boat, under charge ot the paymaster, for the purpose of obtaining fresh provisions. The paymaster, while offering beads to a native in ex change for cocoauuts, was treacherously struck from behind with a club, and apparently killed. The commander, seeing the occurrence from the ship, ordered a shell to be fired, and a party of seamen and marines lauded for the purpose of punishing the wretches, who, however, made their escape; but four villages were burned and some canoes destroyed. The paymaster ulti mately recovered, and Commander Markham admitted that it was possible that the treachery had been perpetrated in retaliation for some pre vious wrong inflicted on these islanders by his own countrymen. The attack may have been made in requital for the kidnapping of some of their tribe. (Cruise of the " Rosario," p. 200.) At the same end of Aurora, in November, 1874, Captain King, of a Fiji cutter in the labor trade, was clubbed to death. These cases in dicate what sort of inhabitants are on Maewo; yet even here the "Southern Cross" wintered without any danger in 1874; the natives evi dently distinguishing between a mission vessel and other vessels. The visits of the " Southern Cross" have greatly conciliated them; and the young men who had been taken to Norfolk Island and returned, prepared the way for the residence of a missionary during the winter months, and in June, 1878, Bishop Sehvyn re solved to spend some time there. He had a house erected of closely-laced reeds, for which he paid 3 axes, 7 knives, and 14 pipes and to bacco. The little shanty, which he jokingly called his "palace," was only two feet off the ground at the sides, so that he could not stand erect, except when under the ridge-pole. The people were friendly to his residence among them, and the bishop kept up daily service and taught the people, kept school iu the morn ings and evenings, and iu the afternoons visited the villages. The language of the island is akin to that of Mota, which the bishop knew, so that he could generally follow his inter preter (he had two boys with him). He had a school of 25 children at a village near his " palace," and made a tour of all the villages, and was everywhere well received. 2. Opa, or Leper s Isle. This island was also discovered by Bougainville, and was the only one of the New Hebrides upon which he landed. Although apprehensive of an attack, he remained long enough to take possession of the islands in the name of the King of France, and l,o bury underground a plank of oak upon which was an inscription telling what he had done. As he went off, the natives sent after him a shower of arrows and stones, and he retaliated in pow der and shot. His impressions of the people were not favorable. " The islanders," he says, " are of two colors: black and mulatto. Their lips are thick, their hair woolly, and sometimes of a yellowish color. They are short, ugly, ill- proportioued, and most of them iufected with leprosy, a circumstance from which we called the island they inhabit, Isle of Lepers." He saw few huts, but many people. Captain Cook, in 1774, was visited by two canoes from the island, but they did not remain long. From his ship he saw many beautiful cascades pour ing down from the mountains, which are about 3,000 feet high. The island is about 15 miles long and is 8 miles from Aurora. Bishop Patteson had a much higher opinion of the island and islanders than had Bougain ville. "This magnificent island," he wrote, " is inhabited by a singularly fine race of peo ple. Never was a place more completely mis named." Many times he praised its beautiful scenery and interesting people, and regretted much that it should have been called the Isle of Lepers. Skin diseases common to the South Sea Islands are there, but not leprosy. Its native name is Opa. Bishop Patteson s first visit here was in 1857. At three different places he landed in his boat, and at a fourth waded ashore to meet the people. Things did not look favorable to him or his cause, but he showed no fear, and soon calmed the alarm of the natives, who were fingering their bows and arrows, from a suspi cion that their food might be the object sought by the visitor. Upon another visit in 1864, he succeeded in getting two boys to go with him to Auckland, but was in very great peril from the club of an enraged man, which was lifted to strike him. He held out a few fish hooks to the man, and at the same moment two of the natives, among whom the bishop was sitting, seized the man l>y the waist. This attempt to kill the bishop was owing to the fact that a young man had been shot dead by a trader two months be fore for stealing a bit of calico. " The wonder was," said the bishop, " not that they wanted to avenge the death of their kinsman, bat that the others should have prevented it. How could they possibly know that I w T as not one of the wicked set? Yet they did discriminate; and here again, always by the merciful providence of God, the plan of going among the people un armed and unsuspiciously has been seen to dis MELANESIAN MISSION 61 MELANESIAN MISSION arm their distrust and to make them regard me as a friend." Some pupils were obtained from the island, and were taken to their home again. The natives live in a very sad way among them selves," the bishop says in the record of .a visit in 1868, " but they know us now in many parts of the island, and a visit to them has become far less anxious work than it once was." In 1869, he writes again, " I have learned enough of the Leper Island tongue to talk with some degree of fluency. ... It fits into its place as a very friendly neighbor of Aurora, and still more Espiritu Santo and Whitsuntide; and all these go along with the Banks Islands." Thus a hope is held out that comparative philology may yet do something to reduce the babel of these island languages into unity. The bishop felt now that if a missionary were resident among the natives of Opa much good might result, and accord ingly, by way of experiment, the Rev. C. Bice was left there for a fortnight in 1871, and was taken up again by the "Southern Cross," and seven boys, who had been for some time under in struction at Norfolk Island, were left. Thus the work began on Opa. Mr. Bice returned several times for a month s stay, and has now for many years been in charge of the mission on the island, where he has his residence during the winter months. Schools and churches have been established, and a wonderful work has been accomplished. The language of Mota, the com mon tongue at Norfolk Island, is now well un derstood, and is likely to become the vernacular. 3. Aragha or Pentecost Island. Bougainville sighted the island of Aragha on Whitsunday (May 22d, 1768), and named it He de Pentecote. He did not land on this island, and little was known of it even after Cook s voyage through the group, until the days of the bishop of New Zealand, who, with Mr. Patteson, visited it in 1857. They rowed to the shore, where they found a most friendly party, sixty in number, with a chief named Mankau at their head, who met them in the water up to his knees and presented the bishop with his bunch of bright colors, a compliment which was acknowledged by a gift of a hatchet, and then the bishop and Mr. Patteson stepped into the water and walked with him to land. The bishop had already acquired a few words of the Ambrym (an island south of Pentecost) language, and made the chief understand that he wanted water for his vessel. A supply was at once furnished, and thus the first visit passed off satisfactorily. The island is 36 miles long and less than 10 miles wide; its elevation is about 2,000 feet, and at some places the cliffs are very steep, but at the extreme north west there is a landing- place called Van Marana. At this point Bishop Patteson frequently called, and acquired the language in use there, printing a vocabulary with many words arranged gram matically and with illustrative sentences. He soon became well known to the natives, and in 1862 sat for two hours alone among a crowd of peo ple, and a young man afterward went with him to spend a year at Auckland. The natives con tinued to be friendly, and occasionally lads went in the schooner to the institute. There is a con siderable population on the island, affording great opportunity for missionary operations, and Bishop Selwyu has followed up the work of his predecessor here as elsewhere. There are now in these three islands of the New Hebrides group several churches, and 12 schools with 23 teachers and over 300 scholars. Solomon Islands. This group of islands, dis covered by Mendana in 1568, and called by him the Solomon Isles, because he supposed them to be the source of King Solomon s "gold, ivorv, apes, peacocks," lies about 200 miles to the northwest of the New Hebrides group. They were first visited by Bishop Selwyn and Mr. Pat teson in 1857, and from that time until his death in 1871 Bishop Patteson put forth every effort to extend to them the blessings of Christianity. Stations and schools are now established upon most of the islands of the group. At Isabel, the most northerly of the Solomon Isles, there are three schools, and Christianity has gained a great hold on the people. Native preachers and teachers in charge here are aided by the presence and advice of the missionaries, when they stop at the islands upon their annual voyages. At Florida, the history of the rise and progress of Christianity may be indicated by a slight sketch of the life and labors of Charles Sapibuana, a native of Gaeta, southeast of Florida. He was a very small boy, perhaps twelve years of age, when Bishop Patteson in 1866 took him to New Zealand. There, at Kohimarama, and after wards at St. Barnabas, Norfolk Island, he re ceived the teaching which bore such abundant fruit; the course of training, broken only by the holiday spent among his own people once in two years, was continued until 1877, when he, with his wife and child, settled at Gaeta, to begin work as a teacher. The ground there was en tirely unbroken, save for such attempts at school work as he and other Gaeta scholars had been able to make during their holidays. Setting himself with quiet and unflinching determination against what was wrong, his power began to be felt, and of course met with bitter and most dangerous opposition, but he passed unhurt through all, though the threats of vengeance and the plans to kill him and de stroy his property might well have daunted a less determined man. It is not strange that his work should soon have begun to tell. In 1878 he gathered the first-fruits of his labors in the bap tism of his brother and his brother s wife, with their two small children. Then several others joined the little party for daily prayers. In the following year a great change took place at Gaeta, the remarkable feature of which was the evident presence of something working in the minds of the people something, the mission aries said, easier to be conscious of than to de scribe. As a result, of it, more than thirty adults were baptized. After three years of hard work Sapibuana went to Norfolk Island for rest and medical treatment, but was com pelled to return home, although his health was far from restored, owing to the troubles brought upon his people by the massacre of II. M. S. "Sandfly s" boat s crew. His influence with Kalekona, the Gaeta chief, was of the greatest as sistance in bringing about the settlement which was finally secured. In 1882 he was ordained deacon in the presence of his people, and from that time until he left Gaeta in 1885, for another much-needed period of rest at Norfolk Island, and to receive his ordination as priest, his work became even more remarkable, and his influence among all, whether Christian or heathen, was greatly felt. Each year saw a large and in creasing number received into the church, while the lives of the people, delivered from the dread of their native superstitions and the fear of treachery, expanded into brighter and MELANESIAN MISSION MELNATTAN happier channels. Loved, respected, and obeyed, Charles Sapibuana was the guiding power among his people; and his death at Nor folk Island in October, 1885, seemed to the mis siotmries an irreparable loss; but his work was taken up by others, and is carried on with good success. Other islands iu the Solomon Isles. upon which many schools and churches have been established, are San Christobal, Uliiwa, and Malanta. Banks Islands, In this group, lying to the north of the New Hebrides, the mission, as has been said, has been most successful. Mota is now a Christian island, under the charge of a native pastor. There are six schools on the island. Moblav and Ha are also under the charge of a native pastor, and under his able and active superintendence Christian work is pro gressing favorably. The schools, well attended and well taught, fairly encircle the islands, so that the people almost everywhere have an op portunity of attending one or other of them within reasonable distance. At a recent con firmation service on Ra the church was too small to hold the congregation, so a place was prepared in the village under the large spread ing banians. Mats were spread for the candi dates (86 in number) in front, whilst the congre gation sat behind. The whole scene was beau tiful in the setting sunlight, and everything tended to make the occasion a bright and happy one. At Vanua Lava five schools are progressing favorably, and at Ureparapara a school under the charge of a teacher from Mota is doing satisfactory work. Many baptisms have taken place on this island. At Santa Maria there are eight schools; many of the natives have been baptized, and there has been a universal demand for teachers. Excellent work of great power and extent has been done by the native deacon in charge. At Merlav earnest work had been begun by a native teacher, but the bishop on his yearly visit in 1886 was met by the sad and dis heartening news of his ill-conduct and the con sequent breaking up of his school; but had the comfort of finding the other and older school, one of the best taught in the group, well at tended, and the scholars earnest and well-be haved under their able and earnest Christian teacher. The little reef island of Rowa, with a population of 29 souls, is under the charge of a native teacher, and the people are well taught, industrious, and well behaved. The little church building recently completed is a great credit to them. Having little or no timber for the purpose, the walls, seats, communion-table, and altar-rails were all made of coral, plastered very smoothly and evenly with lime. The whole is excellently finished, considering that it is entirely native design and work. A great event throughout the Banks group was the recent visit of Mrs. Selwyn, who landed on most of the islands and visited many of the schools. Her presence excited an intense interest, and was productive of much good as well as much pleasure. In 1888 a number of canoes were blown away from the island of Ticopia (northeast of the Banks Islands) in a gale, and three of them found their way to Banks Islands. The occupants were most hospitably received by the people of Mota and Motalava, and were event ually taken home by the bishop in his vessel. Two most friendly visits were paid to the island, and volunteers were readily forthcoming from Motalava to establish a station there; but the people were afraid, saying that if these teachers should come, disease and death would follow. They were afraid also to have any boys go to Norfolk Island; but the bishop thinks there will be little difficulty iu overcoming this natural hesitation, and hopes this year to establish a station on an island to which the path has been so providentially made clear. In the Torres Islands very little progress has been made of late years, but a very good teacher and his wife, natives of Lo, have been estab lished there, and their influence already is being felt. Santa Cruz Islands. For nearly three cen turies the Santa Cruz Islands have borne a tragic relation to European life. Mendaim died near Santa Cruz in 1595. Captain Carteret s expedition in H. M. S. "Swallow" had ex perience of sorrow there in 1797, iu which his masterwas mortally wounded, and his lieutenant, gunner, and 30 men rendered incapable of duty. Several of them died there. The great French navigator, La Perouse, perished with all his company at Vanikora, the southern island of the group, in 1788. D Entrecastreaux, sent to search for La Perouse in 1793, died as he sailed from Santa Cruz to the Solomon Islands. In 1864 Bishop Patteson s boat was attacked, and two of his faithful assistants in the mission, sons of Norfolk Islanders, died from the wounds inflicted by the savage natives. In September, 1871, Bishop Patteson was murdered by the heathen a short distance off in the Swallow group, while his thoughts were full of Santa Cruz and its people. Rev. J. Atkin and a native teacher were also killed, and, lastly, Commodore Goodenough, when on a mission of humanity to the natives of the same islands, died by their hostile arrows. As in the Hawaiian Islands, in Samoa, Fiji, the New Hebrides, and the Banks group, " the blood of the martyrs in the Santa Cruz Archipelago and in the Solomon Islands will also be the seed of the Church, and the Melanesian Mission will reap the harvest." Already sheaves have been gathered, and Bishop Selwyn, in his report for 1888, says that Santa Cruz, although as yet without many Christians, is open and friendly to mission work, and the erection of a cross on the spot where Commodore Goodenough was killed proves how completely the people have accepted the proffer of peace and friendship. In 1888, 17 Santa Cruzians were under instruction at Norfolk Islands. The report of the mission for 1888 (the latest received) shows 766 baptisms, 96 confirmations, 83 stations, 145 teachers, and 2,514 scholars. Mela Scithali, a town in the Tuticorin district, Madras, India. Station of the S. P. G. ; 1 missionary, 7 native workers, 16 out-stations, 197 church-members. Mclkaoii, a district of Cochin, India. Sta tion of the C. M. S. ; 3 churches, 1 native pastor, 541 communicants, 222 scholars. Iflellawf, a town in Lower Egypt. Mission out station of the United Presbyterian Church of America (1872); 2 native workers, 42 church- members, 1 school, 50 scholars. Ifleliiattan, a town in the Ncgapatam dis trict, India. Station of the Wesleyan Methodist Missionary Society (England); 1 missionary, 86 communicants, 570 scholars. MELORANE 63 MENNONITE MISS. SOO. Ifleloraiic, a town in the Transvaal, South Africa. Station of the Herrraansburg Missionary Society. Memikaii, a village west of Oroomiah, Persia, on the border of^Turkey and Persia. At various times missionaries from Oroomiah have been stationed there for work among the moun tain Nestorians, but the work has been chiefly conducted by the native church and pastor. Tlrndi, a mission in West Africa, in the Meudi country, on the coast near Sherbro Island, lying between latitude 7 and 8 north, and longitude 10 and 13 east In 1839 a Spanish slaveship called the " Amistad" was captured by the United States off Long Island. Forty-two Africans were found on the vessel, of which they had taken possession, and they were committed to jail on the charge of murder made by the Span ish captain. Anti-slavery men were aroused in their behalf, a committee was appointed to raise the funds and right the case in the courts, and finally the slaves were declared free by the order of the Supreme Court of the United States in March, 1841. The committee was then em powered to return them to Africa and settle them as a colony, and with the funds in hand to establish a mission among them. The party, consisting of the Africans and two missionaries (one married), landed at Freetown, Sierra Leone, in January, 1842, and soon after a site was occupied near the village of KaMendi, on the Little Boom River. After their depar ture the "Amistad" committee was merged into the Union Missionary Society, which after wards was united with two other kindred so cieties to form the American Missionary Asso ciation. In spite of the war which broke out in 1845 in the Sherbro country and continued several years, the mission prospered, and in 1849 the church, organized in 1845, numbered 40 members. Through the mediation and wise counsels of one of the missionaries the war was finally brought to a close, and peace was once more known in the Mendi country. From that time till 1853 the work prospered, reinforcements of missionaries arrived, and a station was estab lished at Tecongo. Tissana on the Big Boom River, Good Hope on Sherbro Island, and Avery Station in the Bargroo country, were successively opened as mission stations, the latter being in a most healthy location and hav ing an industrial school connected with it. The mortality among the missionaries was so great that Africans or descendants of Africans were thought to be the best for the work, and a body of missionaries sailed in 1877, and an additional party of two Fisk University graduates, with their wives, was sent out in 1878 ; all of these took at once a vigorous part in the work. In 1883 the American Missionary Association withdrew from its work in Africa. The Mendi mission was offered to the A. B. C. F. M., but on their declination it was transferred to the United Brethren in Christ, whose mis sionaries had long been laboring in close prox imity to the mission, and the mission is now in their hands. (For present condition of the work see Shaiugay.) Mendi Version. The Mendi belongs to the Negro group of African languages, and is spoken by the Mendi tribe, near Sierra Leone. The Rev. J. F. Schon, of the Church Missionaiy Society, translated I lie four Gospels, aided by a native of the Mendi country, named Harvey Ritchell. The version, for which the alphabet of Dr. Lepsius has been adopted, was published at the request of the Church Missionary Society by the British and Foreign Bible Society in 1870. In addition to the Gospels, the Bible Society printed in 1871 the Acts of the Apostles, which the Rev. H. Johnson, a native African clergyman, had translated for the Church Mis sionary Society. In 1872 the Epistle to the Romans was added to the already published parts of the New Testament. The four Gospels were on exhibition at Calcutta. Meiidoza, South America, capital of Men- doza, a southwestern province of Argentine Republic, surrounded by several canals, one of which traverses the town, and the banks of all of which are fringed with poplars. Every available spot of land in the vicinity is highly cultivated. Population, 8,124. Mission circuit of the Methodist Episcopal Church (North) ; 1 ordained preacher, 1 unordained preacher, 81 church-members. HEemioiiitc Missionary Society (De doopsgeziude Vereeniging). De doopsgezinde Vereenigingtot bevorderung van Evangeliever- breiding, or, as it is generally called, The Mennouite Missionary Society, was founded in Amsterdam in 1840 and works, according to its last annual report, March 31st, 1889, in the Dutch colonies in the East Indies, maintaining one station at Pakanten, Sumatra, and one at Mergaredja, Java. The coast-lands of Sumatra, mostly low, swampy, hot, but extremely fertile, are in habited by Mohammedans who, as shown by a number of temples now falling into ruins, have been converted from Buddhism. On the pla teaus in the interior heathen savages are found who were not wholly subdued by the Hollanders until 1878. The Rhenish Missionary Society has a great number of flourishing stations both among the Mohammedans and among the heathen. The Mennonite station, Pakanten or Huta Bargot, situated at the head of the Batany Gadis River, was founded in 1871, and has gathered a congregation of about 200 Chris tians, principally from among the Moham medans. An out-station will probably very soon be established in the vicinity of Pakanten. Java, "the pearl in the crown of Holland," was heathen throughout when, in 1594, the Dutch expelled the Portuguese and built Ba- tavia. Now it is Mohammedan throughout, in spite of the exertions of the Christian mission aries. The population consists of 13,000,000 Javanese, into whose language the Bible was translated by Guericke in 1856; 8,000,000 Sun- danese,into whose language the New Testament was translated in 1878;" 3, 000, 000 Madureses and Malayans, 207,000 Chinese, and 33,700 Europeans. Most of these people are lively and alert, and the country they inhabit is one of the most luxuriant spots on the globe. But the constitution tinder which they live makes progress an impossibility. According to this constitution the Dutch Government is the sole proprietor of the soil. It gives to each native, when he comes of age and can marry, a rice- field or a coffee-garden, for which he as tenant must pay a certain rent or he will be sent to the MENNONITE MISS. SOC. 64 MERSINU galleys. What surplus lie raises above the reut is his, but he is not allowed to sell his B-oducts to anybody but the agents of the utch Government, and the price which they give is fixed in Amsterdam. In a good year the Dutch Government draws a revenue of about 50,000,000 fl. from Java, for which the Hollanders have built their railroads. In a bad year the natives are left to die like fish in a dried-up stream. This system, which is nothing but a clumsily masked slavery, explains with sufficient plainness why the natives have sought refuge in a stagnant Mohammedan fatalism, though Christianity was offered them. In this teeming population of about 25,000,- 000 people there "are at present 23 Christian mis sionaries at work under the direction of 1 German and 8 Dutch societies, and it is esti mated that they have made about 10,000 con verts among the natives. The Meunouite station at Mergaredja has 99 members and 5 out-stations : Teyalamba with 64 members, Kedung-pendjaliu with 147, Bondo with 46. Bangutawa with 30, and Japara with 2 in all 388 members. The New Testament, translated by the missionary Jansz, has already been printed, and a translation of the Old Testament is in preparation. Mciiiioiiitcs, Foreign Missionary Society of. Headquarters, Milford Square, Penn., U. S. A. The mission work carried on by the Mennonite General Conference of North America is solely amongst the Cheyenne and Arapahoe Indians in Indian Territory. The work was begun during the summer of 1880 by S. S. Henry, sent out under the auspices of the Meuuonite Mission Board, elected by the General Conference. A mis sion station was first established near the Cheyenne and Arapahoe agency at Darling ton, I. T. A mission-house was built and an industrial boarding-school for young Indians established. In February, 1882, this mission- house was destroyed by fire and a larger and more substantial dwelling erected in its place. A year or two later another station was opened, about 55 miles northwest of the first, at Cantonment, I. T. Here also a school was started similar to the one in Darlington. Both have been carried on since and are well filled with pupils. Besides these two stations another is to be established near the Washita River about 60 miles southwest of Darlington, where a day- school is to be opened in connection with other mission work. In addition to the schools in In dian Territory, the Board maintains a govern ment contract school for Indians at Halstead, Kansas. Besides the missionaries and their wives there are a number of male and female helpers, among whom are several natives. One great drawback to the work is the sickly condition of the Indians, many of the most promising of the young men being called away by death when about to enter upon careers of usefulness. There are 3 Sabbath-schools with a total attend ance of 125, and 2 places for stated preaching, though as yet no churches have been organized. Mercara (Merkara), a town of Coorg, In dia, 67 miles west of Seringapatam. 72 miles northeast from Kannanore, 155 miles south west of Bangalore. A pleasant town, com paratively well built and well kept. Climate cool, damp, healthy. Population, 6,227, Hin dus, Moslems, Christians, etc. Mission station Basle Missionary Society; 2 missionaries and wives, 4 other helpers, 58 communicants, 1 out-station, 2 schools, 55 scholars. Merjjaredja, a town of Java, East Indies. Mission station of the Mennonite Missionary Society (Holland); has 99 church-members anil 5 out-stations with 388 church-members. Meriam, William B., b. Princeton, Mass., U. S. A., September 15th, 1830; gradu ated at Harvard University 1855; Audover Theological Seminary 1858; ordained November 2!)th of that year; sailed as a missionary of the A. B. C. F. M. January 17th, 1859, for Turkey, reaching Smyrna February 22d, Adrianople April 2 ^d. After spending a few months at the latter place in studying Turkish, he went with Mr. Clark to the new station of Philip- popolis, where he remained till his death. Re turning from Constantinople with his wife he was met by five mounted brigands, and as he was alighting from his horse he fell, pierced by two balls in his right side. His death was al most instantaneous. Mrs. Meriam proceeded with the body to Philippopolis, where the fu neral took place July 5th, 1862. Then fol lowed a long and tedious struggle to bring the murderers to justice. Every conceivable ex cuse for delay was brought forward by the Turkish Government, but at last a conviction was secured, and the men were executed. This was a matter of special moment, as it was one of the few instances where Moslems have suffered the death penalty for the murder of a Christian, and the prompt, energetic action of the American Legation, supported by the Eng lish Consul, undoubtedly did much to insure the safety of Americans in travelling through the country. The universal esteem in which Mr. Meriam was held by ail who knew him made his loss widely felt, and attracted the notice of miny to the action of the govern ment. Merrick, James layman, b. at Mun- son, Mass.. U. S. A.; graduated at Amherst College 1830, and the Theological Seminary, Columbia, S. C., 1833; ordained as a missionary to Persia 1834, and arrived at Tabriz 1835. After laboring among the Mohammedans for two years he joined the Nestorian Mission at Oroomiah. He returned to America in 1845, and became pastor of the Congregational Church at Amherst, where he died in 1866. He was well versed in Persian, Arabic, Hebrew, Turkish, Greek, Latin, and French. He was interested in the Persian language and litera ture, and bequeathed his property for the for mation of four Persian scholarships in Amherst College and Columbia Seminar} . He published "Life and Religion of Mohammed," translated from the Persian; "Keith s Evidences of Prophecy, " translated into Persian ; " A Friend ly Treatise on the Christian Religion," and a full work on Astronomy, left in manuscript and translated into Persian. Mersine, a city on the southern coast of Asia Minor, about 30 miles from Tarsus. Originally a mere landing-place for steamers to receive the merchandise brought by caravans from Southern Asia Minor, it has become a port of considerable importance. It lies very low, and is very malarious, so that the better class MERSINE 65 METHOD. CHURCH, CANADA of the inhabitants reside in villages on the slope of the mountains a few miles distant, at least through the hot summer mouths. The population includes representatives of every race on the border of the Mediterranean. The greater part, however, are of the Nusairyeh sect, and speak the Arabic language. Mission work was commenced by the A. B. C. F. M. missionaries at Adana, and a small congregation was gathered. Later the Re- formed^Presbyterian or Covenanter Church of America transferred the Rev. David Metheuy, M.D., to this place from Latakiyeh, and he commenced work among the Nusairyeh. Flourishing schools have been started, and the work is progressing, although the mission aries have been compelled to remove their resi dence to Tarsus and Adana on account of the prevalence of fever. Mesopotamia, originally the country " between the rivers," i.e., the Tigris and the Euphrates. It is not now a political division, and the term is used differently by different writers, but in general it may be said to include the whole plain of the valley of the Tigris from Mardin in the north to Bagdad or even Bassora on the south, and from the Euphrates on the west to the Zagros Mountains of the Persian border on the east. It comprises the cities of Mardin, Jezireh, Mosul (Nineveh), Suleimaniyeh, and Bagdad. The land is extraordinarily fertile, and even now if properly cultivated would yield a wonderful increase. The population are chiefly Arabs and Christians of the Jacobite and Chal- dsean sects. The Koords live mostly on the mountains, and come into the plains for their winter pasturage. Mission work is carried on by the A. B. C. F. M. (see Eastern Turkey and Assyria missions of that Board), with stations at Mardin and Mosul. The Presbyterian Board (North) is enlarging its work among the Syriac Nestorians, found in large numbers near Mosul and extending up the valleys of Koordistan. The C. M. S. has a missionary at Bagdad. Mctaremba, station of the Wesleyan Methodist Missionary Society in the Galle dis trict, Ceylon; 1 chapel, 1 missionary, 25 com municants, 257 pupils. Methodist Cliurcli in Canada, Mis sionary Society. Headquarters, Toronto, Canada. The Missionary Society of the Meth odist Church was organized 1824. At that time, in addition to work among the white settlers, some efforts were being made to reach the scattered bands of Indians in Ontario with the gospel message, and it was with a view of extending the work that the Society was formed. The income for the first year was less than $150. Nearly 66 years have passed away, and the missionary force of the church now num bers some 596 persons, including missionaries, teachers, interpreters, and native assistants, but not including their wives. The field of operation has extended until it. includes the whole ol the Dominion. Newfoundland, Ber muda, and Japan, while the income has in creased to over $215,000. This includes both Home and Foreign work, and the entire fund is administered by one General Board. Although there is but cue fund and one management, the work itself is divided into several distinct departments. The Home work (called Domestic missions) embraces all the dependent fields of the church among the Eng lish-speaking people throughout the Dominion, in Newfoundland and Bermuda. These fields are 396 in number, with 416 missionaries and 40,376 communicants. The expenditure on the Home work last year was a little over $87,594. This department of missionary effort is con stantly changing, inasmuch as every year some of the Home missions become self-sustaining charges, while on the other hand new fields are being constantly added, especially in the new settlements of the older provinces, in the north west, and British Columbia. The Indian missions are in Ontario, the Northwest, and British Columbia. They are 44 in number, with 43 missionaries, 20 native assistants, 28 teachers, and 12 interpreters, or a total missionary force of 103. The number of communicants is 4,697. There is a large In dustrial Institute at Muncey, Ontario, where about 100 Indian youth of both sexes are edu cated and trained in various industrial pursuits; also a Home for Indian girls at Port Simpson, B. C., and an Orphanage at Morley, N. W. T. There are two Industrial Institutes being or ganized in the Northwest, which it is hoped will be in operation in the near future. The expenditure on the Indian work last year was $48,508. The results of mission w r ork among the Indians have been of the most encouraging kind. Whole tribes have been reclaimed from barbarism and superstition, and many of them walk worthy of their high calling as followers of the Lamb. A significant illustration of the value of these missions is found in the fact that not one member or adherent of the Methodist Church among the Indians, nor, so far as is known, of any Protestant mission, was implicat ed in the revolt that occurred a few years ago. The French missions are entirely in the prov ince of Quebec. They are 6 in number, with 6 missionaries, 4 teachers, and several colpor teurs. Buildings to accommodate 100 pupils of both sexes have been erected at a cost of $40,000 in the suburbs of Montreal, and this Institute bids fair to be a powerful agency for good. The work among the French is pecul iarly trying and difficult, but is not without many encouraging signs. Unquestionably, Quebec is the great problem in Canada s future; but the problem will be solved, if at all, along evangelical rather than political lines. The only Foreign work of the Methodist Church is in Japan. This mission was begun in 1873, when two men were sent to the field. At the present time there are 14 missions, with 51 missionaries, 29 of whom are native assist ants. The expenditure last year on this branch of the work, was over $23,987. Over five years ago a college was established in Tokyo, designed as training-school for a native ministry, and also to afford a good education, under Christian auspices, to young men who might be disposed to avail themselves of its advantages. So popular did this school be come during the first year, the building had to be enlarged, and the latest reports show about 200 young men on the register, and the work of the school limited only by the extent of the buildings and the number of teachers on the staff. The Woman s Missionary Society of the Methodist Church is also doing good work in Japan. They have an excellent ladies school in Tokyo, which is patronized to the full capac METHOD. CHURCH, CANADA METH. EPIS. CHURCH (NORTH) ity of the buildings and staff. They have also charge of two schools supported by the natives, one at Kofu, and the other at Shidzuoka. These schools are not only valuable as an educational force, but are centres of growing evangelistic power. A few years ago the church had a providen tial call to begin work among the Chinese of British Columbia. There are now 3 missions, 2 missionaries, and 6 teachers. There are 76 communicants. Commodious buildings have been erected in Vancouver, and a site in Victoria secured, on which buildings are being erected. Methods in raising and disbursing funds. In this, as in other matters, the Society proceeds upon the connexional principle. It is not left to the voluntary action of individual congrega tions to raise or expend money for missionary purposes, but in every congregation collections and subscriptions are taken once a year for the missionary work of the church. The usual custom is for missionary sermons to be preached and a public meeting held at which information from the Annual Report is presented, and the claims of the mission urged upon the people. The sympathy and co-operation of the young people are also utilized, and from this source alone nearly $28,000 came into the treasury last year. The amounts collected are for warded from time to time to the General Trea surer, and payments are made in accordance with the amounts fixed by the General Mission ary Board. In regard to disbursements, there is a General Board of Missions representing the whole church, which meets annually in the mouth of October. They have before them tabulated reports from every district in the connexion, giving the name of each mission, the amount which it is proposed to pay to the missionary, the amount which the mission is able to raise for this purpose, and the grant recommended from the fund by the district meeting. These reports are carefully scrutinized by the Mis sionary Board, and grants are then made on the basis of the preceding year s income. It may be safely said that the missionary cause has a stronger hold upon the sympathy and liberality of the Methodist Church than any other interest. Conviction is growing that missions are not a side issue, but the main question, and that blessings upon the home churches may be expected just in proportion as they are faithful to the Master s command to preach His gospel "to every creature." The signs of the times all indicate the approach of a great missionary revival, and a speedy and large increase in missionary givings, as well as a large extension of the missionary field, are confidently anticipated. Ittetliodist Episcopal < hni < h (\~ortli), U. S. A. Missionary Society. Headquarters, 150 Fifth Avenue, New York, "X. V , U.S.A. As in so many cases, the impulse for the formation of this Society came from an incident of church work. A drunken negro (John Stewart) in the town of Marietta, O., on his way to the river to drown himself, was ar rested by the voice of .Marcus Lindsey, a noted Methodist preacher of his day. The sermon resulted in his conversion. A n impulse who will say it was not the same that sent Paul to Macedonia? moved him to bear his message among the savage tribes of the Northwest. He readied the Wyandotte Agency. His simple story touched the heart of the agent, and his preaching resulted in the conversion of several chiefs and a number of the people. This work, demonstrating the gospel to be the power of God unto salvation of those savage tribes, stirred the entire church, and was among the leading agencies which led to the organization of the Missionary Society. Nathan Bangs, Joshua Soule, and other leaders of the Methodist churches in the city of New York, after earnest counsel and prayer, decided that the time had come when American Methodism should join in the organized missionary movements for the con version of the human race. The \Vc-~h y:m> of England had organized a society. The Baptisis and Congregatioualists of this country had en tered the mission field, and like responsibilities rested on the Methodist Episcopal Church. At a meeting of the preachers of the Method ist Episcopal Church in New York City, held in 1818, the Rev. Laban Clark proposed the organ ization of a Bible and Missionary Society iu the church of which they were members. The sub ject having been fully discussed, the formation of such a society was resolved upon, and Messrs. Clark, Nathan Bangs, and Freeborn Garrettson were appointed a committee to draft a consti tution, which was approved by the Preachers Meeting, and subsequently submitted to a pub lic meeting of members of the church and friends of the missionary cause convened by the Preachers Meeting,and held in the Forsyth-street Church, on the evening of April 5th, 1819. The constitution was adopted, and " The Missionary Society of the Methodist Episcopal Church " was organized, with Bishop McKendree as its first president, Rev. Thomas Mason as secretary, and Rev. Joshua Soule, treasurer. The objects of the Society are charitable and religious; it is designed "to diffuse more gener ally the blessings of education and Christianity, and to promote and support missionary schools and Christian missions throughout the United States and Territories, and also in foreign coun tries, under such rules and regulations as the General Conference of the Methodist Episcopal Church may from time to time prescribe." Until 1844 the Society represented all the churches of the denomination. In that year, however, a division was made, and the Method ist Episcopal Church (South) was formed, and established its own Missionary Society. Constitution inl Or</(t nizntion. The Missionary Societ} of the Methodist Episcopal Church (North) is really the church itself act ing through its various forms of organization. These will require special definition. First, the General Conference is composed of delegates from the different annual conferences. These delegates are ministerial and lay. The minis terial delegates consist (1890) of one delegate for every 45 members of each annual confer ence; the lay delegates of two laymen for each annual conference, except that when a confer ence has but one ministerial delegate, it shall be entitled to no more than one lay delegate. Sec ond, the annual conferences are composed of not less than twenty effective members, that is, of ministers iu a certain territorial district. Of these there are now (1890) one hundred and eleven. The General Conference for the prosecution of its missionary work appoints two bodies, one METH. EPIS. CHURCH (NORTH) 67 METH. EPIS. CHURCH (NORTH) a Board of Managers, and the other a General Missionary Committee. The Missionary Committee is composed of the bishops, as ex - otiicio members, one rep resentative from each of fourteen districts, and the secretaries and treasurers ;. also fourteen members of the Board of Managers. The Board of Managers is composed of the bishops as ex-officio members, thirty-two lay men, and thirty-two travelling ministers of the church elected by the General Conference. The General Conference meets once in four years; the General Missionary Committee once every year, and the Board of Managers monthly, or oftener, as may be required. Originally the Missionary Society was com posed of members who had contributed a cer tain sum, not less than $20 at one time, to the funds of the Society, and who had the right of voting at the annual meetings. When the char ter was changed, and the General Conference assumed the supervision of the missionary work, the system was continued of acknowledging as members, honorary managers and patrons, those who contributed not less than $20 to $150, or $500, respectively, at one time. This mem bership is practically merely honorary, though honorary managers and patrons have the right of attending the meetings of the Board of Man agers, but do not vote. The Gene:al Missionary Committee deter mines what fields shall be occupied as foreign missions, the number of persons to be em ployed in them, and the amount necessary for their support ; it also determines the amount which each bishop shall draw for the domestic missions of the conference over which he shall preside. The appropria tion of money rests entirely with the Gen eral Missionary Committee, except that the Board of Managers may provide for any unfore seen emergency that may arise in any of the missions, and meet any demands to an* amount not exceeding $25,000. Wherever a foreign mission is organized into a conference, they re ceive the notice of appropriations directly from the General Missionary Committee. Wherever missions are not thus organized as a conference, they receive their information of appropriations through the Board of Managers. For those missions that are organized as a conference the Board of Managers acts simply as the executive body of the Missionary Committee. All funds, however, for all missions pass through the hands of the Board of Managers, who account to the General Missionary Committee, and they to the General Conference. Each mission, whether it be organized as a conference or not, is divided into districts over which certain ministers are appointed by the bishop as presiding elders, who superintend the work of that district and are in a sense sub- diocesan bishops. Whenever any appropriation is made to a mission, whether it comes directly from the General Missionary Committee to the mission as a conference, or from the Board of Managers to the mission, the bishop calls together the members of the conference in annual meeting, and the amount of money appropriated by the General Committee or the Board of Managers is apportioned among the different stations or de partments of missionary work. The bishop has the right of veto over the decision of the annual conference. Development of Foreign Work. 1. Africa. In March, 1819, President Monroe ap proved an act of Congress by which all Africans recaptured from slavers should be restored to the coast of Africa and committed to the care of agents of the government of the United States. The depot of the United States for this purpose determined also the selection of the same section by the Colonization Society, and that, in turn, determined the location of the first Metliodist mission at Sherbro, Liberia, in 1820. The utter untitness of Sherbro became apparent in a few days, in the general prostration by fever and the speedy death of numbers, includ ing two of the agents. The fragment of the colony returned disheartened to Sierra Leone. In November, 1821, Dr. Eli Ayres was instruct ed to visit the survivors and proceed down the coast in search of a new location. The party went about 250 miles until they came to a high point of laud called Cape Montserrado. With address and firmness they secured by purchase a valuable tract, including the cape, consisting of 36 miles along the shore with an average breadth of two miles. They paid in exchange goods worth about f 300. On April 28th, 1822, the emigrants passed over and occupied the cape, having, however, to meet and overcome the hostility of the natives, who had repented of their bargain. Mr. Ashmun arrived the fol lowing August and became the instrument of giving form and permanence to Liberian insti tutions. He established a civil polity, pur chased additional land, and in fact founded Monrovia. We now have, as a result, the Re public of Liberia. Melville B. Cox, the first foreign missionary of this Society, arrived at Monrovia, March 7th, 1833. He entered heroically upon his work, but was very soon prostrated (April 12th) by the African fever. On June 26th he made his last record in his journal, and expired July 21st, having uttered these words: "Let a thousand fall before Africa be given up." Re-inforce- meuts arrived on January 1st, 1834, and on the 10th was organized " The Liberia Annual Con ference," which was also constituted a temper ance society. The Rev. John Seys was appointed super intendent, and arrived October 18th, 1834. He was born on the island of Santa Cruz and had lived and labored on fifteen of the West India Islands; he was thus better adapted to the African climate. Under his superintendency the work rapidly advanced, not less than 10,000 pagans having put themselves, during the year, under the care of the colony. The important acquisition of a thoroughly educated physician was enjoyed by the colony in the ar rival (October, 1836) of Dr. S. M. E. Goheen. The selection of Jackstown, Junk, Siuoe. and Boporto, in 1857, as missionary stations indi cates the enterprise of the mission. The little host were pressing far down the coast and into the interior. It had now 15 missionaries, besides Dr. Goheen, and 7 school-teachers, in structing 221 pupils; it had 6 Sabbath-schools with 300 scholars. The next year there were 17 missionaries, 10 teachers, a physician, a mis sionary steward, and a printer; and the church numbered 421 members The mission als_o en tered upon the work of publication, issuing a bi-monthly named " Africa s Luminary." The next year the "Liberia Conference Seminary" was opened, and the superintendent obtained METH. EPIS. CHURCH (NORTH) 68 METH. EPIS. CHURCH (NORTH) permission and aid from the Board to erect a saw-mill and a sugar-mill, there being neither in the colony. In addition to these the " White Plains Manual Labor School " had been success fully instituted to teach agriculture and various kiuds of handicraft to the natives. In 1839 the Heddington station was blessed with a great revival, the first-fruits of a harvest of souls from the natives, among whom was King Tom himself. At this time arose a series of difficulties with the government, and although the mission was completely exonerated from all blame, it was for a long time subject to annoyances from the government and the Colonization Society. Worse than these, however, were the dissen sions between the missionaries themselves, which led to the dismantlement of the mission for a time. Matters were soon adjusted, and the work was taken up with renewed activity. Tours into the interior were undertaken, and new stations were established at various points. Bishop Levi Scott visited Africa in 1853, and met one of the great needs of the work by or daining the preachers in the field. The Liberia Confereuce(January, 1858)elected Francis Burns to the bishopric, and he proceeded promptly to the United States for ordination. He was suc ceeded by Bishop Roberts, after whose death no "missionary bishop" was chosen to succeed him, and Bishops Burns and Roberts are the only colored bishops the church has had. Bishop Haven, arriving at Monrovia Decem ber 16th, 1876,made an extensive tour among the mission stations, greatly encouraging the labor ers and stimulating the work. The General Conference of 1884 placed all the mission work in Africa under Wm. Taylor, who was elected and ordained as "Missionary Bishop for Africa." (See Bishop Taylor s Mis sions.) In 1887-8 there were probationers, 161; full members, 2,641; local preachers, 60; churches, 36 (value, $31,000); Sabbath-schools, 40; officers and teachers, 376; scholars, 2,342; collections, $1,270. 2. South America. The Rev. Fountain E. Pitts, appointed by the bishops (who were recommended by the Board to make the ap pointment which the General Conference had advised), sailed July, 1835, to South America with the view of examining fields for the estab lishment of mission-stations. His report recom mended the establishment of missions at Rio de Janeiro and Buenos Ayres, where the American and English residents had especially encouraged the work. At the latter place he rented and furnished a room, and began preaching to the people. BRAZIL. At Rio de Janeiro Mr. Pitts formed a small society of religious people, with a promise that a pastor should be sent at no dis tant day. Rev. Justin Spaulding, by appoint ment, went to Rio, sailing in March, 1836, and Rev. John Dempster, appointed to Buenos Ayres, sailed in October. There were indications that the grasp of Rome upon Brazil was rapidly loosening. The pope had refused to acknowledge a bishop ordained in Brazil, and the prince regent, in a speech before parliament, more than intimated that they could get on quite well without the pope s approbation. The message proved very pop ular. There was a large English-speaking pop ulation who welcomed the missionaries. The Bible could be distributed, and the American Bible Society and the British and Foreign Bible Society generously supplied Spanish and Portu guese Bibles and Testaments for this purpose, the people eagerly receiving a book which, until recently, had been interdicted. Mr. Spaulding rented and fitted a private room for public worship, and gathered a congregation. In November, 1837, Rev. Daniel P. Kidder and R. M. McMurdy, a local preacher, and wife, as teachers, sailed from Boston. Mr. Kidder en tered upon extensive itinerations, preachiug and scattering Bibles and tracts as he journeyed. In Rio the work grew; a Sunday-school was be gun, and larger accommodations were needed. There were there 1,000 priests, but rarely was prayer or sermon heard in the language of the people. No interest was taken in the advance ment of education, morality, or religion. Not one in five hundred of the natives had seen a Bible. The hostility of the Roman priests was awakened, and the superintendent (Mr. Spauld ing) was subjected to every possible annoyance and hindrance. Journals and pamphlets were issued dealing in vituperation, violent abuse, and perversions of historic truth as against Protestantism and Methodism. But these ef forts were short-lived and served to advertise the mission. The missionaries claimed their rights under the toleration act of the constitu tion. So eager were the people for the Scrip tures that it was at first feared there was a general plan to secure copies to destroy them, but it was found that nearly every copy was appropriately used. Preaching services were held also on decks of vessels for the benefit of the thousands of seamen who frequent the har bor of Rio. Excursions to various points were undertaken, at different times, by Messrs. Spaulding and Kidder, the latter going alone to more distant parts, he being the first Protes tant minister to visit San Paulo. In the interior a liberal padre declared that Catholicism was well-nigh abandoned, and that infidel principles and infidel books had, for the most part, taken its place. Mr. Kidder extended his visits to An- dradas, to Santos, northward to Bahia, Maceio, Pernambuco, Orliuda, Maranham, and Para. Through financial embarrassment the Board abandoned Brazil at the close of 1841, and the field is now occupied by the missions of the Presbyterian Boards and of the Methodist Epis copal Church (South). BUENOS AYRES AND MONTEVIDEO. The first Protestant worship in the city of Buenos Ayres was held by Mr. James Thompson, a Scotchman, at the home of Mr. Dickson, an English gentleman, on Sunday, November 19th, 1820. These private meetings were continued for two years, and the first Sunday school was opened on March 23d, 1821. In October, 1823, Messrs. Brigham and Parvin, who were Presby terians, arrived from the United States. They re-established preaching March, 1824, at the house of Mr. Tate. Mr. Parvin opened a Sun day-school, in which was a class of Spanish children taught by an American named Gilbert. This work excited great interest in the city, but was discontinued in 1836. Just as Mr. Torry was closing his labors (1836) Mr. Pitts arrived in the field, and from the time of his arrival the missionaries of the M. E. Church have been the sole representatives of American Protestantism in this part of South America. The mission was reinforced, and the interest METH. EPIS. CHURCH (NORTH) METH. EPIS. CHURCH (NORTH) rapidly increased until the place of assemblage could not contain the worshippers. The Board appropriated $10,000 for the erection of an edifice, and $1,500 was subscribed in Buenos Ayres. Rev. Wm. H. Norris arrived at Montevideo October 12th, 1839, and found two opposing armies within a few miles of the city, and the garrison fully manned. Not being able to land, Mr. Norris held his first services on a vessel in the harbor. An important step forward was secured when he obtained from the governor a decree authorizing the consuls of England, Sweden, and the United States to erect a tem ple which may serve for the exercise of the worship of their countrymen, as also for the establishment of a public school for the children of the same nations." In October, 1841, the debt of the Society compelled the recall of the missionaries from Montevideo, and the work was retarded in Buenos Ayres by the terrible confu sion, violence, robbery, and slaughter in that city (1840). " During this reign of terror a sepulchral gloom veiled the city." Mission work was resumed in Buenos Ayres in December, 1842, upon the return of Mr. Norris, for whose sup port the people bad pledged $1,000, petitioning for his return. On January 3d, 1843, the new church was dedicated and the Sunday-school reorganized. During the greater part of Mr. Norris s term of service a bloody civil war raged in the country. New laborers continued to strengthen the mission and school work, and during the super- intendency (13 years beginning February, 1856) of Rev. Wm. Goodfellow the city was twice besieged, once visited by yellow-fever, twice decimated by cholera, and once shaken fearfully by a foreign war ; but conversions continued and prosperity increased. In 1860 the work was extended by cottage prayer-meetings and Bible- read ings. John F. Thompson, after years of preparation in the United States, returned, ably equipped for the work in Buenos Ayres and Montevideo, and confronted with great success the errors and superstitions of Romanism and infidelity by de livering lectures on "Evidences of Christianity, Darwinism, the Elements of National Progress, and other themes of world-wide or local inter est." On a notable occasion of a public discus sion between Mr. Thompson and a padre, Man- sueto, presided over by Don Ambrosio Velazio, L.L.D., a prince among jurists, Mr. Thompson appealed to the crowded audience to decide be tween the two (for Father Mansueto had before declared he would accept the people as his judges) ; and when Mr. Thompson said. " I ask all those who think Father Mansueto entitled to the name of conqueror, to rise," not a man stood up. But when he said, " I now ask those who think he is not entitled to that name to rise," apparently every man in the house was instantly on his feet ; and about 200 followed the padre fourteen blocks to his own door, loudly expressing their disapprobation and contempt for the manner in which he had treated Mr. Thompson and conducted the controversy ; for he had publicly caricatured Mr. Thompson when he was ill and absent, and had offered to settle the controversy by a bet. In Rosario (1864) after the visit of Rev. Thomas Carter a church was erected, the English and Spanish citizens contributing $1,800 in gold, and friends in Buenos Ay res giving $1,200 more. So this church was reared without aid from the missionary treasury. An important part of the work here is that which is done in a Protestant educational institution. Rosario is the headquar ters of higher education for the whole province. India. In 1852, $7,500 was appropriated to the work of opening a mission in India. It was not, however, until 1856 that a beginning was actually made. The Rev. Wm. Butler, a native of Ireland, who had for four years before his appointment to the India field been laboring in the United States, arrived in Calcutta on Sep tember 25th, 1856. After most careful investigation and much conference with others more familiar with India, the Northwest seemed to be the most needy and promising field. " Our field," wrote Dr. Butler, is the valley of the Ganges with the adjacent hill range, a tract nearly as large as England, being nearly 450 miles long, with an average breadth of 150 miles, containing more than 18,000,000 people." On his way to Bareilly (a city of 100,000), selected as mission headquarters, Dr. Butler was greatly favored by the American Presbyterian Church at Allahabad giving him as a native interpreter and helper Joel T. Jan vier, whom they had trained and educated, and who subsequently became the first native preacher of the Methodist Episcopal Church in India. A few native converts had been gathered in Bareilly through the zeal of an English chap lain, and religious services were at once begun. Before much could be accomplished the Mutiny" burst upon the country. A fortnight later, May 31st, 1857, the native soldiers in Bareilly mutinied, and attempted to assassi nate their officers and exterminate every for eigner in the city. Dr. Butler and family, with other civilians, and all the women and children connected with the English residents, were sent away to Nairn Tal, in the Himalayas. Scenes of fright and horror followed; yet after ex posure, hunger, racking travel, perils from wild beasts in the jungle, and constant appre hension of sudden death at the bands of assas sins, experiencing on occasion prompt deliver ance through prayer, they arrived in safety at Nairn Tal. Reinforcements for the mission arrived on September 22d, 1857, but were obliged to remain at Calcutta until the rebellion was over. The faithful Joel Janvier and his family were preserved, and found their way to Nairn Tal by way of Mussoree and the mountains. Mr. Josiah Parsons, who had been five years in the country in the employ of the Church Missionary Society, joined (with his wife) the missionaries at Naini Tal, and work was im mediately begun. During the summer of 1858 religious services in both English aud Hindu stani were held ; and a school for boys was opened in the Bazaar, and one for girls in one of the mission houses. In an admirable location a house, with a small tract of land, was purchased, a cliapel begun, the corner-stone of which was laid in October, by Major (now Sir Henry) Ramsay, who has continued a fast friend of the mission through all its history. Mr. Parsons,, who was soon joined by Rev. J. and Mrs. Humphrey removed January, 1859, to Morada- bad, which, early in the season, had been re- occupied by the English. Naini Tal was left in charge of Mr. S. Knowles and an English- brother who had been an English officer and had joined the mission in 1858. METH. EPIS. CHURCH (NORTH) 70 METH. EPIS. CHURCH (NORTH) The missionaries at Moradabad were soon sur prised by ;i deputation from the Mo/habec Sikhs, wlio begged tliem to visit their village, twenty miles away, and explain to their people the nature of the Christian religion. Some of them hail heard American Presbyterian missionaries preach at the great nu l/in on the hanks of the Ganges. I ef ore the mutiny, and had been deeply impressed. This opening Held was promptly occupied. Converts from these Mo/.habee Sikhs have been doing service at the large stations, and are also scattered through the mission as preachers, eatechists, colporteurs, and- teachers; those in their villages support themselves without aid from the missionaries. Up to 1871 eight-tenths of all the Christians in this mission were from these Sikhs. They are living in over 100 villages; their work is divided into eight circuits, each under a pastor, and all under an ordained preacher of the same class as the people. These pastors have an average of 15 villages each and receive a salary of about ten rupees a mouth; the ordained preacher in charge of all getting 35 rupees (about $17) per mouth The rule among the people is to pay toward the support of their pastors as much, at least, as they expended on their own religion before their conversion. Public preaching was begun March 18th, 1859, in the Bazaar at Bareilly by Dr. Hum phrey. On July 24th he baptized the first con vert (Zahur-ul-Huqq), Young men from the Sikhs came to Bareilly, worked for their food, and applied themselves to learning more of the Christian religion, and also to learning to read. The methods of work adapted to India were already indicating themselves. Public preach ing in the streets of towns and cities, and at great gatherings of the people, so common in India, at fairs or melas, seemed most important. It is not unusual to find two millions of people gathered at certain festivals by the sacred Gauges, for purposes of barter, and bathing, and for burning up some portions of the bodies of their deceased friends, to cast their ashes into the river. The missionaries also make tours through the country. There are no isolated houses. Agriculture being carried on co-operatively, the natives live in villages, and are easily accessible at the close of Any, when they can be gathered in the public square, which is left vacant for purposes of assemblage. After preaching, the people are invited to the tent for books and conversation. Many re spond, to whom, in the quiet of the cainp, the missionary gives careful instruction. Oudh. The wretched government of Oudh was swept out of existence by the British au thorities just before the "Mutiny," and the mission entered as a part of the new order of things at a time when Mohammedanism was broken and Christianity was politically trium phant. Much of the property of the mutineers had come into the possession of the British Government by confiscation, and was ready for disposal. In Lucknow, Commissioner Mont gomery (a noble Christian) made over the large grounds and buildings of the "Asfee Kotee" (which had belonged! to the Nawab of Oudh) for the use of the, missionaries. He had the premises thoroughly refitted at the expense of the government, and the mission entered, free of charge, into possession of property which cost about 40,000 rupees. .Missionaries began work in September, 1858; in November Mr. Pierce, Goel and Azim Ali had four preaching services, weekly, in the bazaars of Lucknow, a class-meeting, and two small schools . The soldiers were also included in their work. July, 1859, found two schools in the mission compound, one for boys and one for girls, and a third in the southern part of the city. Five missionaries arrived August ^Ist, 1859; they proceeded at once to the lirst general gathering of the missionaries, which took place at Lucknow. The " Boys Orphanage" began in September, 1858, in Lucknow (afterwards removed to Shahjehanpore), where children of those slain in the mutiny, or destroyed by the famine and pestilence that followed, were cared for by the missionaries. This year, also, at Bareilly a printing-office was fitted up and the issue of publications begun. This was the foundation of the "Mis sion Press" or " Book Concern," now at Luck- now, to which place it was removed in 1886. At Badaou a mission station was established in 1859, and premises for mission residence and school were purchased. Great scarcity followed a drought. Children were sold by their parents in the streets of the city for two or three rupees apiece. Men assaulted and pretended to rob others merely to get into prison, where they could be fed. Children were found whose protectors and friends had all perished of star vation. Many of these waifs were made over to the mission at various points. The gi Is were gathered together at Lucknow (1861) and constituted the " Girls Orphanage." From the lowest class of mehters (sweepers) were raised up efficient helpers, who, having been educated at the Theological Seminary, are now engaged in preaching the gospel in va rious mission fields. A valuable accession came from Mohammedanism. Mahbub Khan had been a teacher in a government vernacular school. As a boy he had been for a short time in a mission school in Sialkot. In terested in the search for truth he read all the Mohammedan books he could find, but his unrest continued. In that state of mind he wandered into a government school to ask the teacher if he had any books which could dispel a "fit of blues." The man replied he had only a New Testament which had been left by a missionary. Finding no other book, he took this to his home. He read; laid it aside; took it up again. The fifth chapter of Matthew interested him deeply. The beatitudes fas cinated him, and so did the simple narrative. While reading the account of the Saviour s sufferings, in Matthew, 27th chapter, a pro found conviction of the truth of the narrative and of the divinity of Christ came like a flash to his soul. He and his wife were baptized, several of his relatives following his example. The year 1870 marked an era of unprece dented success in the Badaon field: 149 adults and 66 children were baptized. In summing up the results of labor done during his six years of residence, Mr. Hoskius states that over 450 have been baptized, of whom 300 are communicants. In 1860 much attention was given to the Eng lish in Luckuow, and among the soldiers there was a continuous revival, and a chapel was built. At Moradabad (1860) Sabbath services were conducted in English and among the soldiers. METH. EPIS. CHURCH (NORTH) 71 METH. EPIS. CHURCH (NORTH> Shall jehanpore (an important post in Rohil- kund, near the borders of Oudh) was formally opened us a mission station October 1st, 1859, and a chapel was dedicated, January, 1861. In October, 1861, J. T. Gracey and wife ar rived, and were appointed to open the work at Seetapore, organizing the tirst school under the shade of a tree. January Isth, 1862, a mission school was opened in Haidarubad, and soon had 40 pupils. The war haviug occasioned the aban donment of large tracts in the province of Oudh, the government disposed of these tracts, and Dr. Butler was prompt to secure a section for the Christian village community, and the "grant" was named Wesleypore " pore" meaning place. This spot was the only one of equal size in all India where there was "not an idol, nor an idol temple, nor a Mohammedan mosque to be found," said the superintendent. There was also secured (1869) a tract or jungle of 887 acres. 12 miles east of Shahjehaupore, to pro vide homes for needy Christians, and within 50 days 25 families (95 souls) were settled in straw houses on this tract; better houses soon fol lowed, and also a chapel and schoolhouse. In 1872, when Mr. Thomas endowed the theologi cal school at Bareilly, this village was given by him as part of the endowment. In 1874 floods came and crops were destroyed, but the work went on. An industrial school was opened in Bareilly, July 16th. 1868, men and women manufacturing cloth, carpets, and furniture. A school was also kept up for the children, and so, while thousands were perish ing with hunger, these poor Christians were both clothed and fed. At the annual meeting (February, 1864), upon his resignation, Dr. Butler gave a sum mary of the work done: 9 of the most impor tant of the cities of India had been occupied; 19 mission houses built or purchased; 16 school- houses erected, and 10 chapels; 2 large or phanages and a publishing-house established; 12 congregations had been gathered, and 10 small churches organized; 1,321 youths were under daily instruction; 161 persons had at tained a Christian experience, 4 of whom had become preachers and 11 of them exhorters; $55,186 had been contributed in India for the work, and property accumulated worth $73, 188. Such were the results in so short a period. Gurwhal. The work here owes its origin to General Sir Henry Ramsay, who promised $1,500, with $25 monthly for current expenses, November, 1864. The government school in Streenugger was now offered to the mission and accepted. The year 1872 was made memorable by the establishment of a Theological Seminary, the donation of the Rev. D. W. Thomas amounting to $20,000, the largest sum ever given by a missionary, Eliphalet Remington, Esq., giving $5,000, to which the Board added $5,000. The India Conference was organized in 1864 by Bishop Thompson; and in January, 1877, Bishop Andrews presiding, the instructions of the preceding Conference were carried out by organizing a second conference in Hindustan; the former one to be styled the North India Conference, embracing the old mission field; the new one. South India Conference, covering the work under the superintendence of William Taylor. In 1886 the Bengal Conference was organized; and in 1889 the Malaysian Mission. EDUCATION has immense power in breaking down the idolatry of India, inasmuch as false science is every where wrought into the very fibre of their religious text-books and systems, and to this false science geography and astronomy are fatal. Lord Halifax was the author of the developed system which was embodied iu the great Educational Dispatch from the Court of Directors to the Governor-General of India, dated July 19th, 1854. Universities were estab lished at Calcutta, Bombay, and Madras; all other schools (private, government, or church) were to be affiliated with these universities and lead up to them. Among the important schools founded was the Centennial school of Lucknow, its history dating from the year 1866, the centennial year of American Methodism. Practically the Mohammedan ignores the con nection between religion and morality, hence the great need of religion in the schools. MEDICAL INSTRUCTION was begun by Dr. Corbyne, civil surgeon of Bareilly, who taught, 1868, a class of midwives who were in practice in that city. Dr. Humphrey had charge of seven different dispensaries, and gave treatment, during the year, to 24,652 out-door patients, 341 in-door, performed 21 capital operations and 411 minor ones, and the next year his patients exceeded 35,000. When his Highness, the Nawab of Rampore, was approached by a proposition to grant his premises, he arrested the conversation and promptly presented the estate as a free gift, to be used for medical purposes in behalf of women, Miss Swain, M.D., taking charge of the work. As is well known, almost the only possible means of reaching the women of India is through women missionaries, and it is of great conse quence that many of these should be possessed of the knowledge and practice of medicine. Amid all the magnificence of Mohammedan and Hindu rule, neither system contains one thought calculated to relieve the wants, mitigate the sufferings, or improve the condition of hu manity. Christian civilization, however, has dotted all India with schools, dispensaries, hos pitals, asylums, and almshouses. Prominent among these are the orphanages, with their schools and industrial departments; the children being required to spend five hours daily in school and three hours at their trades. THE MISSION PRESS was founded by Rev. James Walter Waugh, he beginning work in Bareilly (1860) with an antiquated hand-press and inferior material, himself having to boil the molasses and glue, and cast the inking rollers. In the course of five years, by taking in job- work, the business yielded a net profit of 5,000 rupees, and the press, which had been started on $1,000, became worth $3,500. In 1865 the press was removed to Lucknow, where there are greater facilities for shipment of material and securing of skilled laborers. The widespread revival in South India dates its beginning from the labors of the noted evan gelist, Rev. Wm. Taylor, who arrived (from Australia) at Bombay November 20th, 1870. Pressed by necessity for the nursing and build ing up of his converts, he everywhere formed them into " Fellowship Bands," societies within and around the churches, after the manner of Mr. Wesley. During his extensive tours, after beginning at Lucknow, he pursued his great work in Cawnpore, Bombay, Poona, Calcutta METH EPIS. CHURCH (NORTH) 72 METH. EPIS. CHURCH (NORTH) (where a chapel was built, soon succeeded by a large church), Hyderabad, Madras (to the sur rounding towns, where societies arose, as at Berhampore, Mount St. Thome, Palaveratn, Arconum, Jollarpet, Salem, etc.), and Bangalore. The evangelist, preaching through interpreters or not, preaching in theatres, in halls, in streets, in squares, in houses, preaching through con verts and assistants, founded many churches and "Fellowship Bands," and multitudes of converts, from among not only the natives, but the English and other foreign residents, and the Eurasian English-speaking people, crowned his labors. 3. China. The origin of the Methodist Mission in the great empire may be traced, in its first movement, to discussions which were conducted in the " Missionary Lyceum" of the Wesleyan University, at Middletown, Conn., during April and May of 1835. The question, "What coun try now presents the most promising field for missionary exertions ?" was debated. The Chinese Empire was warmly advocated, and the Lyceum resolved that the Methodist Episcopal Church should send missionaries and a press at once to the field. A committee prepared an address upon the subject, which appeared in the "Christian Advocate" of May loth, 1835, with a full exhibit of the field and its claims. China was placed on the list of foreign missions May 20th, 1846, with an appropriation of $3,000 for two missionaries, half of this sum being for their outfit and travelling expenses. Previous to this a young man, Judson D wight Collins, con verted in the great revival at Ann Arbor, Michi gan (1837-38), was ardently moved to enter upon work in China; and when told there had been nothing done oward beginning such a work, he replied to Bishop James: "Engage me a place before the mast, and my own strong arm will pull me to China and support me while there." Months of hesitation and delay ensued, and it was not until April 15th, 1847, that the first company of Methodist missionaries for China departed, setting sail in the " Hebcr " from Bos ton harbor. On September 4th they entered the mouth of the river Min, and on the 6th they were hospitably received by the brethren of the American Board in Foochovv. On a small island (Tong Chin) abreast of the city of Foo- chow, and densely inhabited, the missionaries were able to secure premises for their occupa tion. Quietly housed, they set themselves to the study of the language, and carefully used their little stock of medicines in administering to the sick, and were marvellously successful. They also distributed many tracts and portions of Scripture, which had been translated by Dr. Medhurst of the L. M. S. The Kian San House and the Kalan Orchard House were erected south of the river. In October Mr. Collins made a vigorous effort to obtain a foothold within the city walls. He rented quarters in a house and afterwards in a temple, but thought it prudent to retire because of the public excitement. Rev. Henry Hickok and wife and Rev. R. S. Maclay reinforced the mission, arriving April 15th, 1848. As soon as possible the missionaries opened schools, employing native teachers, the mission aries giving religious instruction and conduct ing the devotions. The first of these schools was begun February 28th, 1848, but WMS suspended because much of the mission force became dis abled. The first Sunday-school was organi/.cd in 1848, most of the children coming an hour before the appointed time. A small chapel in Nautai (outside the walls and on the north bank) was rented, and the crowds surging by supplied an ever-changing congregation. The Chinese are fond of hearing public discourse, and connect audience-rooms with their restau rants in which public talks are invited. Of these rooms the missionaries took advantage ; but it was not until 1855 that the first church- building was erected, the churches of New York and vicinity giving $5,000 to aid the project. The church was named "Ching Sing Tong" Church of the True God which title, ever inviting the attention of the passing throngs, was carved on a tablet of porphyry over the door. Another church (called "Heavenly Rest") was built close to the homes of the mis sionaries, where there was a large foreign com munity, they contributing $1,500 on the con dition that an audience-room should be added for English speaking. This church was dedi cated October 18th, 1856, and the English part December 28th, 1856. Mr. Collins s health rapidly declining, soon after his appointment to the superintendency he set sail for the United States (April 23d, 1851), and went to California, wishing to estab lish a missioft among the Chinese of that State, being impressed with the incalculable reflex power upon China of a Chinese mission in California. But his strength rapidly declined, and he died on May 13th, 1852, in the thirtieth year of his age. Though the mission was reinforced, yet, in consequence of the Taiping rebellion, sickness, and other troubles, it suffered a period of great depression. The schools were deserted ; the missionaries scattered ; death had been relent less, and all was dark and unpromising ; but the Board courageously said in their report to the Church : Let us hold fast our faith in the China mission, and trust in God." July 14th, 1857, was a memorable day at the Tieuang church. Ting Ang, 47 years of age, having a wife and five children, was received as the first convert, and was baptized. For two years he had been carefully instructed at the mission. Messrs. Maclay and Gibson found his home stripped of idols, blessed with re ligious books, and their examination of him was scrutinizing and satisfactory. On October 18th Ting Ang s wife and two of their chil dren were baptized. During the year 13 were baptized. Converts increased in number, a sur prising proportion being of mature age. Some of these endured persecution, losing all things for Christ s sake, but to a man they remained steadfast. The Foundling Asylum was established in 1858, friends in Foochow contributing $670. In 1859 the work of the mission began to ex tend westward. Fifteen miles northwest of Foochow the To-Cheng (Peach Farm) appoint ment was begun. This year, also, native help ers were licensed and employed. II u Po Mi brraiiu pastor at the Peach Farm, and the first native itinerant in China. At a visit to To- Cheng (February, 1859) nine of the Li family gave their names for baptism. Alarm at the success of the new work spread through all the valley, and though personal violence was pro posed, the better class of people discounte nanced all resorts to open persecution, and con verts multiplied. In 1859 the mission was re inforced by the arrival of Rev. and Mrs. S. L. METH. EPIS. CHURCH (NORTH) 73 METH. EPIS. CHURCH (NORTH) Baldwin, the Misses Willston and Miss Potter, and on November 28th a female school was opened. After the circulation among the churches in Baltimore of a powerful appeal by Dr. Went- worth, emphasizing the debased condition of females in China, the need of Christian wives for the male converts, the influence of Chris tianized and educated young women returning to their homes, the liberal readiness of English and American residents at Foochow to assist, the funds were promptly forthcoming, and the "Waugh Female Seminary" and the "Balti more Female Academy" were succeeded perma nently by "The Girls Boarding-school." The year 1861 was marked by the still further ex tension of the work to the westward. After years of collisions between China on the one hand and England and France on the other, treaties were ratified in which the Chinese Government agreed to receive resident minis ters from other nations, to tolerate Christianity, to protect missionaries, to open other ports, and to make the Yaugtz River free to all nations. Foreign intercourse with the interior received a powerful impulse, and the way was thus opened for the advancement of the gospel. At this time a class (of 13) was formed at Kang Chia, ten miles west of Ngu Kang, hitherto our most westerly outpost, and a chapel was built. A press was obtained, and a font of Chinese type, and important tracts and parts of the Scriptures were printed and put into circulation reaching 500,000 pages annually. In 1862 the first annual meeting of the mis sion assembled. A course of study for the native helpers was ordained, examinations es tablished, appointments regularly announced as at conference, and statistics were reported. The appointments included eight fields never before occupied. A membership of 87, mission property worth $30,115, and collections amounting to $70,000, including $20,000 for the poor, were reported. A signal triumph maiked the year :.863, After many attempts a station was" finally .se cured within the walls of Foochow, a house and lot having been purchased on East Street; but the following year persecution raged, the East Street Church was destroyed by a mob, and also the house of the missionary (Rev. C. R. Martin), who with his wife and children ef fected a marvellous escape. In 1865 Bishop Thomson visited the mission. In the same year the new Reference Testament of Mr. Gib son was completed, and became the standard from Canton to Pekin. Preparations were also made for a similar version of the Old Tes tament. A colloquial New Testament was also begun, and new editions of the hymn book, ritual and catechism, and many valuable pamph lets, were issued. , The work rapidly advanced in 1866, and 1867 was a great revival year. The harvest was seen in 451 members reported; yet literary labors were not interrupted. The dic tionary of the Fokien dialect, in the Anglo- Chinese alphabet, was rapidly advanced (since that time it has been completed, and is a stand ard work) ; the issues of the press increased to 5,000,000 pages. Pekin and Kiukiang. On December 1st, 1867, Revs. V. C. Hart and E. S. Todd en tered Kiukiang, an important city in the Kiang Si province. They opened a chapel 40 miles north of the city, and extended their labors 60 miles to the westward and 70 miles to the east ward. Converts were gathered rapidly in. Pekiu, occupied at a later date, is the capi tal of the empire, having a population of about 2,000,000, and the field north of the Yangtz comprises an area half as large as the United States, and contains a population of about 200,- 000,000, nearly all of whom can be addressed in the Mandarin or court dialect. (This is also understood in Tibet, Mongolia, and Man churia.) The great plain lying northeast of Pekin forms the richest and most productive part of the empire, girt about by mountains in which are buried coal and iron without limit, with lead, silver, and gold in abundance. It is traversed on its whole eastern part by the Grand Canal, and is for many reasons one of the grandest mission fields on earth. These inland people everywhere regarded the missionaries with intense curiosity. I stopped," writes Mr. Hart, " at a large trading- place over Sunday, and called upon an officer for a little quiet and rest; but crowds pressed into the building, making holes through the paper windows to secure a look at me." Mr. Wheeler with his family sailed for the north, and reached Tientsin early in March, 1869. Thence they made their way by mule- carts to Pekin, and were hospitably received by the missionaries of the American Board. Exposure and hardships of travel caused the dea.j of Mr. Wheeler s only son. On April 10th Mr. Lowry and family arrived to share in the w T ork. Premises were secured just inside one of the city gates, not far from the foreign legations. Bislio r .Tingsley upon his visit (1869) divided the woi.v into three missions, appointing Dr. Maclay superintendent at Foochow, Mr. Hart at Kiukiaug, and Mr. Wheeler at Pekin. Self- support was systematically provided for, and, with the advice of the mission, Bishop Kingsley ordained from the native helpers 7 deacons, 4 of whom were also ordained elders. At this time the board sent out six single young min isters. The year 1870 brought severe trials. A plot originated with the gentry of Canton to drive all foreigners from the land. Many were massacred \mder circumstances of atrocious cruelty. At Tientsin (80 miles from Pekin) 100 native Catholics, several Protestants, and 22 foreigners were killed. The first violent blows caused a reaction, and the plot could not be car ried out. The mission having been re-enforced, the sys tem of itinerating was put in practice. Thus has the gospel been preached and Christian literature been scattered in hundreds of cities and villages from the steppes of Mongolia on the north, to the city of Confucius, 400 miles to the south, and from the sacred mountains of Shansi on the west, to where the Great Wall of China reaches the sea on the east. As from time to time the missions received new laborers from the United States and raised up helpers from among the native converts, the work was extended. New preaching-places were secured, new stations established; native congre gations arose upon their feet, voting in favor of self-support. In 1874 four districts supported their presiding elders, and one circuit their bachelor preacher. Hu Po Mi, presiding elder of Hok Chiang district, presented to the annual meeting deeds of eleven chapels, all paid for and vested in the Methodist Episcopal Church. METH. EPIS. CHURCH (NORTH) 74 METH. EPIS. CHURCH (NORTH) Medical mission work was entered upon and carried forward with most gratifying results. Bishop Wiley upon his first episcopal visit (24 years after he left the Held as a missionary) uses such language as the following: " Then not a soul had been converted. We were simply met with prejudice and opposition. We did not dare to venture live miles from the city of Foochow. Now our work extends through live districts, over many hundreds of miles in length and breadth. I confess I would feel alarmed at the very magnitude of this work if I did not see the most satisfactory evidence of its genuineness and thoroughness in every respect. " As at present arranged, the missions of the Methodist Episcopal Church in China are four in number: the Central China Mission, estab lished in 1868, including the districts of Kiu- kiang, Nanking, Chinkiang, and Wuhu, with a total of 11 missionaries and a church-member ship of 339; North China (1869), including the districts of Pekin, Tientsin, Shantung, Tsun- hua, and Lanchou, with 15 missionaries and a church-membership of 782; Foochow (1877), with the districts of Foochow, Hokchiaug, Hinghwa, Ingchung, Kucheug, Yongping, and Haitang, under the care of 6 missionaries and with a church-membership of 2,441 ; West China (1881), with a station at Chunking, where still 2 missionaries are holding the outpost in the hope that with increased means and rein forcements they shall be able to go forward and enlarge their work. (See also article China.) Japan. The General Missionary Committee at its annual session in New York (November 1872) authorized the establishment of the Japan Mission. Rev. Dr. li. S. Maclay (form erly of the mission in Foochow, China), Rev. J. C. Davison, Rev. Julius Soper, Rev. M. C. Harris, were appointed to Japan. Dr. Maclay and family arrived in Yokohama June llth, 1873, having been accompanied from San Fran cisco by Dr. J. P. Newman and wife, who re mained for weeks aiding in opeuiugthe mission. Bishop Harris, accompanied by Rev. Messrs. Waugh, Houghton, and Spencer, as visiting brethren, arrived in Yokohoma July 9th, 1873. The meeting for formal organization con vened August 8th, 1873, in the rented Mission House at No. 60, Bluff, Yokohama; Bishop Harris was chairman, and some fifteen others, including the wives of the missionaries and several visitors, were present. It was proposed that the mission proceed at once to establish stations at Yokohama, Yedo (Tokyo), Hakodati, and Nagasaki, which proposition was unani mously adopted, and missionaries were ap pointed to the work. There was no Protestant mission as yet on the Island of Yesso, so in occupying Hakodati the missionaries of the Methodist Episcopal Church were the first to preach the gospel to the nations of that region. The second year was marked by the begin ning of missionary work in Japan by the Woman s Foreign Missionary Society of the Methodist Episcopal Church (q.v.). Rev. John Ing, from the mission in Kiukiaug, China, be gan his labors in Hirosaki, Japan. The first chapel occupied by the mission in Yokohama was rented by Mr. Correll, through his teacher, August llth, 1874, in the native portion of the town, and was first opened for public preaching on the 16th, when the audi ence-room was filled with attentive hearers, Mr. Correll speaking in Japanese, from Matthew 1 : 18-2.-). The first baptisms in Tokyo occurred in 1875. The first purchase of laud in Yokohama for the use of the mission was made- in 1875, when lot No. 222 on the Western Bluff was obtained. Outside the Foreign Concession Mr. Soper be gan holding Sabbath services in a portion of the city called Kauda. The third year was marked by the beginning of public day-schools, the organization of church-classes, the introduction of quarterly- meetings, love-feasts, and quarterly confer ences, the erection of suitable dwelling-houses for the members of the mission resident in Yokohama and Tokyo, the erection of an excel lent chapel in Nagasaki, and other work that showed the advance of the mission. In Nagasaki, upon an eligible lot donated by the government, a mission chapel was erected in a portion of the city called Desima, and was opened for religious services in 1876. In the same year, after two years of faithful labor, Mr. Davisou baptized his first approved candidates in Nagasaki Mr. Asuga Kenjiro, together with his wife and two children. The work advanced in the several stations. In Tokyo a handsome mission chapel was built in 1876; also a handsome Home by the Woman s Missionary Society; out-stations were commenced, and tours to the interior cities begun. In January, 1877, another neat chapel, built on a portion of the lot owned in Tokyo by the Missionary Society, was completed and occupied, at a cost of $1,600. In the sixth year of the mission the Satsuma Rebellion broke out in the southern portion of Japan, which during the closing part of 1876 and the former half of 1877 depressed business, suspended commerce, devastated the fairest portion of the country, and was one of the most formidable dangers that had ever con fronted the civil authorities of Japan. In the autumn of 1877 the severe prevalence of the cholera in Yokohama caused the suspension of the public work of the mission in that city. At other stations, where the disease was less violent, the labors of the missionaries were not interrupted. All the missionaries escaped the pestilence. On Mr. Correll s tour (October, 1877), the in habitants of Matsumoto described themselves to him as being a people without a religion. They had destroyed their idols, pulled down their temples, had removed all traces of their former faith (Buddhism), and had determined to live destitute of any system of religion. But finding such a life without satisfaction, they expressed an earnest desire to receive Chris tian instruction. About 300 persons gave their names as candidates for Christian baptism. Mr. Correll arranged at once to send a native helper to instruct these eager and ready people. In some places, as in Hirosaki (population 33,631), so eager are the people to hear the gos pel that crowds will stand outside in winter snows to catch the words as they may be heard through the windows and doors and over the heads of the crowds within. On Bishop Wiley s visit to Japan (1878) he dedicated the new church edifice, (completed a- Mr. Harris), and ordained the Rev. Yoitsii onda at Hakodati. He is now president of the Anglo-Japanese College at Tokyo. METH. EPIS. CHURCH (NORTH) 75 METH. EPIS. CHURCH (NORTH) Within five years the missionaries established mission stations at five important centres of population and political influence; procured church buildings, school and dwelling houses, the estimated value of which is $25,000; trans lated into Japanese the Catechism, portions of the Discipline, about 50 hymns, and prepared an original tract; planted out-stations extending from about 25 miles northeast of Tokyo to 220 miles west of Yokohama; established a first- class seminary for young ladies in Tokyo; or ganized five flourishing day-schools for boys and girls; matured plans for a mission train ing school and a theological seminary; and gathered under their care a native church of 200 members, of whom 10 are candidates for the Christian ministry. (See Japan.) Mexico. The commencement of the work of the Methodist Episcopal Church in Mexico was at an auspicious time. Louis Napoleon had been defeated and was dead. Austrian schemes had failed. The temporal power of the Pope had been denied, and the Juarez Government had expelled from the country, as enemies and censpirators against the government, the various orders of nuns, Jesuits, sisters of charity, and had confiscated their properties. On February 6th, 1873, Rev. Dr. Win. Butler (whose work in India is elsewhere recorded) ar rived at Vera Cruz, and journeyed to the city of Mexico over the railway which had just been opened. There he found Bishop Haven, who had preceded him to the capital. In addition to the appropriation made by the General Committee in November, the Hon. Washington C. De Pauw had placed at the disposal of the Missionary Society the sum of $5,000, to aid in the purchase of property, to enable the mission to secure tw r o or three centres in which to begin its work. The bishop had visited Puebla, where he examined a property which was formerly part of the Romish Inquisition. This property in cluded the chapel, and also the cells where the victims of the Inquisition were confined or walled in to die. These premises passed into the possession of the Missionary Society by purchase from a Jew, for the sum of $10,000. The bishop, returning with Dr. Butler to Mexico City, opened negotiations for the pur chase of what was called "The Circus of Chaiiuic." Romanism had seized the great palace of Moutezuma, and in it founded the vast and wealthy monastery of San Francisco. The monks held it as their headquarters for about three hundred years. Such was its extent that it was capable of luxuriously accommodating 4,000 monks, rich revenues being wrung from a people who were kept in ignorance, debasement, and superstition. Notwithstanding the efforts of the Romanists to prevent the transfer of the property, the Methodist Episcopal Church acquired her title by honest purchase from the Mexican people, through their government, at a cost of $16,300. Four months of toil transformed the costly court from its theatrical condition into a beau tiful church. Thus on the site of Montezuma s paganism and the institutions of Romanism evangelical Methodism entered, and holds the place as the headquarters of her missions in the Republic of Mexico. Within these premises the church room was dedicated on Christmas, 1873, 600 persons being present. The premises extend 180 feet by 100, and are in the best part of one of the widest streets in the city of Mexico. Besides the church edifice, there are class-rooms and vestries, a book-store, a print ing establishment, two parsonages, and a school room; also the orphanage and school of the ladies mission, and a home for their mission ary, with room still to spare. It forms to-day one of the most complete mission establishments in the world. By the arrival of Rev. Dr. Thomas Carter, who had a knowledge of the Spanish language, the mission was able to begin divine service, and also to start a school, in March, 1873. At the end of the first quarter the mission was able to report four Mexican congregations in the capital and two English services; also both day and Sabbath scholars, numbering 55. Dr. Cooper of the Protestant Episcopal Church (April, 1873) formerly of Spain, more recently sent by the American and Foreign Christian Union for Spanish work in Mexico, concluded to unite his English congregation with the Methodists, and give himself wholly to Spanish work in connection with the mission. Invitations poured in upon the mis sion from various parts of the country from earnest inquirers, urging the missionaries to visit them, and preach the gospel, marry them, baptize their children, and give them the Word of God. The fruit of three hundred years of Catholicism was everywhere seen in the degra dation , ignorance, and immorality of the people, living without lawful marriage, their children growing up in illegitimacy and shame. Near the close of 1873 "he Romish clergy were peculiarly excited and sanguinary in temper. Threats were made and intimidation tried. Nine of the leading Protestants, as was alleged, were marked for assassination. Else where their plots were in a degree successful. At Ahualulco, Mr. Stevens of the Presbyterian Mission and his native preacher were murdered. Then followed assaults upon the Methodist Mission: some were wounded, and the churches at Mixcoac were burned. On January 26th, 1875, followed the horrible assassination (in their chapel, and during public worship) of nine of the congregation at Acapulco, Rev. Mr. Hutch- inson escaping and finding refuge on board a United States ship-of-war then in the harbor. Within a few mouths followed the deadly assault on Rev. Mr. Phillips in Queretaro, vio lence on the missions in Guanajuato and Puebla, the plundering of some of the places of worship, and the murder of other missionaries near the City of Mexico. The public journals of the country denounced, in concert, these religious murders and outrages of Romish fanatics, and boldly held the Church responsible for these violent acts of persecution. Reinforcements arrived, and the work was carried on at Puebla, Miraflores, Orizaba, Guanajuato. At the last-named place the per secutions were most bitter and violent; infuriated and drunken mobs of thousands of men again and again assailed the mission house and prem ises, but they were dispersed through the energy of the police and the determination of the authorities. In 1876, upon his visit to the United States, Dr. Butler obtained subscriptions to the extent of $13,000 to enable the mission to provide itself with a complete outfit for a printing es tablishment, including a steam-press and stereo METH. EPIS. CHURCH (NORTH) 76 METH. EPIS. CHURCH (NORTH) type machinery. During 1877 it issued over 700,000 pages of evangelical truth in the Span ish language. It prints the beautifully illus trated and highly successful "El Abogado Christiano Illustrado. " Bishop Merrill having inspected, in 1878, the entire work in Mexico, concluded his report as follows: "We have in all 17 congregations in Mexico. . . . We are preaching the gospel regularly to from 2,000 to 2,500 people. We have several hundred children under training iu day and Sunday-schools, and circulating reli gious tracts, books, and papers far beyond the range of our congregations and the reach of our ministry. We have seven English-speaking missionaries and ten Mexican preachers, besides A few local preachers. The ladies have two representatives. Besides a school in Amecca, the Woman s Foreign Society of the M. E. Church (q.v.) have a complete establishment in the city of Pachuca for the education of girls, valued at $6,000, and in the capital is the Girls Orphanage. At present the Mission is divided into four districts : The Central district including the circuits of Mexico City, Ayapango, Pachuca, Tezontepec, Tulanciugo, Miraflores, San Vicen- ti, Santa Ana, and Zacualtipan. The Coast dis trict including the circuits of Cordoba, Tehua- can, Orizaba, Oaxaca, Tuxtla, and Tuxpan. The northern district with the circuits of Guanajuato, Salamanca, Cortazar, Queretaro, Cueramero, and San Juan del Rio. The Puebla district with the cities of Puebla Tetela, Tezuit- lan, and the Xochiapulco circuit. Malaysian Mission. This youngest daughter of Methodism in foreign lands was born on April 29th, 1889, when Bishop Thoburn read the appointments and closed the first annual meet ing of the Malaysian Mission. The territory covered by it is wide, populous, needy, and presents some features that are unique and most interesting. For the present but one point is occupied Singapore; but this is the strategic point of the archipelago, and England, with her keen eye for the nerve centres of the commercial world, is happily the mistress of this key to the trade of Southern Asia. The work at Singapore comprises the follow ing branches: First, an English church, which gathers at its services many English-speaking residents, American visitors, and ship-captains as they pass through the port. Second, a Chi nese mission consisting of first, a medical and evangelistic mission, and, second, the Anglo- Chinese school. The former is in its infancy, but is already giving promise of great good. Hundreds of cases have been treated, and much access gained to the hearts of the people. The Anglo-Chinese school is already the largest of the Chinese schools, with an average of three hundred and fifty boys on the rolls. Third, the Malaysian Mission. A work among the Malays of Singapore is particularly difficult, for they are Mohammedans, and largely believe that the white man is godless. Still they are more or less accessible, and some of the ladies have succeeded in visiting the Malay women in their homes. They need a man to go and live in their midst, and itinerate among the villages out side. Fourth, the Tamil Mission. Thousands of these people are employed on the sugar estates of the peninsula; many of them, nominally Christians when they leave their homes, lapse into heathenism on these unfriendly shores. The missionaries of the A. B. C. F. M. have sent a Tamil local preacher from their school in Ceylon, and there is now a small Tamil churcli and a school, and the mission promises well. The woman s work is very successful, some fifty households being regularly visited and taught the Scriptures. The other points will soon be opened. In Borneo and in Java several stations have been tentatively selected in consultation with the Dutch missionaries. Bulgaria. During the meeting of the General Committee in November, 1852, the correspond ing secretary reported voluminous correspond ence concerning a mission to Bulgaria, and amou< the Greeks in Constantinople; where upon it was Resolved, that a fund be created and placed at the disposal of the Board and bishops super intending foreign missions, for the commence ment of a mission in Bulgaria, to the amount of $5,000." An appropriation was made from year to year, till the mission was actually opened in 1857. Rev. Wesley Prettyman and Rev. Albert L. Long were appointed with joint authority to ia- stitute the mission, and conduct it until a super intendent should be appointed. Upon their arrival at Rustchuk, on the south side of the Danube, they found the country was beautiful, fruitful, and populous. The Turkish authorities were kind and tolerant, and the Protestant population everywhere gave them a cordial reception. They fixed upon Varua and Shumla as their mission stations. After advice they determined to occupy but one cen tral location, Shumla, a city of 40,000 popula tion, 8,000 of whom were Bulgarians. Rev. F. W. Flockeu was added to the mission, Novem ber, 1858. September 17th, 1859, Tirnova was occupied as a mission station. The mission aries were received with special favor, as it was understood that they came not to displace any thing that was good, but to vitalize and purify the dead formalism of the Bulgarian Church. On December 24th, 1859, in his home at Tir nova, Mr. Long began regular public religious services exclusively in the Bulgarian language. He was not left without encouragement. Two Bulgarian priests called, one of whom had at a previous visit complained with tears of the lapsed condition of Christianity among his people: "They call themselves Christians, but they do not love God: they neither love the Saviour nor keep his commandments." He now begged the loan of a Bible, for the senior or superior priest had refused him one, asking what business he had with a Bible, and declaring that the Bible was not a book for him to read. At this juncture Gabriel Elieff, a devoted Bulgarian, the first Protestant convert of the land, who was converted through the reading of a Bulgarian Testament, joined Mr. Long as colporteur and assistant. The w r ork of the missionaries was everywhere largely one of personal effort, and in such labors their chief successes were found. Mr. Prettyman, at Shumla, was surprised at his own constantly increasing influence. Even the Bulgarian priests were not slow to manifest their good will. From fifty miles around they called upon him, often inviting him to go with them to the sick, having more confidence in a little of his medicine than in their own holy oil and other sacerdotal rites. METH. EPIS. CHURCH (NORTH) 77 METH. EPIS. CHURCH (NORTH) The Molokans of Tullcha had a most singular origin. Some ninety years ago, they told Mr. Long, there were with a Russian embassador a young Russian man and woman, who, during their stay in En gland .attended religious services, and upon their return to Russia informed their nearest friends of the modes of worship iuEng- laud; of those who met, not in temples, but in dwelling-house s, and had at their places of worship no sort of images, not even a cross or candle; who did not fast or cross themselves, yet were pious and earnest people. These com munications led their friends to adopt similar modes of worship, though retaining their mem bership in the Russo-Greek Church. They abolished images, cross-making, weekly fast ings, etc. Their use of milk on fast-days (the Russian word for milk being moloko) induced their enemies to call them Molokaus. Persecu tion broke out against them, and when sum moned to appear before the Emperor, Alex ander I., they begged to be permitted to con duct their worship in his presence. He con sented and permitted them to return unmo lested, and they continually increased in num bers until they have reached about a million. Mr. Flocken was immediately invited by the Molokans of Tultcha to attend their simple services, they then expressing their earnest desire that he would instruct them more fully in the truths and forms of the gospel. In April, 1860, he removed to Tultcha. The lack of a printing-press left the mission powerless against the assaults of the Bulgarian organ of the Greek patriarchate and Russian embassy, and the Jesuit organ, which was ably edited. These journals poured forth, through the year, a torrent of falsehood and abuse, while the mission had no means with which to respond. Mr. Prettyman slowly concluded that the task of reviving the ancient and corrupt church was hopeless, and that a separate church orga nization was necessary. Constantinople being the centre of Turkish influence, it was thought best to remove the superinteudency of the mission to that city. In 1864 the publication of the " Zornitza "- The Day Star was begun, and was received with great favor by the Bulgarians. Persecutions and discouragements followed ; the mission passed through many vicissitudes, and the missionaries through a great variety of severe trials because of the Russo-Turkish war, and by reason of pestilence and other causes which resulted, for a time, in greatly weakening and almost destroying the work. Yet in 1873 the mission was re-enforced; complete separa tion from the Greek Church was effected in Bulgaria; fifteen Bulgarian bishops occupied the frontier Greek dioceses and 500 Bulgarian priests conducted the services of the land; yet dissatisfaction was widespread, and circum stances did not favor the missionary work. The last report (1888) uses the following language: " Bulgaria has long been the battle ground for sharp contests in the General Mission ary Committee, as well as for contending hosts on her own soil. It has been a hard field to cul tivate under the great difficulties it has had to meet. It has so often seemed to be on the eve of abandonment that the few workers have had to contend with the depressing effects of un certainty as to the continuance of the mission, as well as with the complicated difficulties of the field itself. The reports of this year, how ever, are more filled with encouragement and hope than ever before." Korea. The work in Korea was begun in the year 1885, and is under the supervision of Bishop Niude, H. G. Appenzeller being the superintendent. A small house was purchased in the southern part of Seoul to be used for church work. Within this building, in a room 8 feet by 8, and 6 feet high, with but four persons present, was the first formal service held by Methodism in Korea. On October 9th, 1887, a woman was baptized, being the first baptism by a Protestant missionary in that land. A week later, at night, in the same room, Dr. Scranton and Mr. Appenzeller, with five communicants, celebrated the Lord s Supper. In this quiet way Methodism began her public work in the Hermit nation. A few weeks later the house adjoining was purchased, and regular services were held there every Sabbath until May, when they were stopped by a royal edict. During the fall of 1887 two colporteurs were sent out to travel in the northwestern part of the peninsula. The first one was absent about a month, was robbed by highwaymen, but met a few who listened to his words. The other brother was gone three mouths, and for telling the people to "cease to do evil and learn to do well" he was arrested and cast into prison. After confinement for three days in a cold, damp room, he was brought before the magis trate, who, when he heard the charges preferred against him, promptly dismissed him. In the spring of 1887 the superintendent, with the Rev. H. G. Underwood of the Presbyterian Mission, started to visit the work in the north of Korea. Medicines, books, and tracts were sold. They were everywhere cordially received ; some inquirers being found, they were provided with books. Notwithstanding the edict prohibiting public religious services, the work went forward. Some of the best men in the school spent their vacation in visiting their friends with the view of bringing them to Christ. Their efforts were successful in leading a number of inquirers to the mission. The Pai Chai Hak Dang (school for rearing useful men) had (report of 1888) a very success ful year. Sixty-three students were enrolled. The new college hall is completed. In the fall an industrial department was established, and after that no aid was given to any one unless he earned it by work. The students proved themselves willing laborers. About the same time Dr. Scranton opened a school for medical students, the young men working in the dispensary, being taught the theory and practice together. With July 1st, 1887, closed the third year and a quarter of medical work in Korea, and the second of the hospital. There is no doubt that the medical work of the two societies has had marked effect upon the reception foreigners have received in Korea. Schools, as they now stand, could not have effected a like result. The first quarter of 1887 the number of cases was 481, the same quarter in 1888 the number rose to 1,427, and for the year, reckoning the last two quarters of 1887, was 4,930. All classes accept medical aid with readiness, among them being patients from the highest METH. EPIS. CHURCH (NORTH) 78 METH. EPIS. CHURCH (NORTH) orders in the land who count themselves among the friends of the misson. /^//.Methodist mission work for Italy found an early and y.ealous advocate in the Rev. Charles Elliott, l).U.,who began the public agitation of the subject in 1832. It was not, however, until January 18th, 1870, that the Board appointed a committee to consider and report upon the proposition to institute a mis sion in that country. At the St. Louis Conference (March, 1871) Bishop Ames appointed Rev. Dr. Leroy M. Vernon missionary and superintendent of the mission work of the Methodist Episcopal Church in Italy. He was directed to make a thorough and extensive canvass before fixing upon a place in which to locate a permanent centre for operations. In August Dr. Vernon and family arrived in Genoa, and early visited twelve of the chief cities of Italy, and made his report as directed. Bologna was fixed upon (December, 1872) as headquarters, but subsequently Rome was chosen in its place. Vigorous prosecution of the work excited the opposition of the Romish priesthood. In June, 1873, the church in Bologna was inaugurated. A pamphlet against Protestantism was directed against the chapel, and Protestantism was charged with being atheistic, immoral, and ret rogressive. Public meetings were immediately appointed for confutation of the libels, and the priesthood was challenged, but no representative appeared. People came in crowds, the charges against Protestantism were shown to be true of Roman ism, and the tables were turned. A valuable acquisition was gained in the per son of Signer Teofilo Gay, who had graduated from the Genevan Theological School, the last :ar of Dr. Merle d Aubigne s presidency, e was a man of talent, activity, and culture, who had served at The Hague, afterwards in London at the French Church, and then re turned to Italy. Also at this time a successful work among the Italian soldiers in Rome came into the hands of the superintendent. With the close of 1873 Methodism entered Florence; a hall was rented, and the Rev. A. Arrighi, who had been educated in America, was put in charge and began the public services. The building was attacked, the doors broken in, the lights extinguished, the sexton assaulted, and an attempt made to harm Mr. Arrighi. Next day six of the rioters were lodged in jail. The most important advance of 1874 was the occupancy of Milan. Two places of worship were opened in different parts of the city, and five or six services were conducted weekly. Converts now began to come from distin guished ranks. Prof. Alceste Lanna, D.D., Ph.D., was then (1874) professor in the Appoli- nare, the most popular Catholic college in Rome, and two years previous, in the face of strong remonstrance, had resigned his chair of philosophy in the Vatican Seminary. He had been in a state of agitation and religious inquiry. He frankly recounted his struggles to Dr. Ver non, was encouraged and aided; then he re solved to forsake Romanism, to give up his professorship and associations, and give himself henceforth to Christ and His work. In January, 1875, followed, in Milan, the conversion and introduction into the church of Prof. E. Caporali, LL.D., son of a Viennese baroness. An industrious student of wide range, he was engaged in writing an elaborate encyclo pedia of geography and all its cognate sciences, to number about 30 volumes. lie abandoned all his worldly prospects, and entered upon the work of preaching salvation to hi> countrymen. In April, 1875, a station was opened in Peru gia: from the first the work met with favor. In May, Rev. Vincenzo Ravi of Rome, and his entire congregation, united with the M. E. Church. Mr. Ravi had taken n full course of theology at Florence, and afterward had studied a year in Scotland, where he married a Scotch lady. Dr. Vernon (April 5th, 1875) in the city of Rome secured an eligible site for a ciiurch edi fice, and the Missionary Society promptly appro priated the funds necessary for the erection of a small church and mission residence. And on Christmas day, 1875, St. Paul s M. E. Church, on Via Poli, Rome, was dedicated. The work went on; converts were added, new stations were established. The uprising and firmness of the liberals disconcerted and defeated the violence of Romish devotees. The Woman s Foreign Missionary Society entered the field (1877) and began their work. In January, 1878, "The Torch" ("La Fiacola") began its issue, and Sunday-schools, in face of many and for midable obstacles, were established in the prin cipal stations. Germany. In the year 1844 Rev. Wm. Nast was authorized to visit Germany and inspect its condition, with a view to the founding of a mission there by the Methodist Episcopal Church. In a providential manner the way was being prepared by the zealous and successful labors of a Mr. Milller, who, in order to escape mili tary service, had fled at twenty years of age, to England, where he was converted and became a local preacher. After twenty-five years ab sence (1830) he returned to his native Wiirtem- berg, aud at Winuenden began to preach the necessity of the new birth. Such success crowned his labors that in 1833 he reported to the Wesleyan Missionary Society that there were villages where all the inhabitants came to the meetings, that in places he was detained until ten and eleven o clock at night, after the meetings, for religious conversation, and that new doors were everywhere op.euiug to him which he could not enter. By 1839 the membership had increased to 600, and 60 assistants were employed. From this period the statistics appear in the British min utes. In 1844 Mr. Nast found the crowds at Mul- ler s meetings so great that there was no room for kneeling, and their shadows darkened the rooms in which they met. Worn out by his excessive labors, Milller died (March 17th, 1858), and in 1859 Dr. Lythe was sent out as his suc cessor. At the annual meeting (May, 1849) the Board of Managers and the General Committee of the .Missionary Society of the Methodist Episco pal Church made arrangements for the establish ment of the mission. "Mr. Ludwig S. Jacoby was appointed, aud was directed to begin work in cither Bremen or Hamburg, two of the four free cities of Germany. He selected Bremen, and preached his first sermon on December 9th, 1849, 20 miles distant from Bremen, and on De cember 23d he occupied in the city a rented hall, called Krameramthua METH EPIS. CHURCH (NORTH) 79 METH. EPIS. CHURCH (NORTH) Preaching was also begun among the lowest classes of a suburb of Bremen, and Mr. Jacoby also went to Baden, there addressing large con gregations. Great numbers were converted at these services, many of whom remained in the churches to which they already belonged, mak ing, however, public confession of the new life they had experienced. On Easter, 1850, the first class was organized, the Lord s Supper administered for the first time, and the lirst love-feast was held the next evening, and on May 21st the first Quarterly Conference was held. Mr. Jacoby considered this the birthday of the mission. Even as early as this 1,000 Methodist hymn- books had been sold in Germany, besides tracts and copies of Wesley s sermons, and on May 21st, 1850, a Methodist religious journal, " Dei- Evangelist," began its issue, the prominent house of J. G. Heyse undertaking the publish ing for the mission. About this time Christian Feltman, hoping to spread a knowledge of Evangelical Christianity, opened a library, and loaned books free of charge. June 7th, 1850, the mission was reinforced by the arrival from the United States of Rev. C. H. Doering and Rev. Louis Nippert. The lat ter preached his first sermon in the mission at a country place two miles from Bremen, on the open floor of a farm-house, great crowds, anx ious to hear, filling all the vacant space. On one side were horses and pigs, on the other were bellowing cows, while overhead were fly ing and cackling hens ; but the congregation listened with the greatest attention. Rev. Dr. John McCliutock, who had accom panied these brethren, preached in the parlor of the American Consul, probably the first Eng lish Methodist sermon ever preached in Bremen, while Mr. Doeriug preached on the same Sab bath to crowds in the Krameramthus. On June 16th, 1850, a Sabbath-school (such as heretofore had not been introduced into Ger man} ) was opened in Bremen, 80 children being present at the first session. It met with favor, and soon there were 300 present. A circuit was now formed in and around Bremen, having 15 appointments. Letters from converts in the United States, sometimes read in public assemblies and even from State Church pulpits, served to fan the flame and quicken the work. Converts were active; some were engaged as colporteurs, and Wessel Fiege (August, 1850) was licensed as exhorter. Persecutions met the missionaries in the Grand Duchy of Saxe-Weimar and in the Kingdom of Hanover and the Duchy of Bruns wick. In the latter place the congregations were especially large and the conversions numerous, but many times the missionaries barely escaped imprisonment. They were as sailed and abused through the press, and ac cused of foul heresies and absurd abuses. At Vegesack (a town of Bremen) a crowded hall was attacked by a half-drunken mob, instigated by the State clergy; every window was broken by flying stones, yet no one was hurt. The work grew rapidly, and the prosperity was more than equal to the opposition. Crowds attended upon the ministry of the Word. In some places persecution was exceedingly bitter. Erhardt was forbidden to preach. He persisted and was fined; was brought before magistrates, banished from some places and imprisoned in others. In one jail he found three infidel fellow-prisoners, who thought it strange indeed that they should be in prison because they did not pray, and he imprisoned because he prayed too much. Only in the Grand Duchy of Oldenburg and the free cities of Germany were the mission aries at full liberty to preach the gospel and to form congregations. Prohibition of meetings was so general that Mr. Riemenschneider s labors were confined chiefly to Frankfort and its environs. Mr. Nippert, though greatly embarrassed by the State Church authorities, without whose con sent he could do nothing, had access to eight places. The year 1858 was notable for the origina tion of the Book Concern of Germany, called Verlag des Tractathauses, " also for an institute for Biblical instruction which was the germ of the Martin Mission Institute, founded by the centennial gift of John T.Martin, Esq., of Brook lyn, N. Y., of $25,000, to which he afterwards added $1,000 for a library, built at Roederberg, an elevated suburb of the city of Frankfort. In 1860 the mission, having bought types and press, began to do its own printing, and the "Evangelist" and "Kinderfreund " became self-supporting. At the conference in Basle (July 7th-12th, 1864) it was found that the work had so ex panded that there were not enough preachers to supply the demand. Enlargement and development continued in every direction. In 188(5 Switzerland was formed into a separate conference. The best results are those indicating that not only are the Methodist churches themselves growing in spirituality and strength, but the Stale Church itself is awakening to its duty, and its pastors are taking to heart Dr. Christlieb s reminder The best method against Methodism is to do the same as it is doing." This, however, does, not indicate that Methodism is no longer neces sary. It stands as a help to the State Church and a constant witness for aggressive Christian ity imbound by State relations. Scandinavian Missions. The successful work carried on in Sweden, Norway, and Den mark owed its origin and impulse to fruitful mission work done among the Scandinavian sailors and immigrants in the United States, beginning in New York City in 1845, under the superintendency of the zealous Olof Gustaf Hedstrom. The Bethel Ship, "John Wesley," in which Pastor Hedstrom held the first service, May 25th, 1845, became the headquarters of the mission in the United States. Here the work was carried forward with great success. The ship became an asylum for destitute im migrants, supplying for them, at once, bed, table, wardrobe, and sanctuary, and also a labor agency for hundreds. There was a con stant work of grace going on among the mingled Germans, Belgians, Swedes, Finns, Norwegians, English, and Americans. Wherever these converts went they testified to what God had done for them in New York. In one year (1847) 3,000 were directed to homes in the West, societies were formed, and the work rapidly extended. In 1850 about 12,000 Scandinavian seamen visited the port of New York and 15, 000 Bibles and Testaments were distributed from the ship. Besides the formation of churches and build- METH. EPIS. CHURCH (NORTH) 80 METH. EPIS. CHURCH (SOUTH) ing of edifices in the AVest, great interest began to spring up in Sweden and Norway, excited by letters written and visits paid by converts to their friends :it home. Mr. O. P. I etersen left New York for Nor way (May, 1849) bent upon an evangel to his kindred. A wide awakening followed the work of .Mr. Petersen, and he remained nearly a year. He was appointed a missionary to Norway and returned, arriving at Fredericks- hald in December, 1858. Opposition was en countered. Methodists were looked upon as a low and despised people. The State Church and its priests left nothing untried to annoy and hinder them and their work. Many souls were saved, and the interest spread so rapidly that Mr. Petersen soon felt the need of help, and Kev. C. Willerups was sent out in the summer of 1856. In Sarpsborg (1857) an excellent church building was erected without aid from the Mis sionary Society, and a second edifice, the same year, was built at Frederickshald. Christiania was occupied in 1864 by S. A. Steenseu; but the work continued feeble for some time for want of a suitable building. One thing became patent to all, namely, that these Methodist intruders had excited the Luth erans to work. They were aroused to the build ing of chapels and meeting-houses, besides their churches, in almost every town. They took to sending out colporteurs, with a warning, it is true, against Methodist books and preachers; but through them, after all, Christ was preached. It was a new life for Lutheranism. In 1872, poor as the members were, they gave on an average $5 each to the benevolent objects of the church; one lady offering $4,500 to build a church at Christiauia. This church, with a seating capacity of 1,200, was dedicated in 1874, when, as a result of A. Olsen s labors, there were 177 probationers and 120 persons in full connection with the church. The mission was organized (August 17th, 1876) by Bishop An drews into an annual conference; at which time the membership numbered 2,798, who, amid the greatest financial embarrassment, gave for benevolent objects $1,500 more than they had done the preceding year. "I am compelled to believe," said Bishop Andrews, that the Lutherans of this land ur gently need the aid which Methodism can give and is giving. The coming of Methodism has been the signal for discussion and strife. It has encountered the most violent opposition, and has advanced with difficulty. But far beyond its organized and numerical success, it has quickened religious thought; has made mani fest the defects of existing church life; has stirred the pastors to greater activity; has in troduced, in many places, better measures for the religious improvement of the people (the prayer-meeting societies are an evidence), and thus, beyond its own limits, has done great good. I believe that this result is of incalculable value, and amply repays all our efforts. " Sweden. In the year 1857 the king, greatly in advance of his people, made an earnest effort to obtain more liberal legislation on the subject of religion, but the State Church officials were too strong for him. All Sweden rocked with the agitation of this subject of granting the privi leges of religious worship to others than the members of the State Church. In the year 1865 Rev. A. Cederholm went over from the mission in Norway and unfurled the banner of Methodism in Gotland, an island in the Baltic. The work rapidly grew, and aid was required. Persecutions and troubles, similar to those experienced in Norway, were encountered in Sweden, but the triumphs were many and the fruits encouraging. In 1868 Bishop Kingsley on his visit made this a separate mission, appointing Victor Wit ting superintendent. The year was one of gen eral and constant revival. Large societies sprung up at Gottlaud, Stockholm, Gotteuburg, Ore- bro, and Carlskroua. At the latter place a chapel was built, many of the people living on two meals daily and others pawning clothing and furniture in order to give. The chapel at. Carls kroua was the first Methodist church in Sweden. The whole country seemed to open to this new faith. In 1871 eight chapels were built and dedicated, eight more were in process of erection, and four had been built. Bishop Foster, upon his visit (1872), found fifty ministers employed, and the work in every department prosperous. In 1874, at the annual meeting, Bishop Harris presiding, it was decided, with great unanimity, to withdraw from the state church under the new law for dissenters. A petition, signed by 1,400, was presented to the king, who received the deputation with great consideration, was much moved, and dismissed them with his blessing, saying, " God be with you, my peo ple." A training-school for candidates for the min istry was originated and located at Orebro, having 11 to 17 students. The Swedish Conference was organized at Upsala August 2d, 1876, by Bishop Andrews. Denmark. Mr. Willerup, a Dane, removed to Copenhagen in 1857 from his labors in Nor way and Sweden. The great want of the mission was a church building, but an early convert surprised all Scandinavia by proposing to give 3,000 rix- dollars (about $1,500) toward building an edi fice. The General Committee of 1861 appro priated $5,000, and Harold Dollner, a merchant of New York, offered to add $1,000 more. Political troubles and the war cloud delayed the work, but by January 6th, 1866, the church was dedicated. In 1872 a church was dedicated at Hornsyld, which was built and presented by Niels Simonsen. Since then a good church has been built and dedicated at Viele, without aid from abroad. Similar inspiriting effects were exerted by the mission upon the state church in Copenhagen, as in other parts of Scandinavia. They began Sunday-schools, and in a section of the city where, for a hundred years, no church had been built, they at once began to provide church accommodation for the people. At Langeland a wealthy farmer donated a hall for public worship, and then gave himself to the church. ililioii-i Episcopal Church (South), U. S. A. Hoard of Missions. Headquarters, Nashville, Tennessee, U. S. A. The beginning of the work of this Societv is co incident with that of the Methodist Episcopal Church (North) (q.v.), until the separation of the two churches in 1844. Up to that time each branch had a share in all the missions, but METH. EPIS. CHURCH (SOUTH) 81 METH. EPIS. CHURCH (SOUTH) subsequent to that date the Southern churches organized their own board and carried on sep arate missions. At its first General Conference, held in 1846, a Home and Foreign Missionary Society was organized. Its operations were committed to a Board of Managers, who, in conjunction with the bishops, determined the fields that were to be occupied, selected the missionaries, and dis tributed the amount to be collected among the annual conferences. The home and the foreign fields were under the management of the same Board. In 1866 the General Conference placed the work of the Missionary Society under two, one having charge of the foreign, and the other of the home field. In 1870 the missions of the church were again placed under one Board. In 1874 the constitution was again changed, giving to the work its present organization. The General Board has charge of tlie foreign missions, and all others not provided for by the Annual Conferences. It consists of a presi dent, vice-president, three secretaries, and twenty-five managers. The bishops and treas urer are exofficio members of the Board. The Board meets annually, to determine what fields shall be occupied, and the number of persons to be employed in each; to estimate the amount that may be necessary for its missions; and to divide the same among the Annual Conferences. The revenue of the Board is derived from annu al collections in every congregation and Sunday- school, and from such other plans as may be adopted by the church and congregation, by the Sunday-schools and by such societies as may be formed to raise money for this object, and by special collections by the secretaries and bishops, and from donations and legacies. Each Annual Conference is required to pro vide for the mission work within its bounds. Each one is authorized to organize a Board of Missions auxiliary to the General Board. Said Conference Board appoints its own officers, regulates its own affairs, and has control over the missions it may establish, with the consent of the president, within its bounds, and of the funds raised for their support. The first work of the Board was among the colored people and Indians of the United States. The latter was especially important, but is treated of under the article Indians. Foreign Missions. CHINA. The offer made by Charles Taylor in 1843 to go to China as a missionary of the Church was the origin of the action of the first General Conference, held at Petersburg, Va., in May, 1846, when it was decided to com mence a mission to China, and Charles Taylor was appointed missionary. It was deemed best that he should have an associate, and during the year and a half which elapsed before one could be secured, Mr. Taylor studied and took a degree in medicine. In April, 1848, Dr. Taylor and his colleague, Mr. Jenkins, sailed for China with their families. Shanghai was the place selected, after much thought by Dr. Taylor, as the best location for the mission. On arriving at Hong Kong after a four months voyage, the illness of Mrs. Jen kins prevented Mr. Jenkins from going any farther, and Dr. Taylor began work in Shang hai, in September, alone. Nine months later, May, 1849, Mr. Jenkins arrived, and so soon as a sufficient knowledge of the language had been acquired, the two missionaries opened a preach ing place and talked and preached to the many who came, attracted more by the strange ap pearance of the foreigners than by any desire to learn. Few Christian books were published in Chinese at that time, and the work for quite a while was entirely oral; but as the language was acquired more perfectly and intelligibly, converts were made and the nucleus of a church was formed. Liew-seeu-sang and his wife were the first converts, and the man s name has been familiar to Southern Methodists ever since, until his death in 1866, as the eloquent and useful native preacher, whose vigorous mind, quick apprehension, ready and fluent utterance, and noble piety made him so universally beloved and heeded. The mission was strengthened in 1852 by the arrival of Rev. W. G. E. Cunnyngham and his wife; but the work and the climate began to tell on the pioneers, and in that same year ill-health caused the return of Mrs. Taylor in the spring, and in the fall Dr. Jenkins took his wife and family for a visit home, hoping to restore Mrs. Jenkins health by the change, but she died at sea. In September, 1853, Dr. Taylor joined his family in the United States, as his wife was still in bad health, and the mission was left in the care of one inexperienced missionary. Then was the time of the Taiping rebellion, and in that year Shanghai was captured, and re mained in the power of the insurgents for eigh teen months. During all this time little work could be done. Fire and the ravages of the contending armies were fatal obstacles to the spread of the gospel, and the only chapel, to gether with two mission houses, was burned. Dr. Jenkins returned in 1854 with a large re inforcement of three married missionaries, and the hope was that the cessation of the war, the increased number of workers, and the new strength thus given the mission would result in a great degree of prosperity. But the war con tinued, and the missionaries were attacked by sickness. The following year one left the field and died soon after reaching home, and in the next year another of the missionaries was forced to leave. But in spite of difficulties arising from lack of suitable buildings and lack of means, amid bodily weakness and privation, the work was carried on, inquirers increased, and several were received into the church. In 1860 two more missionaries were sent out, but in 1861 Mr. Cunnyngham and his family were forced to leave, after nine years work in that trying climate. Another of the workers was forced to take a furlough in 1861, and in 1862 Dr. Jenkins withdrew from the mission; so that in 1869 the record of the mission during the twenty one years of its existence showed that eight missionaries with their families had been sent out. Death had removed one missionary and two missionaries wives; one had with drawn from the work, four returned, and two were left in the field. About sixty natives had been baptized, and among them were two na tive preachers of great gifts and usefulness. In 1870 three stations had been occupied Shanghai, Soochow, and Nantziang, of which Shanghai remained the principal station, hav ing good mission houses, and two chapels. Good earnest work was beginning to have its effect, and the mission was as strong and ag gressive a power for good as any other of the METH. EPIS. CHURCH (SOUTH) 82 METH. EPIS. CHURCH (SOUTH) missions in China. Rev. Y. J. Allen took charge of an Anglo-Chinese school under the patronage of the Chinese Government, and gave up his support from the Board for the benefit of the work. In addition to his work of in struction, two papers, one religious, the other scientific and literary, were edited by him, and were patronized, by missionaries and native Christians of all denominations. The lack of good periodical literature for the Chinese has been largely remedied by the indefatigable and valuable efforts of this missionary. Until 1875 Rev. Y. J. Allen and Dr. J. W. Lambuth carried on the work. Bible-women and native assistants were trained and put to work, itinerating tours were made in the sur rounding country, a church was gathered to gether at each of the three stations, boarding and day-schools were opened, the work grew ill importance, and the circulation of the pa pers published by Dr. Allen was greatly en larged. In 1875 another missionary was added to the force, and in 1877 Bishop Marvin visited Shang hai, and presided over the quarterly Confer ence. That same year a missionary and his wife arrived at Shanghai. The Women s Board entered the field in 1879, and sent two female missionaries. From this time on the history of the mission has been one of steady and encouraging growth along all the lines as laid down in the beginning, with most encour aging results. Trials and reverses have been met with, but have only been temporary. In 1889 the report showed the following statistics: 18 missionaries and wives, 14 female mission aries, 6 stations, 7 sub-stations, 468 church- members, 3 Anglo-Chinese schools, 205 pupils, 1 boys boarding-school, 78 boys, 3 girls board ing-schools, 63 girls, 31 day-schools, 579 pupils, 20 Sunday-schools, 666 scholars, 2 hospitals, 10,427 patients. CENTRAL MEXICAN MISSION. The conver sion of an educated Mexican, Alijo Hernan dez, was the providential beginning of the work in Mexico. Under the appointment of Bishop Marvin, Hernandez labored one year on the Rio Grande River, bordering on Mexico. He was re-appointed to the same field for 1872. "Bishop Keener, who presided at the West Texas Con ference, which convened in Victoria in the mouth of December, 1872, was favorably im pressed with Hernandez, and became much in terested in view of establishing a mission in the city of Mexico; consequently, early in the year 1873 the bishop visited the city, purchased property suitable for a house of worship, made arrangements for the organization of a mission, and sent Hernandez to enter at once upon the work in this new field of toil." Later the bishop appointed Rev. Joel T. Dawes, of the Louisiana Conference, superintendent of the mission in the city of Mexico. He pushed the work with energy. Bishop Keener visited the city and his judgment was confirmed as to the opening for mission-work presented to the church. In 1879 the work had extended from the city of Mexico to the cities of Leon, Cuer- navaca, Cuautla, Toluca, and Orilaba. Guada lajara and the region about it was taken under the care of the mission in 1883, as a missionary who had been working independently in that region united with the mission. The Central Mexican Mission Conference was organized in 1886. The latest statistics, (1889) show that missions are now carried on in the States of Mexico, Hidalgo, San Luis Potosi, Morelos, Puebla, Vera Cruz, Oaxaca, Guanajuato, Mech- oacan, Aguas, Calientes, Colima, and the terri tory of Tepic, with a total of 17 local preachers, 1.633 members, 55 Sunday-schools, 1.245 attend ants. There is a theological seminary at San Luis Potosi, and the mission press issues regu larly "El Evangelist a," the organ of the mis sion, besides lesson-leaves and, during the past year, 800,000 pages of tracts. MEXICAN BOKDKK MISSION. This mission was also an outcome of the work of Hernandez in the valley of the Rio Grande. The mission district was established in December, 1874, with missions at Brownsville and Rio Grande City. In 1881 there were four missionaries, and the mission was divided into two districts the San Diego and the San Antonio districts. Two schools were opened in 1882 under the charge of missionaries of the Woman s Board, one ;it Concepcion and the other at Laredo. By 1883 the work had extended two hundred miles into Mexico, and of the 23 missions, 9 were in Texas, 4 were on both sides of the Rio Grande, and 10 were in Mexico. In 1886 the mission was formed into an Annual Conference, which re ported in 1889, 20 local preachers, a member ship of 1.819, 14 church-buildings, 76 Sunday- schools, 1,860 scholars, six day-schools: Laredo Seminary, 83 scholars; Monterey Institute, 18 students; Nogales Seminary, 57 scholars; Sal- tillo Colegio Ingles, 60 scholars; Chihuahua School, 18 scholars; Durango school, 3(5 schol ars. The work is carried on in five districts: Durango, including the states of Durango and Chihuahua in Mexico and part of Texas and New Mexico, has a population of 1,000,000, and is 700 miles long by 300 wide; Sonora in cludes the states of Sonora, Sinaloa, and Lower California, and part of Arizona, with a popu lation of 500,000 in its area of 200,000 square miles; Monterey, with mission stations at stra tegic points along the Texan border; Tamauli- pas, and Monclova. BRAZIL MISSION. In 1875 the Mission Board constituted Rev. J. E. Newman, for some years a resident in Brazil, its first missionary in that country, and early in the following year Rev. J. J. Ransom joined him. The province of Sao Paulo was first occupied, but in 1877 work was commenced in Rio de Janeiro. Two missionaries went out under the Woman s Board in 1881. In 1887 the conference was organized, and in 1889 the statistics were: 9 foreign missionaries, 359 church-members, 10 Sunday-schools, 257 scholars, and a college and seminary at Juiz de Fora. JAPAN. At the annual meeting in 1885 the following resolution, offered by Bishop Keener, was adopted by the Mission Board: " Resolved, That we establish a mission in Japan, and that we appropriate therefor the sum of !$3,000." By request of the authorities at home Dr. J. W. Lambuth visited Japan, and reported fav orably respecting a mission. April 20th, 1886, Bishop McTyeire, in charge of the China Mis sion, appointed J. W. Lambuth, W. R Lam buth, and O. A. Dukes to Japan. On the 25th of July Dr. J. W. Lambuth and wife and Dr. Dukes landed in Kobe, Japan. Dr. W. R. Lambuth followed as soon as his duties in Chin i would permit, and on the 17th of September, thirty-two years after the lauding of Dr. J. W. METH. EPIS. CHURCH (SOUTH) 83 METH. NEW CONNEXION Lambuth in China, they held the inauguration meeting of the Japan Mission in Kobe. Afield of most inviting character around the great In land Sea of Japan was found open, and with apostolic zeal our missionaries entered on their work. Their first Church Conference was held in Kobe December 3d, 1886. In 188? they re ported 6 foreign members, 1 Chinese, and 1 Japanese. Rev. W. B. Palmore, visiting Ja pan, had contributed $100 annually for a sup ply of sound religious literature, and the Pal- more Institute, having that end in view, was projected. A Sunday-school with 20 scholars was opened. A weekly collection for a church- building was started. The wives of the three missionaries entered fully into the work. Sixty women of good families were gathered for Bible-reading and study. The whole length of the Inland Sea was visited. Inquirers had in creased to 27; three circuits Lake Biwa, Kobe, and Hiroshima were mapped out and manned by O. A. Dukes, J. W. Lambuth, and W. II. Lambuth in the same order. From the lower end of the great island of Shikoku came appeals for instruction which were answered in 1887. In 1888 a native missionary society and a church extension society were formed, and in the same year resolutions were adopted favor ing an organic union of the various Methodist bodies in Japan. A "Basis of Union" was subsequently drawn up and referred to the home Board. At the third annual meeting of the mission held in Kobe September 4th, 1889, the report gave the following statistics: 5 sta tions, 12 out-stations, 5 missionaries and wives, 3 single men,l single woman; 232 church-mem bers, 12 theological students, 18 Sunday- schools, 485 scholars, 250 pupils in various schools, and 1 church. Methodist New Connexion Mis sionary Society. Secretary, Rev. W. J. Townsend, Richmond Hill, Ashton-under- Lyne, England. The Methodist New Con nexion, the earliest offshoot from the stem of the parent Wesleyan body in 1797, was for some years occupied in laying its own foundations and organizing its forces, but in 1824 it took its first steps in missionary enterprise. It looked with pitying eyes to the sister-island of Ireland, and the Conference passed a resolution to the effect that: " Sincerely deploring the ignorance, superstition, and misery prevalent in Ireland, an effort be made to diffuse the blessings of Protestant Christianity in that island." The plan was developed at the Conference of 1825, and the following year the mission was estab lished in Belfast and contiguous towns. Since that time important and useful operations have been continued with considerable success. In 1835 the attention of the Conference was directed to Canada as an urgent sphere for mis sionary operations, and in 1837 the Rev. John Addyman went as the first agent of the Con nexion to the Dominion. He was joined in 1839 by Rev. II. O. Crofts, D.D., and great prosperity attended their labors. The mission expanded until in 1875.it united with the other Methodist bodies in Canada, and became the one powerful Methodist Church of that country. When the union took place the Mission com prised 396 churches, 7,661 church-members, 167 Sunday -schools, and 9,259 scholars. In 1859 a long-cherished wish of the Con nexion was realized by the formation of a mis sion to the heathen. China was selected as the field of labor, and Revs. John Innocent and William N. Hall were the first agents of the Society sent there. They worked at Shanghai, until they had opportunity to choose deliber ately their location, and eventually they settled in Tientsin, the great seaport of North China. Here they opened several stations and met with encouraging success. In 1862 a mission to Australia was com menced and churches were raised in Adelaide and Melbourne. In 1887, these churches not having developed resources to make them inde pendent, and the energies of the Society being demanded by the increasing claims of the Chinese work, they were given up. The church in Adelaide united with the Bible Christians, and that in Melbourne with the Wesleyans. The Society is managed by a committee, con sisting of a president, a treasurer, and a secre tary, with 16 ministers and 16 laymen, appointed annually by the Conference. The mission in China is its only foreign sphere, but it actively pursues its work in Ireland, and also in opening fresh stations in large manufac turing centres in England. In China it has three circuits. The first and earliest, in Tientsin, has a fine establishment in the British Com pound, consisting of a college for the training of young men for the native ministry and which is complete, with residences and appliances for the principal, the native tutor, and 18 students; also a female college for the education and training of 12 native girls and 4 women for Christian work, with residence for a lady prin cipal and native helpers. There are two chapels in the city where daily preaching of the Word is carried on, and the English church, in which united services are held, stands on ground owned by the Society. In addition to these there are a chapel and native church in Taku, and the same in Hsing Chi, a city to the west, of Tientsin. This society was the first to enter this great city, but it has been joined since by the agents of several other societies. In 1866 an aged man took his seat in the principal chapel of the Society in the main street of the city, and listened with earnest at tention to the address of the missionary. He remained after the service as an inquirer, and told a wonderful story. He was a farmer from the village of Chu Chia Tsai, in the Shantung province, 140 miles south of Tientsin. Under the influence of a marvellous dream he had travelled to the great city to listen to the foreign teachers of religion. He became an earnest be liever in Jesus, and went to his home carrying with him Bibles, hymn-books, and other Chris tian publications. He invited his neighbors to his house, announcing to them his conversion and reading to them the Bible. A great awak ening took place in the village, which spread by degrees over the district, with the result that a pressing appeal was sent to Tientsin for a mis sionary to come down and take charge of the great work. Thus a second circuit was formed by the Society which now spreads over about 300 miles of the province and consists of more than 40 native churches. In recent years a third sphere of labor has been occupied in the neighborhood of Kai Ping, north of Tientsin. Near this city exten sive mines are being worked by a syndicate of Chinese mandarins, who applied to the Society for a medical missionary, offering to afford METH. NEW CONNEXION 84 METHODS OF MISS. WORK facilities for the teaching of Christian doc trine amongst the workmen. An extensive circuit is now being worked round the neigh borhood of the Tang San collieries, extending to Yung Ping Fu, an ancient and important city near the old wall. These are the particu lar localities at present occupied by the agents of the Society. It has been a special aim of this Society to work the mission as much as possible by native help. The number of foreign agents has been small, but it has been blessed with and owes much of its success to a large number of faith ful and devoted native helpers. It numbers at present 52 chapels, besides smaller preaching places, 6 foreign ordained missionaries, 40 native preachers and catechists, about 3,000 adherents, 1,268 church-members, 227 candi dates for membership, 19 schools, and 178 scholars. In addition to these, in Tientsin it has a lady agent in charge of the college for train ing women and girls, in Shantung it has a medical missionary who has charge of a dis pensary, and a hospital, with beds for 80 in- patients. This institution is crowded with patients, who come on the appointed days from all parts of the district, often to the number of 120 or more, and it is exercising a very happy influence on the success of the mission. The missionaries have no methods of work peculiar to themselves. The chapels are open daily for reading the Scriptures and preaching the gospel, and generally in the large cities and towns, large audiences assemble to listen to the foreigners. After the public service audience is given and conversation held with inquirers who may remain for further information. In the Shantung circuit the area covered by the mission is so wide that the foreign missionaries have to take frequent tours round the churches, exercising a general superintendence over them, and directing the native agents in charge of them. In connection with the work in this circuit several pious native women have been employed for some years in ministering the gospel to women with great success. These have not been able to read or write, but having retentive memories, they are able to repeat the principal portions of the New Testament, hymns, catechisms, etc., and so are well pre pared to speak to congregations of women with great effect. It is to cultivate this branch of essential mission work that the college for women and girls has been opened in Tientsin, and it is intended to prepare females there who may carry the gospel to their own sex in all portions of the mission. The organ of the mission is "Gleanings in Harvest Fields," which is published every other mouth, and is edited by Rev. W. J. Townsend, the general secretary of the Society. The in come of the Society for 1889 was 6,038, the expenditure was 6,206. Ittethodist Protestant Church, Board of Foreign Missions. Head quarters, Eastou, Maryland, U. S. A. The organized missionary work of the Methodist Protestant Church began in 1882. Previous to that time the money received by the church for foreign missions was given to other Boards, at the direction of the pastor who secured it. Some of this money went to Japan, where Miss L. M. Guthrie was employed by the Woman s Union Missionary Society of New York. By this means Miss Guthrie learned of the Method ist Protestant Church, and subsequently when she was in this country she put herself in com munication with some ladies of the church in Pittsburg, Pa., through whom she had received funds for her work. Before her return to .Iap:m she had an interview with these ladies, which resulted in the organization of the Woman s Board of the Methodist Protestant Church. Soon after the General Conference of the Church elected a Board of Missions, Rev. F. C. Klein of Baltimore being appointed superintendent of the mission work in Japan. Under his management the work developed to its present proportions. Rev. F. T. Tagg, being elected corresponding secretary, organized methods for the collection of funds, and the church became more interested in the work, and it became possible to send more workers into the field. Development of its Foreign Work. The or ganization of a Board of Missions was due ta the interest aroused by Miss Guthrie, and Japan, her field of work, was most naturally chosen. Yokohama was the first station opened by the Board. The work at Fugisama and Nagoya was organized in response to the call from the natives for Christian teaching and evangelistic work. Constitution and Organization. The Board of Missions is organized under the discip line of the church, which provides for the collection of funds, the employment of mis sionaries, the establishment of missions, the erection of schools and church buildings, etc. The Society is permitted to do all that its finances will permit, but it cannot go into debt. It has no special lines of work ; its general methods are like the Boards of other churches, in the organization of schools for the education and churches for the evangelization of the natives. methods of Missionary Work. Un der this head it is proposed to give a brief sur vey of missionary work as it is actually being conducted, with special reference to the methods used. Under the head " Organization of Mission Work " the agencies employed in the conduct of these methods will be considered. The first thing to be clearly stated is the ob ject of missions. A missionary society is formed, funds are collected, missionaries are appointed and sent out to some foreign land. What is it that these men and women seek to accomplish? Have they any definite thing in mind, or do- they go out under some great, if rather vague, impulse of doing good and obeying the last command of the ascending Saviour? Ordinarily the constitution of a society givea the answer to such a question. In the case of missionary societies many make no reference to il at all, or mention it in only the most general way, e.g., "the diffusion of the knowledge of the religion of Jesus Christ;" " the diffusion of the blessings of education and Christianity;" "to preach Christ and Him crucified, and as an after result to lift the natives to a higher level," etc. Scarcely more particular on this point are the instructions to the missionaries as they go to their fields. So far as published statements are concerned, there is little or no precise definition of the work of the foreign missionary. It is undoubtedly partly for this reason that so many METHODS OF MISS. WORK 85 METHODS OF MISS. WORK are skeptical of the value and results of mis sions. Were a clearer statement made and widely known, there might be less misappre hension. It does not, however, follow that the actual work of missionary societies is vague or scattering. Except in rare instances, it is sharply defined and steadily directed to a well-under stood end. That end is twofold: first the con version, second the sanctification and develop ment, of individual souls. The second, indeed, involves their relations as members of the Church of Christ, as component parts of society and the nation, but the basis is always the indi vidual. Missionaries go, not to Africa, but to the Africans; not to Persia, but to the Persians. The Church of Christ in Japan is made up of men, women, and children, in each one of whom the missionary is interested and for whom he labors, that the likeness of Christ may be developed in them. Undoubtedly other ends are sought: the spread of the comforts of civilization, the eman cipation of thought from the thrall of false sys tems of belief, the establishment of better social conditions, government, etc. But these are sub sidiary, and in a degree accidental. Wherever they seem to take the precedence, a more careful examination will in almost every case reveal the fact that they are means to an eiid, and that the end is the individual soul to be converted and built up in likeness to Christ. And this is not mere theory, but actual fact. Let any one look carefully at the reports of the societies, and whether or not he approves of their general or ganization, he will find that their methods tend always toward individual, personal work. According to this, the methods adopted in missionary work may be considered as, 1st, Evangelistic; 3d, Pastoral. The first has primary reference to the conversion of men, the second to their development into a likeness to Christ. As expressed in a letter received from the secretary of the Church Missionary Society, we have: 1. The preaching of the gospel to the un converted; 2. The building up of the native church as it is pictured to us in the concluding chapter of St. John s Gospel, where Christ s ser vants are represented in figure, first as fishers casting the gospel net, and then as shepherds feeding and tending the flock. Education is a part of each. For the heathen and the Moham medan it is undertaken solely as a means of evangelization. For the Christian population, whether elementary for the children or profes sional for the future pastor or teacher or evan gelist, it is a department of pastoral work. So, too, publication is a department of each. Medi cal work is primarily evangelistic, its benefit to converts is rather incidental." We will therefore consider first these two classes more fully and then take up the partic ular methods first, those that really belong to both; second, those that are distinctive of each. 1. Evangelistic. The missionary as an evangelist meets with four classes of men: 1st. Those who are greatly dissatisfied with them selves and their condition, and are not only ready but anxious for a change. 2d. Those who are bitterly opposed to change because of their re lation to the existing order of things. 3d. Those who are willing enough to change but wish to have the advantage of change made evident. 4th. Those who are absolutely indifferent, con tent to let well enough alone. The first con stitute a very small minority, and the classes in crease in number to the last, which includes in every case the immense majority of every land where missionary work is undertaken. The problem of the evangelist missionary is to find the first, disarm the second, convince the third, arouse the fourth, and bring all to an acceptance of the gospel of Christ as a Saviour from sin, and their repentance and conversion. 2. Pastoral. The evangelist having accom plished his work, that of the pastor commences. First, the individual Christian is to be established in the faith, to be guided and assisted as he endeavors to throw off old habits of thought and of life and put on new ones; to be instructed, that he may be enabled to recognize and over come temptation now meeting him under en tirely unaccustomed forms; to be strengthened, that he may become an aggressive power to bring others to Christ. He is then to be associated with his fellow- Christians, to be looked upon no longer merely as an individual but as a member, first, of the organic church, and, second, of a community and nation which he is to help to bring into accord with the precepts of the gospel. The church is to be established as a perma nent institution for the work of Christ. It must first be organized in all its different departments, placed on a firm foundation of faith, self-sup port, activity; be provided with the various means essential to its continued existence and growth. The community is to be permeated with Christian ideas, its social life freed from its evil associations, brought into accordance with the spirit of the gospel, its customs purified, its aims enlightened, its national life made to in clude a genuine and true patriotism. And so on in all the endless lines that open lip before us as we look out overall that is involved in the establishment of the kingdom of God upon earth. Each division is a mighty task, more per plexing even than the corresponding duty of the churches at home. And retrospect only makes its difficulties stand out more promi nently. No one can travel in the Levant, over the roads where Paul led the way in Chris tian work, recall the story of those first cen turies of growth, remember the subsequent centuries of stagnation, decay, and almost death, and not wonder whether the story is to be re peated in the churches now gathering in every city and town, and almost in every village. Modern Christians are no more sincere or de voted than those of earlier ages; modern mis sionaries no more earnest or skilled than the apostles and fathers. The problem of the mis sionary, especially in his pastoral work, is one of permanency and growth. The question he is constantly striving to solve is that of how to hold the vantage-ground gained, and make it the point of departure for new achievements. Here certain essentials must be kept in mind: 1. The development and growth of the individ ual church and community must be natural, not forced. The genius of the people must be studied, and that line of development found which will bring out the best that is in them. South Sea islanders cannot be transformed into Europeans or Americans, and every effort to so transform them results in harm. At the same time they must be something different from what they have been. While it is doubtless true that the Asiatic must remain an Asiatic, it is also true that the Christian Asiatic must be as METHODS OF MISS. WORK 86 METHODS OF MISS. WORK different from the heathen or Mohammedan Asiatic as the modern Englishman is from his Norman-Saxon progenitors. 2. The ele ment of time is very essential. Occasionally a sudden transformation will come; but this is the exception rather than the rule, and he works best who is not disturbed if he has to work slowly. 3. The methods adopted must be primarily constructive, not destructive. Their object is to build up rather than to tear down. They do not attack systems, but seek to help in dividuals. It is not that Islam, Hinduism, Shin- toism, or Felichism is to be overthrown, but that individual Moslems, Hindus, Japanese, Africans, are to be guided and assisted into a higher life. It is not so much that corrupted, degenerate Christian churches, as churches, are to be brought back to a pristine, or even better than pristine, purity; but individual Armenians, Nestorians, Copts, Roman Catholics, Bulgari ans, Greeks, are to be helped to lead Christian lives, to understand better the full force of the truths that their lips profess, the full love of the God that they so often iguorantly worship. Undoubtedly the false systems will fall, the old churches be purified; but that is not the end in itself. Attacks are at times necessary. Fearless exposure of false teaching has its place, but missionary polemics as a rule are directed not against false thought so much as against sinful life. There is no shirking in the declara tion of the truth, but the truth attractive, not repellent, is the great theme. I. Taking up now the different methods, we mention first those that are common to both evangelistic and pastoral work, not undertaking to be exhaustive in the statement of them, but rather to indicate the lines along which the mis sionary works. 1. Personal Conversation. The prime element in all missionary work is the personal. Men are drawn to men. Just as it was Christ s person ality that drew men to Him, so it is largely the personality of the missionary that draws men to him, and through him to the Saviour. This has been most markedly shown in the lives of the great leaders Henry Martyn, Judsou, Livingstone, Goodell, Hannington, and others. Indeed, almost all who have had success in mis sionary work have found their greatest power in the close, intimate relation of personal con versation, personal contact, where the needy soul felt the touch of the full soul, drew strength from it, and was satisfied; where the hard soul felt the power of the magnetic soul, and despite itself was drawn away into a higher life; where the cold, indifferent soul felt the heat of a soul on tire with the love of God, and expanded into a nature purer far than it had dreamed of. It is no easy thing for an Occidental to come in contact with Oriental ideas, prejudice, and habits, and seek to exert such influences as shall bring about change without doing harm. It is easier to create repulsion than attraction, to harden than to soften, especially in public. Men, too, are swayed by the power of association with their fellow-men. A single soul in a mul titude may be overwhelmed, in private conver sation it may be developed. Thus the fundamental method of missionary work in every land is intercourse with persons. Not only is this true of the historical inception of any work, but also of its continuance. It is just as important and universal to-day as when mis sion work was commenced. It is employed by every different agency, foreign and native, mis sionary, pastor, eatechut; especially by zenana- workers, and almost exclusively by Bible- readers; it is adapted to every class, and is almost the only means of reaching some. In the pastoral division of missionary work the clement of personal influence is, if anything, stronger than in the evangelistic certainly so far as the missionary himself is concerned ;*and it is here that personal genius makes itself felt most markedly. It not infrequently happens that to a passing traveller the missionary appears to be doing little missionary work. He seldom preaches, he may not be an educator or a translator. Hour after hour and day after day he is in his study, or among the people, talking, talking, talking. Could the observer hear and understand the conversation, he would marvel at the range of topics, covering every depart ment of human life and every phase of relig ious doctrine. Shall tithes be given? How shall a church be organized ? What is a Chris tian s duty toward an unjust, tyrannical govern ment? The following, jotted down in a few moments by a missionary, will give an idea of the keenness of the questioners: "Why has Christian civilization not accomplished in America what you preachers claim that it is fitted to accomplish?" " Why are your Indians so bitter against j r ou, and repressible only by force ?" " If friends pray for us on earth, why should their hearts be dried up and their mouths be stopped when they go to heaven f " Can a man be a believer who has not been an infidel? Must he not first challenge, then establish, then believe?" Any one can give instance after instance where he has had to call up every line of study that he has ever pursued, to meet the diffi culties that occur to the minds of those he seeks to help. But not only does he have to meet personal queries. The missionary must be a statesman. Church quarrels occur on mission ground as well as in Christian lauds, and it is often owing chiefly to the missionaries personal power that they are overcome. Con flicts with persecuting relatives furnish some of the most difficult cases. But instances need not be repeated to show that personal individual influence is one of the mightiest forces of modern as of ancient missions. 2. Public Preaching. This is the develop ment of personal conversation is, in fact, per sonal conversation on a somewhat extended scale. It is not oratorical, but conversational; not instructive, so much as hortatory. And it is universal. Not a few have the idea that preaching is taking a secondary place in the importance of modern mission work. In the large cities, schools, colleges, Bible houses, printing-presses, are often more prominent than the preaching places, and many a traveller passes through and reports that mission work, which is primarily concerned with saving souls, has become a means of diffusing education and civilization all good in its way, but a depart ure from fundamental ideas. Thus a Christian man visited the city of Constantinople, saw Robert College, the Bible House, the American College for Girls, the school and dispensary of the Scotch Free Church Mission, etc., and said he was glad to see such good work being done, but was sorry to see so little preaching 1 The missionary said: "Come with me on Sun- METHODS OF MISS. WORK 87 METHODS OF MISS. WORK day." Then be took him from one end of the city to another, and in Stamboul, Scutari, Galata, Hasskeuy, showed him gathering after gathering, where preaching to audiences numbering from 75 to 300 was going 011 in Turkish, Armenian, Greek, Spanish, and Eng lish. The traveller went away, satisfied that missions had not made a new departure in that line. The same thing is true of every mission station in the world. Comparatively few of the missionary societies report the number of preaching places, partly for the reason that accurate statistics are almost impossible, partly because there is such a wide divergence of usage. If we take the term preaching place to mean a place where divine service is held regularly, whether conducted by a pastor, preacher, evangelist, or catechist, it is probable that the number will somewhat exceed the number of stations and out-stations. Thus, the A. B. C. F. M. reports 1,058 stations and out- stations, and 1,402 preaching places. Other societies, however, make the term station synonymous with preaching place, so that the proportion of the A. B. C. F. M. would not hold through the whole list. We may estimate the whole number of stations and out-stations at about 12,000. (The statistical tables of the "Missionary Review," December, 1889, give 10,609; but there were a number of societies from which no returns were secured, so that the above estimate is probably not far out of the way.) If we increase that by 10 per cent, it is probable that we shall strike a fair estimate as to the number of places where there is regular preaching, and this would give 13,200. In addition to these there are a large number of places where preaching services are held in connection with evangelistic tours, and in many sections of India and China there is not a little of public street-preaching. The fact, too, that there are fully 1500 to 1600 ordained preachers, and a very much larger number of unordaiued evangelists, catechists, etc., whose chief work is preaching, shows that it is relied upon as the great means of bringing the knowledge of the gospel within the reach of men. Passing to the pastoral division, we find the preaching assuming more the character of that in our home churches. It is less conversa tional, more rhetorical ; less hortatory, more educational. Its range of topics widens, and it touches upon every and all the various needs of society and the nation, as well as of individuals. Yet always and everywhere it is intensely per sonal : the man is never lost sight of in the community. 3. Sunday-schools. These need no special de scription. They are carried on in much the same way as in home lands, exert much the same influence, and hold much the same gen eral position, both in their evangelistic and pastoral use. An idea of the universality of their use is gained in the fact that in the report of the A. B. C. F. M. they are not classified apart from the churches and attendance, the rule being that wherever there are services there is a Sunday-school, with not far from the same average attendance. The American Baptist Missionary Union shows 521 Sxm day-schools, with 9,072 pupils ; the Methodist Episcopal Church (North), 1,944 Sunday-schools, with 112,928 pupils (including 710 schools and 43,569 scholars in the European missions, being 1,234 schools and 69,359 scholars in their dis tinctively foreign work). Of the British Soci eties the London Missionary Society reports 381 schools with 22,415 scholars; the Wesleyan Methodist, 694 schools, 35,698 scholars (in their foreign work as distinct from the Colonial and Continental); the Baptist Missionary Society does not give the number of schools, but reports 3,746 scholars. The Basle and Rhenish Socie ties report large numbers. The fact that they do not appear in most of the reports is by no means an indication that they are not widely used as an evangelizing agency. The chief hindrance lies in the lack of competent teach ers, but that is constantly diminishing in force. 4. Education. This is a broad term, and as used indefinitely creates not a little misappre hension. As used in regard to missions, it com prehends the whole system of schools, from the primary to the college, in which (except in the case of the theological seminary) the instruc tion is general, and covers the same subjects as are covered in the public schools, academies, and colleges of America and Europe, but al ways including some direct religious instruc tion. In the earlier stages of missionary enter prise this form of work was, at least in most cases, not thought to be consistent with its dis tinctive character as evangelistic. As the pas toral element increased, it became readily rec ognized as an essential, especially for those who were to take up the work that so increased upon the missionary s hands that he simply could not do it. Converts implied churches; churches needed pastors, and the contrast be tween pastor and missionary must not be so great that the people should not be willing to look to the former as their leader. And so on in all the grades of active work and church de velopment. Education as a direct means of evangelization has come, however, to hold a more and more prominent place in the minds and plans of missionaries. 1st. It is an essential to the reading and un derstanding of the Bible, and upon the knowl edge of the Bible conversion must depend in a great degree. Illiteracy in mission lands is extreme, and involves not merely ignorance of letters, but of words, as expressive of ideas. The child in a primary school who has learned to read has a higher grade of knowledge of Bible truth than his parent. 2d. It is a great assistant in the correction of false ideas, thus opening the mind to re ceive the truth. In many cases it is almost an absolute prerequisite to such appreciation of truth as must precede conversion. 3d. It secures a certain time during which positive religious influence can be brought to bear upon the individual, whether child or adult. This element of time, in which the old prejudices may be softened and new ambitious and hopes aroused, is one of the most impor tant elements in the influence of education as an evangelizing agency, especially as it takes chiefly the young at a period when they are un der formative influences. Looking now at education as it is actually conducted, it is so similar to that in Christian lands as to scarcely need description. The con comitants of rooms, seats, floor, walls, win dows, etc., are often different; but the text books are much the same, the methods are very similar. The kindergarten has not been confined to the Occident, but helps the Orient METHODS OF MISS. WORK 88 METHODS OF MISS. WORK as well; and every form of modern advance in style of instruction is adapted to the needs of Arabs, Hindus, Japanese, and Kafirs. Grading is conducted on much the same prin ciple as in other lauds. Small villages nave little more than the primary school, where children (and sometimes grown people) learn to read and write, and get some idea of the great realm of knowledge that opens before them. The larger towns and the cities have every grade up to the high-school. Boarding-schools are established for those who, having passed the lower grades in village schools, are anxious for higher education, or may be fitted for work as teachers. Colleges, too, with courses of study that may be most favorably compared with those of England and America, are founded everywhere, and exert not a little influence among those classes that do not attend the lower grades of schools. In the same general line is the movement for industrial education carried out so fully by the Basle Missionary Society, and at Lovedale, South Africa (q.v.), by the Presbyterian churches of Scotland. It is, however, in the second division of missionary work that the value of education is seen in its fullest degree, and in which it is carried to its highest grade of efficiency; and it is here that there has been the most discussion as to the wisdom of allowing it so prominent a place in missionary work. Without entering into the discussion, or even undertaking to give a detailed statement of the extent to which higher education is carried by the different societies, it is sufficient to say that it has been developed in direct proportion to the apprecia tion of this second part of missionary work. As long as it was felt that the work of the missionary proper ceased when a man was con verted, so long it was felt and held that the higher education, while advantageous in itself, formed no legitimate part of the missionary- society s work, but must be left to local organi zation or individual effort. When, however, it became more and more evident that the only salvation for the convert himself lay in his opportunity and ability to grow, and that that opportunity could not and would not be given or the ability developed unless the society lent a helping hand, then the high-schools and colleges sprang up on every side, until there is scarcely a society that has not one or more, while many have several. These are in many cases semi-missionary, i.e., they are under missionary auspices and general missionary direction, though supported partly if not. en tirely by distinct funds. Looking at the special objects in view in this second division of pastoral work, we note especially 1. The furnishing of an educated ministry, which not only takes the place of the missionary, leaving him free for the work of superintendence, but enables the churches to be placed upon a more substantial basis of self- development and fits them for aggressive work. 2. It supplies an element of support to the ministry in the form of an educated laity, able to hold its own in matters of faith, resist any undue desire for ministerial authority (very natural in lands where the hierarchical idea ha s held a most prominent place), and exert a powerful influence in the community. 3. It helps to solve the question of social customs by bringing the community in contact with the best results of society in other lands. This has its dangers as well as its advantages, yet it is a positive necessity. Customs of social life a people must have. If heathen ones are discarded, something must be provided to take their place. It is chiefly through ths higher education that the best of Christian usages in social intercourse reach the people of non- Christian lauds. 4. It places women in their proper relation in the home, the church, and the community. The occasion for the development of one of the finest institutions for girls on mission ground (the American College for Girls at Constan tinople) was the feeling, as expressed by parents of the wealthier classes, that they wanted a Christian education for their daughters, which should fit them, not only for teaching, but for presiding in their homes. Any one who -would accurately judge of the effects of this line of missionary work should follow those young ladies not only to the village life of Ada Minor and Bulgaria, but to the more pretentious homes of the cities. 5. It gives a proof unexcelled by any other, to the great mass of the indifferent in mission lauds, that the gospel takes in the whole man and develops the best that there is in him. In these days of the telegraph and quick and easy communication, Christianity is judged by its ability to develop as well as to impart. Islam, Buddhism, etc., are losing their hold upon men largely by reason of their failure in this very regard, and Christianity is being watched most closely to see whether it meets the need. Robert College at Constantinople, the Syrian Protestant College at Beyrout, the Doshisha in Japan, the almost numberless in stitutions in India, are testifying to an element of power in Christianity before which old systems must soon give way. 5. Publication (see also Bible Distribution). As an evangelizing agency the preparation and dissemination of Christian literature has always held a foremost place, and need not be discussed here. Its object is: 1. The presentation of Chris tian truth in such form as to attract the notice, stir the thought, and arouse the conscience of those who for one reason or another do not come under the personal influence of Christian work ers. 2. To guide the thoughts of those who are already inquiring. Here especially the construc tive spirit rather than the destructive is kept prominent. To put into the hands of a Moslem a tract attacking the character of Mohammed or the truth of the Koran would in most cases do more harm than good. Such tracts are indeed powerful instruments in the hands of those who know how to use them. The sledge hammer will do what nothing else can, but it must not be allowed to work indiscriminately, without special direction. The lines of publica tion followed by missionaries with a special view to evangelistic work are: 1. Tracts, set ting forth in simple and attractive style some gospel truth, often in the form of narrative, so as to bring out forcibly the personal element. 2. Books explanatory of the Bible and Chris tian doctrine, emphasi/ing such points as have special relevancy to the needs of that particular people and place. 3. Periodicals, weekly and monthly. These latter are in many cases in the form of illustrated child s papers. The weekly papers have more of secular matter, but are always not merely evangelical, but evangelistic METHODS OF MISS. WORK METHODS OF MISS. WORK In tone, and reaching, as they do, multitudes who hold aloof from direct missionary influences, are powerful means for Christian work. In pastoral work missionary publications in clude the higher lines of theological and other text-hooks, and some general literature. There is not as much of this as there ought to be, chiefly because, in the great strain upon the time and strength of missionaries, only that is done which at the moment is most essential. As, however, higher education provides mature minds among the natives, this want is being supplied more fully. II. Turning now to those methods which are distinctively evangelistic or pastoral, we notice, as belonging to the former class, Attention to physical and social needs, in cluding especially medical work. The relief of physical suffering, the supplying of social wants, is a department of missionary work where, ex cept in the single item of medical work, classi fication is impossible. Acting upon the general principle that the state of the body affects most vitally the condition of the mind, missionaries in every land have adopted the various means now used so freely and successfully in the large cities of Europe and America. " The gospel of a clean shirt," or even of any shirt at all, has proved in many cases a most powerful one in lands where social customs were of the lowest. But even in communities where that particular form of evangelization was not called for there has almost invariably been need of more or less attention to these wants, in order to secure entrance to and appreciation of divine truth. In the earlier history of missions, far more than now, persecution took a form that left the convert without even the means of subsistence. An excommunication that forbade the baker to sell him bread, meant more than trial: it meant starvation to the man who was bold enough to accept the new faith. In such circumstances the missionary was compelled to meet the emer gency in such way as he best could. Of recent times that has not been so true ; but the need has come in the form of widespread distress from deluge, famine, and pestilence. India, Turkey, Persia, and notably China, have re peatedly furnished instances where the supply ing of material food has prepared the way for the reception of the spiritual, and hunger, cold, and nakedness have unbarred many a door hitherto held tight closed by prejudice and hostility. Undoubtedly there is danger in this, and none are so quick to recognize it as the missionaries. How to give help without pauperizing, how to avoid the appearance of a bribe to accept Chris tianity, has required the most careful judg ment. Medical missions have of late come to the front as a direct element of missionary evangeli zation with a rapidity that makes one wonder that the church was so slow to recognize their value and power. Their general character is noted elsewhere (see Medical Missions); here we have simply to mention the varied forms in which they effect their work. 1. The most important end that they meet is the alleviation of physical pain, so that the soul can comprehend the force of the divine message. No one who has been in mission lands can have failed to see instance after instance where preacher and teacher have failed, but the doctor has succeeded, primarily by re moving the obstacles inherent in a diseased body, and by the positive attraction of gratitude for the kindness rendered. 2. The medical missionary is often a pioneer, securing entrance and acceptance where a preacher or teacher would be immediately re jected. This is especially true in such countries as China, where the prejudice against foreign influence is so strong as to yield to almost noth ing else. Another notable example is found in the history of missions in Korea (q.v.). 3. The physician is often able to exert an in direct influence in favor of evangelical work by the prevention of hostility on the part of in fluential men. Notable instances of this have occurred in Persia, where the personal influence of such men as Dr. Asahel Grant and later of Dr. J. P. Cochran with the wild chiefs of the Koordish Mountains have undoubtedly availed much to prevent bloodshed, secure gratitude, and disarm prejudice. The distinctively pastoral methods of mission work are chiefly connected with organization and superintendence, and cover the church, the family, and social and community life. Church organization is one of the first of the distinctively pastoral duties of the missionary. The new converts cannot stand alone. For their own growth they need mutual support, and for their position in an unfriendly and often hostile community they need organiza tion. It is not only natural but inevitable that that organization should take the form to which the missionary himself has been accustomed; and thus it happens that mission churches are in most cases the extension of the denomina tional differences of the home lands. It is, however, to be said that those differences are seldom if ever as sharply defined in foreign fields as at home; and except in case of divisions in the churches resulting from rival teaching, the members look upon them as formal rather than substantial. There are some cases where the form of church organization has been left almost entirely to the choice of the native community, with the result of an occasional departure from the denominational usage of the missionary. This is especially true of the mis sions conducted by the Congregational Churches of England and the United States. As a rule, however, the idea of the missionary has pre vailed, not because he has felt tied to it, but because in it he can work to better advan tage for the best growth of the church. The question of church organization has come up with some sharpness in reference to the work among the Oriental churches and in Papal lands. When missions were commenced in the Levant among the Armenians, Nestorians, Greeks, etc., there was no plan for a separate church organization. The old one, it was thought, was good enough, and it was far better to utilize that, introducing whatever of reform was necessary or practicable, but not severing historic associations, especially in view of the fact recognized by all, that their creeds were essentially in accord with modern faith. This, however, was found to be impracticable (see especially article Armenia); and as a matter of fact Protestant church organizations have been formed wherever Protestant missionaries have gone. Family life on mission ground has always received the attention which has only recently been given to it in Christian countries as a METHODS OF MISS. WORK 90 MEXICAN VERSION direct method of exercising Christian influence. This is true in almost every hind, but is espe cially marked in those sections where the change has been from a complete paganism. The relations and mutual duties of husbands and wives, parents and children, form not only the theme of much earnest thought on the part, of the missionary, but of much careful coun sel. To raise the wife from the position of a slave to that of an associate; to develop in the husband and father the sense of responsibility for something more than the provision of the physical needs of those dependent upon him; to educate the children to a genuine reverence rather than an unthinking obedience; to give the home an identity as a centre of Christian life, these are some of the problems which can only be met by the recognition of family life as a distinct method of pastoral work. The mere statement of them indicates their broad scope, but gives very little idea of the perplex ity attending them. The transition from the old to the new must not be too abrupt or do too much violence to established customs. How ever much the missionary may deprecate the marriage of a Christian man to a heathen woman, it may be better to allow, or even to encourage it, than to give occasion for the charge that Christianity disregards the sanc tity of the betrothal vow entered into before conversion. Even polygamy has to be treated carefully, lest the impression be given that the marriage relation itself is of light moment in the missionary s eye compared with the observ ance of customs with which he is familiar, but which seem to the convert unnecessarily harsh, especially in view of the biographies of the Old Testament. And so on in all the numerous relations which come out in bold relief when seen in the light of unaccustomed habits. Here we can merely indicate, not discuss or even ex plain in detail the different forms in which missions must work as they seek to confirm the new churches in their works as well as their faith. Social life, or the relations of families with each other, may perhaps be considered as one of the problems rather than a method of mis sionary work or influence. It is, however, gaining increased importance in the eyes of those who are watching the development of Protestant Christianity in foreign lands. A man leaves his old faith and accepts the new one. He cannot, however, break away entirely from his old associations, which may include those dependent upon him certainly those to whom he has duties. He meets them daily in home, in business, in the social circle, is bound together with them in many ways. He cannot if he would isolate himself from them. It is the old question of the times of the apostles, and creates as much perplexity now as then. To meet it wisely, and place the settlement on a firm, enduring basis, requires that the mission ary make a specialty of its study in all its bear ings, and be able not merely to show where the old is wrong or weak, but to present something that shall commend itself to all as taking its place. That this is being done increasingly is evident to all who watch carefully the progress of thought as indicated in the discussions of missionary methods. Community and national life are in most cases but the development of the social. There are fields, however, where they involve ques tions of still greater perplexity. Instances of this occur in Africa and the islands of the Pacific, and even in the Levant, wherever church and state are united, and political privi leges depend upon ceremonial observances. In some cases practically new states have been formed, with their entire paraphernalia of offices and officers. When this has not been the case, still the new Christian community has invari ably had a distinct if not a corporate existence, which has come to be recognized as an important element in rendering the position of the church complete and permanent. Here the missionary meets the questions of accord to unjust laws and the demands of unchristian governments. Each case cannot be settled merely upon its own merits: the very idea of a Christian s rela tion to the powers that be " must be thoixnigh ly thought out and clearly stated. Most marked instances of this have occurred recently in connection with the French and Spanish oc cupation of islands in the Pacific, where the firm, patient influence of the missionaries has been the only thing that prevented hostilities, which would inevitably have ended in loss of life if not of national existence. The Christian state, not so much as an accomplished fact, but as an ideal, is a most practical and impor tant element in the methods by which Christi anity is to be ultimately established. That this statement of the methods of mis sionary work is complete, is not claimed. Many things will occur to those intimately acquainted with the subject which should have been mentioned. If, however, the impression shall have been given that missionary work is no mere haphazard carrying out of a vague although noble impulse, but a calm, determined, well considered effort on the part of the churches through their representatives to estab lish Christian faith, worship, and life on a sure foundation in every section of the globe, the chief end of the writer will have been attained. Some special items, such as the work of laymen, the community life, etc., will be mentioned under the head "Organization of Mission Work." 1TI el I a Kalitla, northwest coast British, Columbia, 30 miles south of Alaskan boundary. Fairly healthy, though damp and very change able. Population chiefly Indians. Language, Zimshian. Religion, pagan. Condition of natives low. Mission station C. M. S. (1862); 6 ordained missionaries and wives, 1 bishop, 5 unordained missionaries, 17 native helpers, 8 out-stations, 7 churches, 250 church-members, 1 theological seminary, 6 students, 8 schools, 310 scholars. The mission was begun by Mr. Duncan, a C. M. S. teacher at Fort Simpson, in 1857. The Zimshians are a very simple-minded, single- hearted people, a little credulous, very supersti tious, and therefore very open to the seductive influences of the whiskey and vices of the white man. In order to protect his flock, Mr. Duncan moved with his converts in 1862 to .Met la Kahtla, where he led them in the pursuit of agriculture, deep-sea fishing, etc. Good artisans of his acquaintance were induced to join the colony, which was at that time a well- ordered, progressive, and prosperous congrega tion of about 1,200. Mexican or Aztec Version. The Mexican belongs to the South American Ian- MEXICAN VERSION 91 MEXICO guages, and is used by the Mexicans, for whom some priests are said to have translated portions of the Scripture at a very early period. But nothing is known of these translations. A version of the Gospel of Luke was made by Dr. Pazos Kauki, under the care of Mr. Thomson, the agent of the British and Foreign Bible Society, and printed in 1832. Latterly a fresh demand having arisen for the Scriptures in Mexico, a reprint was made by the American Bible Society in Mexico. (Specimen verse. Luke 15 : 18.) Mexican, or Aztec. Ni mehuaz yhuan^ni.az campa ca in no tatzin yhuan nic ilhniz : No tatzin e, oni | tltlac6 ihui- copa in ilbuicatl yhuan mixpan tehuatl. Mexico. Physical Geography. In form Mexico is shaped like a cornucopia, whose mouth opens toward the United States. As seen on the map it hangs as a receptacle be low the great sister republic, and not as a ripen ing fruit above, destined to fall into its posses sion. Mexico anticipated the United States as a European colony by about a century. Yet seventy years ago it was glad to copy our na tional institutions, and from that time to this, in spite of the restrictions of papal bigotry, it has continued to receive some of its choicest bless ings from this country, at the same time, as must be confessed, yielding up some of its most valuable territories by the arbitrament of war. Mexico, as it now stands, is a country with nearly 6,000 miles of coast-line, more than two thirds of which are on the Pacific and the great Gulf of California. It has no navigable rivers. The east coast is peculiarly lacking in good harbors. It is, moreover, low-lying, and as a rule insalubrious. Mexico can boast but few islands, and those are insignificant in character or extent. The mountain ranges, which seem to form a sort of vertebral column throughout this hemisphere from Alaska to Patagonia, are prominent in Mexico, though cut off from the South American chain by the low-lying Isthmus of Darien. The high table-land intervening between the eastern and western branches of this great mountain range constitutes an admir able highway for railroad development and for international traffic a fact which did not escape the eye of the great explorer and philosopher Humboldt. There is a vast portion of land in the country that can never become arable, but for this deficiency there are partial compensa tions: first, in the prevalence of mineral re sources ; and, second, in the fact that the coast is everywhere easily reached. With the establishment of artificial harbors and break waters, access can be found for maritime com merce, both on the Pacific and on the Gulf of Mexico. Yet the whole situation indicates that the chief commerce of the country must be car- vied on with the United States. In the northern portions of the republic there are great barren expanses, which, though suf ficiently level for tillage, are so lacking in fer tility as to promise but a slender reward to agriculture. Farther south, and along the east coast, however, there is an affluence of fertility; and although the climate is often unhealthful, the fruitfulness of the country is such as to supply a large population, if need be, and a lucrative commerce. In Michoacan and other still more southern States there are extensive forests of all the most valuable timber-trees. The great lacustrine basins of Auahuac and Chihuahua, lying at elevations of from 4,000 to 7,000 feet, undergo great vicissitudes from alternate floods and droughts. But a gen eral process of desiccation, due, undoubtedly, to the destruction of forests on the mountain tops, has gone on until in the valley of Mexico what was once an extended lake or a series of lakes is well-nigh dry. The country is in many places volcanic, and from an elevated position in the city of Mexico one can behold several greater or smaller cones which are manifestly of volcanic origin, and near them extended plains of flinty lava. About the middle of the last century the mountain known as Jorullo, in the State of Michoacan, was thrown up about 1,600 feet above the plain by volcanic action. A great transverse range running nearly at right angles with the northern and southern trend, and presenting the great peaks of Popo- catapetl, Orizaba, and Ixtaccihuatl, though very old, is thought to be of more recent origin than the general ranges extending north and south. The mines of Mexico, especially those of silver, have long been regarded as the richest in the world. It is said that for two or three centuries Mexico has produced at least one half of the entire yield of silver possessed by man kind. From 1537 to 1880 the total yield of this metal is said to have been nearly three thou sand millions. The yield of gold in the same time has been nearly one thousand millions of dollars. Population. The entire area of the coun try is 763,804 square miles. The population was reckoned in 1880 to be 9,577,279. It has undoubtedly now reached 10,000,000, and may be divided as follows : Persons of pure Spanish lineage, 1,000,000; descendants of aborigines, 5,500,000; persons of mixed blood, 3,500,000; total, 10,000,000. In speaking of the Indian population, an able writer has justly said: "A wide difference exists between the Indians of the United States and British America and the so-called Indians of Mexico. They are a dif ferent race. The Mexican Indians are docile and industrious; they engage in agriculture, in mining, and in such rude arts as are practised in countries which do not enjoy the advantages of modern transportation. In all the wars in which Mexico has been engaged the Indians have constituted largely the rank and file of her armies. They are now enfranchised citizens under the laws of their country, and to the ex tent to which they are taxed they enjoy equal political rights with those of the Spanish race. While the Indians and the inhabitants of mixed blood comprise the menial class, yet from the ranks of the aborigines have sprung men of mark men who have risen to distinction in science, in arts, in letters, in educational em ployments, in the church, in military life, and in the conduct of state affairs. Benito Jxiarez, the deliverer of his country from the Austrian usurper, was an Indian of full blood, and as a statesman and military leader he stood peerless among his countrymen. Morelos, who achieved fame in the early efforts of his countrymen to secure their liberty from the Spanish yoke, was also an Indian of full blood." MEXICO 92 MEXICO The Ancient Inhabitants. The Toltecs, who preceded the Aztecs in the valley of Mexico, are supposed to have migrated from the north. Like other Indian races on the Western Hemis phere, they probably passed over the narrow channel known as Behring s Straits from north ern Asia, and were attracted southward by more friendly climates and more abundant supplies of food. Ebrard has given good reasons for supposing that other migrations also occurred perhaps in some instances by acci dentsfrom Japan across the Pacific, and from Europe and Africa across the Atlantic. The Aztec civilization and that of the Mayas of Yucatan have many things in common with Eastern cults, and particularly with the hiero glyphic inscriptions of ancient Egypt. The Toltecs were in some respects more highly civilized than the Aztecs, who finally conquered them. Their strength lay in the arts of peace as that of the Aztecs was developed by war. The terrible system of bloody sacrifice was es tablished in connection with the warlike spirit of the Aztec conquerors. The Tezcucans, who entered into a triple league with the Aholcuans and the Aztecs, and were finally betrayed and conquered by the latter, presented the highest perfection of the ancient Mexican civilization. One of their kings was one of the grandest fig ures in history. The Aztecs were characteristically a warlike race; and, like the Lombards in the Roman Empire, they took on the culture of the van quished peoples. Like the Venetians, who, when driven by northern barbarians into the Adriatic, built upon the very lagoons and marshes a mighty dominion, more invincible because built upon the marshes, so the Aztecs, harassed at first by other tribes, took refuge upon a small island in the shallow lake of Tezcuco. This, gradually enlarged by driven piles and the dredging of their canals, became the impreg nable stronghold from which they at length dictated terms to all their neighbors, till they had built up a great empire, extending from sea to sea. At the time of the Spanish conquest this little island had become another Venice, intersected by numerous canals, having 300,000 inhabitants, and subsidizing the best civilization of all the tribes of Anahuac. And but for the one sanguin ary blot of their religious system, we should think of the Aztecs with unmingled wonder and admiration. There is not space to speak of their early industries and skill, their agriculture and ingenious lloating gardens, their jewelry and feather-work, their aqueducts and architecture, their chronology and their marvellous calendar whose intercalations quite equal our own in ac curacy, their picture language and poetry, their humane laws and local courts, their kindness toward women, and their hospitals for their wounded soldiers; and after all the long history of bondage, many of these elements still remain in the character of their Indian descendants. No chapter of history is more pathetic than that which describes the invasion of Cortez and his followers in the early part of the 16th century. The combination of prowess and treachery, and the heartless cruelty inflicted in the alleged service of the Cross, have left an indelible blot upon the Christian name, and the Aztecs, in spite of their bloody religion, have the sympathy of mankind. The three centuries which followed the con quer are historically a barren waste. Cortez became an object of mean jealousy, and was misrepresented at the court of Spain, was ba tiled and persecuted till he had drunk the dregs of the very cup of ingratitude and heart lessness which he had given to the gener ous monarch of the Aztecs. The Indians were reduced to peonage on the great estates of the Spanish planters. Foreign bishops amassed fortunes, while the lower clergy of the native priesthood were allowed a pittance. Immense estates were gathered into the hands of the church, which finally became the chief creditor of the nation. By deed or by mortgage one third of all real property was thus held, and the nation came under the thrall of the Church. This state of things existed till the spirit of liberty and independence was awak ened within a comparatively recent period. THE DAWN OP POLITICAL LIBERTY. It seems wonderful that Napoleon I. should have been the man to strike at last the key note of liberty among all Spaniards on both hemispheres; but so it was. There had been in all the colonies a sort of chivalric loyalty to the sovereigns of Castile, however severe their op pression. But when in 1808 Napoleon sent his armies into Spain and dethroned Ferdinand VII. , placing the sceptre in the hands of a Bonaparte, the spell of loyalty was forever broken. In 1810 the standard of independence was raised, a patriotic priest leading the movement. By the year 1821 the independence of Mexico and sev eral other Spanish-American states had been won, and by the year 1828 all the Spanish colonies on the Western Hemisphere had become free republics. But the work of reform was as yet only partial religious liberty had not been achieved. The people had not learned that republicanism and ultramoritanism cannot co exist; that the one encourages the enlightenment and free thought of the people, and cannot exist without them; while the other must exist by authority and repression. The result has been a succession of pronunciamentos, and a general insecurity. But we come to another series of providences in relation to Mexico, and those too which have to do with our own history and with the general advancement of civilization. In the year 1835 Santa Anna, then President of Mexico, brought about a coup d etat, by which the governments of the different States were abolished, and all the power was concentrated in the central government under his dictatorship. Yucatan on the south and Texas on the north at once rebelled; and so grave was the Texan rebellion that Santa Anna himself was compelled to take the field. His armies at tacked and dispersed the Texan Legislature ; and prisoners of war whom they captured were mercilessly shot by his orders, thus rendering the reconciliation of the people of Texas forever impossible. At the battle of San Jacinto, Santa Anna was vanquished and taken prisoner by General Houston, and for nine years Texas maintained her independence. In 1846 Texas applied for admission to our union and was admitted, and Mexico thereupon declared war upon the United States. The oppressive acts of the Mexican dictator were considered a first-rate pretext MEXICO 93 MEXICO And besides, the fashion of our English cousins in making conquered nations pay the expense of conquering them was also thought to be the right thing to do ; and so we concluded to defend Texas all the way from the Gulf of Mexico to the Pacific. General Taylor appeared on the battlefields of Matamoras and Monterey. General Scott marched triumphantly from Vera Cruz to Mexico city. General Kearney was heard from in Arizona, and Fremont in California. THE ADVENT OP RELIGIOUS FKEEDOM. Up to the year 1867 there was no religious liberty in Mexico. It is true that the Liberal party had in 1857 drafted a constitution demand ing liberty of faith, abolishing conventual es tablishments, and confiscating church proper ties in mortmain; but they were not able to enforce them. Juarez, the president of the republic, was a fugitive, and the Reactionists were in arms against him. How, then, was religious freedom at length established, and what were the influences which finally united the discordant political elements of the country, and achieved the more stable government of the present time? As Napoleon I. had unconsciously promoted the political in dependence of all the Spanish-American states a half-century before, so Napoleon III. became the unconscious leader in this later movement for religious freedom and political consolidation. He also attempted the dispensing of crowns and sceptres; and he also saw his efforts overruled for the very opposite results. The War of the Rebellion in the United States had furnished the opportunity. A Swiss banker had an ex aggerated financial claim against the Mexican Government, which by the adoption of the banker as a citizen of France furnished the emperor with a pretext. England and Spain also had claims, and an alliance was formed for an armed intervention. In 1862 the united fleets appeared at Vera Cruz with their contingents of men. But Eng land and Spain soon withdrew from the enter prise and returned home. The French army under Generals Forey and Bazaine fought their way over the Cordilleras to the capital, where they established a provisional govern ment known as the " Regency of the Empire." This virtual French Assembly submitted the choice of a ruler to the patronizing French emperor, who was politic enough to give it to the house of Austria, which he had defeated on the plains of Lombardy. In the beautiful palace of Miramar, on the shores of the Adriatic, resided an Archduke of Hapsburg with his young and accomplished wife, daughter of King Leopold of Belgium and granddaughter of Louis Philippe. There the evil genius of French ambition sought him, and thither strange ambassadors, half "Spanish and half Indian, came to offer him a crown. On the 10th of April, 1864, amid all the pomp of royalty, this ill-starred couple left their charming abode and embarked for Mexico. Stopping at Civita Vecchia, they paid a visit to the Holy City, where they received the communion and the Papal benediction, and were honored with a private breakfast with Pius IX. and Cardinal Antonelli. They arrived in May at Vera Cruz. Their journey to Mexico City was one series of ova tions from the clerical party. Having pro ceeded first of all to the great cathedral to celebrate mass, they were escorted to the old Vice-regal palace, amid the ringing of bells and the rejoicing of the Reactionists that the re public was dead, and an empire was once more established. But General Sherman was already on his march to the sea; and within four months General Grant received a sword presentation at Appomattox, which attracted the attention of France, and of all the courts of Europe. From that day everything went wrong with the French power in Mexico. It was patent to all men that the empire would prove a failure; and the French people especially were vexed at the stupendous blunder of their ambitious and meddling emperor. Meanwhile, Maximilian and Carlotta had both sincerely endeavored to conciliate the people he by special franchises, she by indefatigable charities. But in July, 1866, matters had assumed so grave an aspect that the young empress, then only twenty -six years of age, set out with a few attendants to visit the court of France and remonstrate with Napoleon against the with drawal of his support. Receiving only discouragement, she passed on to her deserted castle of Miramar, which she reached in the midst of a dismal storm, as if the very skies would point the contrast of her return and symbolize the ruin of her for tunes. She next sought solace in a visit to the Pope; but even before she reached Rome her reason began to sink under its heavy burdens, and her wild fancy was that Napoleon had bribed her friends to poison her. Meanwhile no means were left untried to reconcile the people to the empire. Efforts were made especially to excite jealousy to ward the United States. The ravings of a subsidized Roman Catholic press on this sub ject were sometimes tragic and sometimes amusing A favorite line of argument was that the United States were only impeding the imperial cause in order to secure the country for themselves. "You will soon hear," said one of these papers, " of schemes of annexation. The sordid and aggressive Yankees will over run your laud with their railroads and their sharp speculations. Your mines will be ex hausted by adventurers, and all positions of profit will be monopolized." Meanwhile the republic, which for ten years had existed, we might almost say in the person of a single man, Beuito Juarez, had returned from its exile at El Paso to San Luis Potosi, and it became apparent that the final conflict would centre at Queretaro, half way between the latter place and the capital. During all the years of the struggle with France this man, with a cabinet composed of Lerdo, Iglecias, and Mareshal, and with Senor Romero as his Minister at Washington, kept alive the cause of liberty among the people. Even when they were driven to El Paso on the northern border, they still held their organiza tion as President and Cabinet of the Republic; and sending letters through the United States to friends in all lauds, they assured them that their republican cause was not dead, but would certainly triumph in the end. Their sublime faith and devotion doubtless had great influence in shaping diplomacy at Washington and in creating a reactionary senti ment against the empire even in Europe. MEXICO 94 MEXICO The spring of 1867 brought the beginning of the end. Maximilian s chief forces, with him self among them, were at Queretaro under siege. In an attempt to escape he was bet rayed by one of his generals, placed under arrest, tried by a military tribunal, and with Generals Miramou ami Mexia was sentenced to be shot. In the trying scenes which followed, the character of this typical Indian president was well illustrated. Efforts were made by the United States and by the European consuls to secure a change of sentence. And when the wife of Prince Salm Salm, a member of Maxi milian s staff, threw herself at the president s feet and clung to his knees r.s she poured out her entreaties, he wept in sympathy, while he declared himself powerless as a mere executive under the behests of the law. It is a strange spectacle, a European princess at the feet of an Indian patriot pleading for the life of an emperor, and both weeping as the solemn fiat is uttered. And this is the man this full-blooded American Indian this is the man who for ten years of hard struggles had carried a republic in his head and heart, and who, both before and after that solemn hour, did more than any other to restore order to his distracted country. When, in a public reception, a captured French tricolor was spread for him to walk upon, he stepped aside. No," he said, "the French are not our enemies it is only their emperor. The French are our friends, and depend upon it that flag will yet wave over a republic." A prophecy which Juarez lived to see fulfilled! With the establishment of the republic under Juarez in 1867 that religious liberty which had been proclaimed in 1857 was fully realized, and notwithstanding the efforts and the bitter persecutions of the Roman Catholic clergy, it has been maintained till the present time. THE RECORD OP THE PAPACY IN MEXICO. Even by the judgment of candid Roman Catho lics, the religion of Mexico from the very be ginning of the Spanish conquest has been a mixture of Christianity and heathenism, the latter often predominating. Abbe Dominic, chaplain of the Emperor Maximilian, a native of France, did not hesitate to pronounce the religion of the country a baptized heathenism, a mixture of superstitions, unworthy of the name of Catholic. Some of his utterances against the ignorance and immorality of the priesthood and their degrading ceremonies, as quoted in Abbott s " Mexico and the United States," are quite equal to the strongest denun ciations which have been expressed by even the most prejudiced Protestant writers. For ages no religion except that of the Roman Catholic Church was known in Mexico. When the republic was established in 1823, and thence on ward to the proclamation of religious liberty in 1857, an express provision in the constitution declared that the Roman Catholic faith was the religion of the state, and that no other could be tolerated. One third of the real property of the republic came at length into the possession of the hie rarchy. Conventual establishments for either sex were greatly multiplied. Mexico City might almost have been said to be a city of con vents at the time when religious liberty was established. The people, wearied with the long dominion of an unscrupulous hierarchy, and remembering that the church had been impli cated in all the measures designed to overthrow the popular liberty, carried reform to an oppo site extreme of intolerance. It confiscated a large portion of the church property, silenced the clangor of convent-bells which the public patience had so long endured, ordered the long robes and shovel-hats and other insignia of the priesthood and other sacred orders to be laid aside when appearing upon the public streets, and suppressed all public processions and various, childish pageants. The Jesuits were banished from the country, as they had been at various times f rom so manv nations of Europe. ItisdiHi- cultfor any who desire to be entirely candid, to decide whether the papacy, as it existed in Mexico fifty years ago, was on the whole a blessing or a curse. It can hardly be doubted that although the Virgin Mary was almost made to take the place of Deity, yet enough of Christ was communi cated to many souls to save them from sin and death. Yet the influence of the priesthood was declared by many who were residents in the country to be positively corrupting to the pub lic morals. The licentiousness of their live* was scarcely disguised, and their exactions for the performance of the marriage ceremony were so oppressive, that to a large extent the masses dispensed with the sacred rite altogether, and with the poor, concubinage became the rule. The Bible was strictly kept from the people, or if found in their possession was burned as a poisonous and pestilent thing. In the desecra tion of the Sabbath the priesthood, by example at least, might be said to take the lead. The perfunctory ceremonies of the morning mass once over, they were among the promptest and most enthusiastic at the bull-fights. Gambling was a favorite pastime within the monasteries, and that excessive wine drinking took the place of vigils and of fasting was too plainly indicated by the rotund figures and sodden faces of the padres whenever they appeared in public. This easy-going life was not inconsistent with the most fiery zeal for dogma, and the bitter ness that could persecute even unto death. The priesthood of Mexico was in touch with the priesthood of Spain in the palmy days of the Inquisition. This institution was estab lished in Mexico by Philip II., and the spirit of the infamous Torquemada did not fail to stamp itself upon the new continent, as upon the old. When the Northern Methodist Mission pur chased a confiscated monastery in Puebla in 1872. and proceeded to adapt it to their mission ary uses, they found in the substructure skele tons of Christian martyrs who had been walled into their cells to perish from the sight and memory of men. The people of Mexico, two thirds of whom were of Indian blood, were on the whole easily managed in matters of religion. The race had been thoroughly quelled and cowed by the bloodthirsty Spaniards, and after three centu ries of oppression and toilsome bondage, coupled with dense ignorance, submission had become hereditary. Although revolts were frequent enough after the establishment of the republic, they were generally instigated by those who were wholly or in part of Spanish blood. The masses of the Indian population were spiritless, though there were noble exceptions, as in the MEXICO 95 MEXICO person of Juarez, who was of pure Indian blood. The old superstitions of the people were largely countenanced and utilized. To these were added the pleasing effects of the Catholic pageantry, of which the Spanish Mex ican Church was so complete a muster. En lightenment was the last thing thought of, and truth was invariably sacrificed whenever cir cumstances required. An example is furnished in the legend of Our Lady of Guadaloupe, whose miracle-working image is still seen in a church situated three miles from the city of Mexico. Candid Mexicans do not hesitate to relate how, when the Indians of the early day still bore a grudge against the conquering and oppressive Spaniards, against their religion and all that belonged to them, even against their fair-faced Queen of Heaven, the happy device was planned of miraculously producing the image of an Indian Virgin Mary. Through all changes this dusky goddess has remained one of the most popular of all images. She has performed no end of wonders, all of a merciful type. One apartment of the church above named bears witness to the miracles which she has performed for the distressed. Her picture is on the wall, and around it many other pic tures illustrative of her wonderful works. In a corner is a stack of crutches said to have been left by cripples whom she had instantly healed. The whole scene is almost an exact counterpart to an apartment in the Buddhist Temple of Osa- kasa, in Tokyo, Japan, where an image of Quau Yen, the Buddhist Goddess of Mercy, is sur rounded by similar trophies of her miraculous power. Meanwhile, even before the proclamation of religious liberty in 1857, the more enlight ened statesmen of Mexico had come to feel the degradation which papal superstition had brought upon the country; and when upon the death of Maxamiliau the republic was restored under Juarez as president, the general protest of enlightened men became outspoken. Juarez was from the first in favor of the more enlight ened influence of Protestantism, and every president since 1867 has exerted his influence for freedom of opinion. Among those of liberal sentiments there have been two classes some undoubtedly mere freethinkers, who cared for no religious faith, but were stanch supporters of freedom. Others, even though Catholics, have advocated liberty of thought, and wel comed Protestantism, not only because such freedom is the dictate of wise government, but because they believe that the disintegration of the one dominant mass of the papacy is more favorable to national liberty. Of this class was General Esquibedp, who in 1879 was heard to express his satisfaction at the introduction of Protestantism, because he believed that its in fluence, even its rivalries, would prove a benefit to the Mexican Catholic Church, and make it more like the Catholic Church in the United States. THE .POLITICAL ATTITUDE OF THE PAPAL CHURCH. A Mexican s estimate of the part taken by the church in the achievement of politi cal independence is as follows. While speaking of the past struggle for liberty he says: " Over against the leaders of the national uprising, bigotry reveals to us the haughty clergy united most intimately and firmly with our would-be oppressors, hurling their anathemas against the defenders of independence, and making their own the cause of the throne and of foreign do minion during the second decade of this cen tury. " It shows us also the real secret of that sud den desire for the independence of Mexico which in 1821, at the last moment of the strug gle, seized upon our infuriated enemies. It was the hope of transferring hither the persecuted dynasty (of Castile) which was on the point of disappearing entirely amid the revolutionary convulsions of Europe; the intention of strengthening still more the dependence of the ancient colony upon the mother-country, con verting it into a fief of the Spanish crown. Then came the war with the United States, a nation eminently Protestant, more so then than now, representing in 1847 in religious matters the most marked contrast with our country, which had not even yet rid itself of its uniform ity of creed and of worship. What efforts, what diligence, what sacrifices were manifested in that epoch, a thousand times to be deplored, by these jealous partisans of religious uniform ity! " Did they summon their compatriots to arms in defence of the sacred cause of religion and their native land ? Did they fly to the battle fields and fight heroically against the invader and the Protestant? No; the only thing which they did was to seduce to revolution the battal ions of the National Guard, who, as the result, fought many days in the effort to overthrow the Liberal administration which was at the head of affairs, and these battalions actually were fighting in the streets of Mexico, covered with shame, at the very time when the North American squadron was bombarding night and day the port of Vera Cruz, that noble city which covered herself with glory in this strug gle. "Afterward came the French invasion, in vited to our land by these same zealous parti sans of religious uniformity who to-day figure as champions of national independence; and while the true and constant defenders of this noble and divine cause of the nation s liberty suc cumbed before the invader on the battle-field, or under the terrible sentences of court-martial, or amid the unspeakable horrors of exile, these false defenders of independence were receiving under a gorgeous canopy, at the gates of the capital, Marshal Forey, and were being ap pointed as regents by the invader, and were crowding their newspapers with the praises of the enemy. ..." Referring to the constant efforts of the church party in recent years to arouse the patriotism of the Mexican in the interest of the papacy, that historic foe of patriotism in all the struggles of the past, the same writer says: " A party of this sort, which has always op posed the national independence, which has al ways sympathized with invaders, which indeed has united itself with them, even if it did not defend intolerance, has no right to invoke a cause so sacred and noble as that of national liberty. Let it set forth, at the right time and in the right place, its private interests, its opin ions with reference to sect and its animosities; but let it not invoke that which it has never loved nor defended, not even when to do so would have been to defend also religious uni formity, as in 1847. For the rest, they have as absolute a right to defend their religious beliefs as the Protestants have to diffuse their princi ples. " MEXICO 96 MEXICO THE PRESENT STATUS OP THE REPUBLIC. A great advance in industrial and commer cial resources has beeu made since the more complete establishment of the republican gov ernment in 186? at the close of the Maximilian empire. The cause of public education has also greatly advanced siuce the separation of church and state. It certainly is not credita ble to the Roman Catholic Church, which for more than three centuries had held dominion over the country, that the breaking of its do minion was the signal for a great advance in the education of the people. In the year 1857 the University of Mexico was abolished, and was replaced by special schools of law, medi cine, letters, agriculture, mines, science, and a military college. There are now said to be 200 schools of the lower class in the capital alone, where formerly there were innumerable pa geants and the constant din of church and con vent bells, but very little that could promote the intelligence of the people. All this is changed. . In 1886 there were in the republic 11,000 primary schools with 600,000 pupils. Of these schools 9,236, with 470,000 scholars, were sus tained by the federal or state governments, or by municipalities. The Laucasterian Society had 39 schools with 5,000 students; the Catholic parishes maintained about 1,000 schools with 100,000 children; the Protestant societies and missions were credited with 260 schools with 12,000 pupils, and there were 731 private schools in the republic with 26,000 pupils. There are not far from 2,500,000 persons in Mexico who can read and write. Mexico can now boast a larger proportion of her whole population in school than Austria, Greece, Portugal, or Brazil. In an article entitled "Europeans in Mexico," published in November, 1882, by Senor Ro mero, Mexican Minister to the United States, he says in regard to his country: " From a bigoted, intolerant country, it has been changed into a liberal, progressive nation, and this could not have been effected without great effort, and without commotion and bloodshed to some ex tent. Neither England, nor France, nor other countries standing now at the head of the civil ized world, could establish civil and religious freedom without revolution and bloodshed; but, once accomplished, all the purposes of revolu tion freedom of religion, freedom of educa tion, equality before the law, trial by jury, etc. established, there is no political reason for revolution." In an official report to the State Department of the United States, dated December 23d, 1882, Hon. David H. Strother, United States consul- general at the city of Mexico, said: "After fifty years of almost continuous wars and revo lutions, the party of liberal opinions has at last detinitely triumphed. The results of this tri umph have been the complete separation of church and state, and the absolute subjection of the ecclesiastical to the civil authority: a politi cal constitution based on the broadest .repub lican principles; a free press, free schools, and universal religious toleration. Indeed the laws of the reform proclaimed in 1857, under Com- onfort, and executed by Beuito Juarez in 1867, after the downfall of the empire, are more thorough and radical in their character than those promulgated by any government of mod ern times. " All that was said of the stability and pros perity of the country in 1882 has been more than verified in the subsequent years. The railroad systems which had then connected the chief cities with the great lines of international traffic have been extended in all directions, and have given decided impulse to commerce, min ing, and manufactures. The country has so long been exempt from serious political disturbances, that the confi dence of capitalists has been fully established, and the wealth which springs up with stable government has of itself become a strong con servative factor, and a new warrant for future prosperity. The capitalists of the country cannot afford the luxury of the old-time pronunciameuto, and they are now a more influential class than the impecunious adventurers who follow political revolution as a profession. The Catholic party have not ceased to re echo the old cry of " patriotism" as a means of opposition to Protestant missions and all Ameri can influence, but the most enlightened states men have learned long ere this, that Protes tantism is a better friend to Mexico than the Papacy. Nothing is more foreign to the pur pose of Protestant missions than to promote annexation to the United States. The more free thought and general enlightenment of the people are promoted, the better are they pre pared to maintain their independence. Such a result is the desire and hope of all Protestant missionaries for Mexico. The Era of Protestant Missions. For the beginning of the Protestant movement, we must go back to a period anterior to the proclamation of religious liberty. The seed- sowing of the truth followed immediately the rude ploughshare of the so-called Mexican war. The Bible was borne into the country by General Scott s army. This divine talisman, that had wrought such marvels in the civifand religious institutions of the Northern republic, was a stranger on Mexican soil. It was as novel as a falling meteor from another planet. The simple truths of the gospel were received by the people with a sort of hunger. The American Bible Society had from an early period cherished a deep interest in Mex ico, but almost nothing could then be done for the spread of the truth. But after the Mexican war direct effort was made to introduce the Word of God. Rev. Mr. Thompson was employed as a Bible agent in Brownsville in 1860. Bible distribu tion was carried on in connection with the mis sionary work of Miss Melinda Rankin in Brownsville, Texas, in 1854. In 1866 she estab lished a school in Monterey, Mexico. As an example of the way in which this word found its way and began to work like leaven, we may cite Ville de Cos, a mining community, in the State of Zacatecas. An " ecclesia" like those of New Testament times was formed in a private house, where peo ple met to read the Word of God in secret. The proclamation of libert}" of thought in 1857 gave them courage, and the little company grew in numbers and in knowledge. Sending to Monterey for a clergyman, they received the rite of baptism, and organized themselves into a church. They appointed one of their own number to conduct services and administer the sacraments. The}- were instructed and variously assisted MEXICO 97 MEXICO from time to time by Dr. G. "W. Provost, an American physician of Zacatecas. By the year 1873 they had erected a church, and the num ber of communicants had risen to over a hun dred. A similar example of the leaven of Bible-dis tribution was found years later in Zitacuaro, in the State of Michoacan. A Presbyterian native preacher, Rev. Mr. Forcada, on commencing missionary work at that point in 1877, learned that a Bible depository had been opened there by a Mexican six years before, and that four hundred Bibles and many religious tracts had been sold. Thus the way had been prepared for an unexpected welcome to the missionary, and a most gratifying success. At present, within a radius of forty miles, there are sixteen congregations of Protestant Christians. Undenominational Missionary Work. Through the influence of Miss Rankiu at Mon terey the attention of Rev. Henry A. Riley was called to Mexico as a promising missionary field, and in 1869 he proceeded to the capital, where he found the harvest ripe beyond his ex pectations. He began his labors under the auspices of the American and Foreign Chris tian Union, and he succeeded in purchasing at a low price a valuable confiscated church prop erty. Meanwhile an important movement had already begun in the city of Mexico, where a few prominent priests openly avowed their renunciation of the Roman Catholic dogmas and corruptions. The first was Francisco Aguilas, a man of freat fervor and eloquence. Alarmed at his oldness and success, a fellow-priest, Manuel Aguas, set out to prepare himself to refute the teachings of Aguilas, who had already been joined and encouraged by Mr. Riley. While Aguas pursued his investigations in search of arguments, he himself became a convert, and a most successful preacher of the gospel. Un fortunately for the cause which they had es poused, both of these eloquent men died after a brief career. The converts who were gathered by Father Aguas were organized into a church based upon the doctrines and order of Ameri can Episcopacy, and known as the Church of Jesus. This church now reports "29 mission sta tions, served by five ministers (of whom 4 are natives) and 9 teachers (of whom 6 are natives). It embraces about 700 communicants and 2,700 members. In the missipn schools there are 68 boarders and 121 day scholars. Mrs. M. J. Hooker is in charge of the girls orphanage, and Mr. Hernandez in charge of the training school." The Advisory Committee in the United States, appointed by the Right Rev. H. C. Potter, D.D., L.L.D., Bishop of New York, consists of Revs. Henry Y. Satterlee (president); Geo. F. Flichtner (secretary); G. Williamson Smith, J. II. Eccleston, David H. Greer; lay members, Thos. P. Fowler, Alexander Orr, E. P. Dutton and John H. Boynton (treasurer). The Missions of the Presbyterian Church (North). In 1872 the Presbyterians sent three men and four ladies to establish stations at San Luis Potosi and Zacatecas. While stopping at the capital they were requested to adopt and assist a congregation then worshipping under the care of a convert from Romanism, Senor Palacios. This led to the establishment of a station in Mexico City. In January, 1873, Rev. M. N. Hutchinson and wife were sent to take charge of the station. Rev. Henry C. Thomson was in the beginning stationed at San Luis Potosi and Rev. Messrs. Paul Pitkin and Maxweii Phillips and their wives established themselves, at Zacatecas, where a prosperous work had already been begun by Dr. G. W. Provost. The Presbyterian Mission in Mexico has had a checkered history, often diversified by perse cution, mob violence, and martyr deaths. In two instances the lives of missionaries have been attempted, but in both the mob failed of their purpose. Many native Christians, however, and three or four native preachers, have fallen as martyrs to their faith. In all cases the ignorant murderers have been instigated by the priests, who were only careful to accomplish their murderous purposes in such a way as to save themselves from the hands of justice. Characteristic features of the Presbyterian Mission have been the large number and the ability of its native ministry. A prosperous theological seminary is now conducted by Rev. Messrs. Thomson and Brown at Tlalpum, twelve miles from the capital. Two flourishing girls seminaries are also in full operation one in Mexico City under the care of Misses Bartlett and De Baun, the other conducted by Wheeler and Elliott at Saltillo. This institution has sprung from the germ planted by Miss Melinda Raukiu at Monterey. It was placed by her under the care of the American Board of Foreign Missions, by which it was subsequently transferred to the Presbyterian Board. The present statistics of the Presbyterian Mis sion in Mexico are as follows: Ordained missionaries, 7; lady missionary helpers, 4; ordained natives, 25; licentiates, 25; native preachers and helpers, 58; churches, 90; communicants, 5.165; added during the year, 388; boarding-s chools, 2, with 88 pupils; day- schools, 40, for boys and girls, with 1,270 pupils; theological seminaries, 1, with 15 students; pupils in Sabbath-schools, 1,709; contributions, $3,627. The press, under the able management of Dr. J. M. Green, has issued 13,000,000 pages during the year, and the bi-weekly paper, "El Faro," has been widely read. The mis sions of the Board extend to 12 States. Mission of the Methodist Episcopal Church (North). This mission was established in 1873 in Mexico City. Fortunate purchases of prop- perty were secured at an early day in the capi tal, at Puebla, Cordova, Pachuca, and at other important points. The policy pursued has been the always wise one of laying strong and permanent foundations. Great attention has been paid to education and to the work of the press. An attractive illustrated Christian paper has been among the most effective agencies. The Mexican report of the Missionary Society of the Methodist Episcopal Church (.North) for January, 1890, gives: foreign missionaries, 10; assistant missionaries, 9; missionaries of the Woman s Foreign Missionary Board, 8; native ordained preachers, 10; native unordained preachers, 27; foreign teachers, 8; native teachers, 26; workers of the Woman s Foreign Missionary Society, 27; other helpers, 27; com municants, 1,286; probation ists, 757; adherents, 4,599; converts during year, 120: adults bap tized, 143; infants baptized, 123; theological seminaries, 1, with 2 instructors and 5 students; high-schools, 3, witli 12 teachers and 147 pu- MEXICO MEYER. PHILIP L. H. pils; day -schools, 36, with 2,199 pupils; churches and chapels, 19. The press has issued over 3.000,000 pages. The estimated value of churches and chapels is $89,200; there are 35 places of worship and 15 parsonages. Parson age properly is reported at $100,800; property in orphanages, hospitals, schools, etc., $106,240; making a total of nearly $300,000 ; 8 different states are occupied. The Methodist Church (South). This branch of the Methodist Episcopal Church began mis sionary work in the city of Mexico in 1873, un der the general direction of Bishop Keener. Olijo Hernandez, a converted Mexican, was an active laborer. Rev. J. T. Davis was soon ap pointed. In 1878 W. M. Patterson, D.D., was appointed superintendent of the mission. Evangelistic work has been pushed forward with great vigor. It has greatly multiplied its stations, and the number of its evangelists not without corresponding results. Its roll of com municants is relatively large. The reports of 1888 show in the Central and the Border Mis sion: missionaries, 10; native preachers of all grades, 89; communicants, 3,095; Sunday- schools, 90; 17 States are occupied. The American Board Mission. The opening history of the work of this Board in Mexico was marked by sad disaster. Its first mission ary, Mr. Stevens, was killed by a mob at Al- maluco in 1874. One of his first converts shared his martyr s crown. Nevertheless a strong mission has grown up from that sangui nary beginning. The American Board has 16 missionaries, 10 churches, 323 communicants, of whom 74 were received last year, 6 schools, with 176 pupils. The Southern Baptist Convention reported in its missions in Mexico in 1889, 15 missionaries including wives of missionaries and unmarried ladies. Its stations are located in the States of Coahuila, Zacatecas, Aguascalientes and Jalisco. The statistics of the work show 16 churches, with 572 communicants, and 102 pupils in schools. This mission has not escaped the tires of persecution. Many assailnieuts have been made with a view of breaking up its relig ious services, and in December, 1881, Rev. J. D. Westrup, a newly appointed missionary, was murdered by the Indians. On the other hand, this mission has received some special encour agements. The governor of Coahuila has shown much sympathy with its efforts in the line of female education. A large and flourish ing girls school is now maintained at Saltillo. The Presbyterian Church (South) has a mission in Mexico in which, according to the report for 1889, there are 6 missionaries, including ladies communicants, 400; native ministers, 8; pupils in day-schools, 150; Sunday-school pupils, 250; contributions, $875. Its chief work is on or near the northern border. The stations are Browns ville, Matamoras, Moutemorelos and Linares. TJie Society of Friends established a mission in Mexico in 1871. It is now carrying forward work in the state of Tamaulipas. The Associated Reformed Presbyterian Synod of the South has also a mission extending to two of the Mexican States. There are in all 150 foreign Protestau mission aries in the country, 360 native laborers, 400 con gregations, 15,000 communicants, 4,000 pupils in schools, and 6,000 Sunday-school pupils. Mexico, the capital of the republic of Mexico, is beautifully situated on a plateau 7,500 feet above the level of the sea, in the Tenochtitlan valley, not far from the lake Tez- cuco. Population, 241,100 (1880), comprising Spaniards, Aztec Indians, and all gradations of mixed races. In the midst of lofty mountains, the climate is temperate and healthy. The streets are well-paved, broad, and well-lighted, and raised paved roads, called paseos, which lead out into the country, and are shaded on either side by fine trees, add much to the natural beauties of the place. The Roman Catholic religion is the state religion, but other religions are tolerated. In addition to the many churches, monasteries, convents, and other religious or benevolent institutions are plentiful. Schools and colleges, theatres, and the buildings for the government offices give the city the usual modern appearance. Street railways are in operation. Of the railroads, the Mexican Central, Mexican National, Mexican, and Morelos railroads run into the city. Prot estantism is represented by the following mis sions: Methodist Episcopal Church. (South) (1886); 3 missionaries and their wives, 21 out- stations, 17 churches, 445 comnumicants, 18 Sunday-schools, 337 scholars, 7 other schools, 269 students, 1 theological seminary, 10 stu dents, 5 girls schools, 110 scholars. Methodist Episcopal Church (North), 1873; 1 missionary and wife, 2 other ladies, 219 church-members, 145 Sabbath-scholars, 128 day-scholars. Pres byterian Church (North); 2 missionaries and wives, 2 other ladies, 2 native preachers. Meyer, Pliilip Lewis Henry, b. at Neuwied-ou-the-Rhine, Germany, November 13th, 1826, of earnest Christian parents. At his confirmation in 1840 the love of Christ mightily took possession of his heart. Successively a cabinet-maker, a school-teacher, a student of medicine, he was thus variously qualified for mission service, and received a call to South Africa in 1854. He was ordained July 16th, 1854, married Louisa Gregor, daughter of a missionary, and reached Cape Towu^November 3d the same year. He found the mission sta tions at Shiloh and Goshen in ashes by a recent Kafir war, and commenced rebuilding at once, studying the Kafir language, teaching the na tives handicraft, and inculcating gospel truths. In 1859 he built a new station, not far from Shiloh, in a plain watered by the river Eugoti, and called it Engotine. "The desert was changed into a beautiful village surrounded with gardens and fields, and the outward change was a type of the spiritual transformation." Now he might be seen at the hardest manual labor, now hastening to a Kafir kraal to tell the glad tidings of salvation. Disease and drought brought great hardship to the natives, in which the missionaries gladly shared, seeing that the Lord used these means to open the hearts of the people to their influence, and the reception or the gospel. In 1869 a call came from Zibi, chief of the Hlubi Kafirs, 240 miles from Engo tine, to come and teach his people. Receiving this as a call from the Lord, he set out with Samuel and Luke, native Christians. They went through great dangers and hardships to settle with him. War followed, and its worst perils threatened them. The chief and people, after being routed, forsook the region, and for two years the missionary and his family dwelt in solitude, except as Mr. Meyer went METER, PHILIP L. H. 99 MICRONESIA from time to time to preach to the chief and his people in their mountain fastnesses. A great work of grace followed, and when peace was restored many from neighboring tribes came to listen to the gospel. A church-building was erected, a church formed, a school followed; in all things the missionary was friend and coun sellor, and his house was thronged with people seeking advice in things spiritual and temporal. Mr. Meyer was permitted to found one more mission, but his health failed, and he was obliged to return to Europe. After severe suf fering he received his release at Marburg, Ger many, August 3d, 1876. Mliow (Mhau), city in Malwa, Central In dia, 13 miles from the city of Indore. Popu lation, 27,221, Hindus, Moslems, etc. Mission station Methodist Episcopal Church (North); 2 missionaries, 11 native helpers, 2 schools, 95 scholars, 19 church-members. Presbyterian Church in Canada; 1 missionary, 2 ladies, 300 Sabbath-scholars, 320 day-scholars. Microncia, a section of Australasia, north of the equator and between 130 and 180 east longitude, including the Gilbert (Kingsmill), Marshall (Mulgrave), and Caroline Islands, the Marianas (or Ladrones), and Boniu Island, the Radack and Ralick chains, and many other small atolls and groups. These latter have been colonized by the Spaniards, and the native races are nearly extinct. With few exceptions the islands are low atolls of coral formation. The groups vary in extent from the single islet half a mile long to the extensive archipelago enclosed by a coral reef 200 miles or more in circumference. The depth of the island-stud ded lagoon thus enclosed varies from 5 to 100 fathoms. Some islands are accessible to the largest ships, having good channels through breaks in the reef, and furnishing commodious harbors; while some have channels which can not be entered with the prevailing winds, and others are entirely enclosed by reefs and have no anchorage. Ocean currents with frequent calms render navigation very uncertain and often dangerous. The area of land in any of these atolls is insignificant compared with the size of the lagoon or the extent of the support ing reef. The laud, ranging in elevation from 5 to 20 feet above high-water mark, is com posed of coral rocks and sand washed up by the waves, and forms a series of islets resting at varying distances from one another upon the reef. At high tide the waves roll over the reef at a depth of 4 to 10 feet and between the islets into the lagoon, while at ebb tide the reef is bare, and furnishes a connecting pathway from islet to islet, except where it is broken by a channel. (Ebon, of the Marshall Islands, for example, is a ring of reef 25 miles in circum ference. Upon it rest 18 islets, the longest being about 6 miles and the shortest but a few yards in length, while the width of land aver ages about one half mile, and the fringe of reef on either side is 1 or 2 furlongs more.) Some of the islets are 20 miles in length, and in some cases there are long stretches of reef with no land upon it. The average area of land in the atolls is probably from 5 to 10 square miles. The flora of the atolls is exceedingly poor, but varies according to situation with reference to the belt of precipitation. The cocoa-nut palm abounds everywhere, and thrives even where the roots are washed by the sea-water. It furnishes the natives food, shelter, and some times clothing. It is the principal article of commerce, copra being shipped in large quan tities from all the islands. The paudanus is also found everywhere, and furnishes food in its season; while the leaf, green and ripe, is used for braiding mats, hats, sails, etc., and is the principal roofing material on the atolls. Except on the Gilbert Islands, the bread-fruit is plentiful, and bananas are cultivated. The tim ber of the bread-fruit is valuable for the con struction of canoes and for some building pur poses. A coarse kind of taro is also cultivated. The islands are all wooded, and those within the belt of constant precipitation have a dense growth of (mostly) low trees and shrubs. On some there are wells rising and falling with the tides, but foreigners depend upon rain-water, there being no fresh-water streams. The high islands of volcanic origin are Kusaie (or Strong s Island), 2,300 feet; Pouape (Ascension), 2,800 feet; link (Hogolu); and Yap. These have the physical peculiarities of the atolls, only that the lagoon is replaced by elevated laud, link is an immense lagoon about 100 miles by 40, with 10 large islands (soma nearly 300 feet high), and many islets. These are very fertile, and are well supplied with food. Besides the flora already enumerated, we find on the high islands yams, taro, pine apples, sweet potatoes, sugar-cane, and a great variety of bananas. Many tropical trees and plants have been introduced, and all the tropi cal flora would flourish. On Ponape and Kusaie are many beautiful streams and cascades, fur nishing abundance of pure water. The fauna of the atolls consists of a few birds (mostly aquatic), lizards, and rats. Pigs and chickens have been introduced, and everywhere thrive. The fauna of the high islands is much richer, including many varieties of birds, some of beau tiful plumage and some good for food. Pigs and chickens have there relapsed into the wild state. Dogs and cats have been introduced, but deteriorate rapidly. Goats thrive and cat tle to some extent, but only on the high islands. The temperature ranges from 72 to 90. (On Apaiang, 80 to 90; Ebon, 75 to 87 ; Ponape, 74 to 87.) Fish are taken in great abundance in their seasons, and the most beautiful shells in the world are found on the reefs. The peo ple are of the brown Polynesian race, but bear traces of a constant addition from a variety of sources. The languages are quite distinct in the different groups, but have some peculiar ities pointing to a common origin. They are simple in construction, easily acquired, yet quite difficult to reduce to writing because of the shading of sounds, and also on account of the presence of close consonants at tne end of words. Five of these languages have been reduced to writing. Portions of the Bible, hymn-books, and various school-books have been printed. Some of the dialects are very expressive, and though not having extended vocabularies, are rendered flexible by the use of pronominal suffixes, verbal directives, and ter minations to indicate place and to express com parison. Degraded in past usage, the intro duction of Christian ideas means resurrection to the language no less than life to the people. The religion of the islanders was not greatly unlike modern spiritism, and their social usages imposed no family ties. Polygamy was toler ated among the chiefs, but not very exten- MICRONESIA 100 MICRONESIA sively practised. No marriage ceremony was known. Men and women lived together until the caprice of one or the other separated them. The children belong as much to all the sisters of the mother and brothers of the father as to their own parents; and the children of broth ers or of sisters continue to be counted brothers and sisters through all generations. The chiefs received their rank from the mother. On Po- nape and some other islands the language varies in its use, according to the rank of the one ad dressed. The forms of government varied, but were all founded on the idea of the aggrandizement of the chief rather than the good of the subject. Human life was lightly regarded, and even petty chiefs sent many a victim to the executioner. Licentiousness prevailed, and chastity was almost unknown. The seeds of disease planted in such soil by vile white men resulted in such a spread of disease that none escaped, and the taint reappears in the successive generations. Cannibalism was not practised, except on rare occasions in time of war. The people wore little if any clothing, though the habits of different groups show great variety. In the Gilbert Islands men had no covering of any kind; the women wore a fringed skirt 10 or 12 inches long, the children being nude. In the Marshall Islands men wore a fringe skirt 25 to 30 inches long, and the women two mats, about a yard square each, belted about the waist. Upon the Caroline Islands some covering was used. The dwelling-houses were mere shelters of simple construction, though the council- houses were large. Their canoes vary greatly in construction. Those of the Marshall and Mortlock Islands are large, and adapted to mak ing long sea-voyages. An outrigger is always used. These sea-going crafts were all of hewn timber, the pieces fitted together and fastened with cord made of the cocoa-nut fibre. Ropes were made of the same and the sails of matting. The natives were skilful navigators, some of them seeming to have an intuitive perception of locality, and an instinct of the proximity of land while yet many miles out of .sight of it; yet whole fleets have been often lost, and canoes sometimes drift about for days and weeks to reach land at last hundreds of miles from home. Such occurrences suggest how the islands may have been peopled at first, and account for the mixed character of the population. Missionary work was begun on Ponape and Kusaie (Caro line group) in 1852 by three American mission aries (L. H. Gulick, A. A. Sturges, and B. G. Snow) with their wives. They were accom panied by two Hawaiian missionary helpers with their wives. The first five years were discour aging. Many times the enterprise seemed ready to fail. Opposition of foreigners (self-exiled and more degraded than the natives), small-pox on Ponape, insurrection on Kusaie, disastrous results of contact with the w r haling fleets, and the dense paganism of the natives themselves had all to be overcome by the faith of earnest men. Three more missionaries (G. Pierson, E. T. Doane, and H. Bingham) with their wives joined the mission, and the first Morning Star " was built. The year 1857 saw Apaiang (Gilbert Islands), Ebon (Marshall Islands), and Kusaie and Ponape (Caroline Islands) occupied by six mission families with two Hawaiian helpers. During the next five years (1857 to 1862) the harvest began. Three churches were organ ized. The one on Kusaie, with 30 members, was left in care of a native helper. The mis sionary force was reduced to three men with their wives and five Hawaiian assistants. During the next nine years the work of teaching, trans lating, and laying foundations went on. The churches on Kusaie and Ponape witnessed a steady growth. Five of the Marshall and five of the Gilbert Islands were occupied by Hawaiian missionaries under the direction of the Board of the Hawaiian Evangelical Association (see Ha waiian Board). In 1870 the number of church- members was as follows: Ponape, 250; Ku.-nir, 226; Marshall Islands, 140; Gilbert Islands, 51: a total of 667. There had been printed for t ln-.-c missions nearly 2,500,000 pages of Scripture, hymn-books, etc. (2,408,218; viz., Ponape, 381,- 600; Kusaie, 223,200; Marshall Islands, 381,726; and for Gilbert Islands, 1,050,192). From 1869, when the second " Morning Star " was wrecked, till 1871, there was only one white missionary in the field (Rev. E. T. Doaue, Po nape). This was a time of preparation for the advance to be made during the next decade. In 1871 the third " Morning Star " carried as passengers from Honolulu the three veterans, Messrs. Sturges, Snow, and Bingham, one new family from America (F. T. Whitney and wife), and three Hawaiians these last for Gilbert Islands. In 1873 the "Morning Star "visited the Mortlock Islands and stationed three Ponapeans with their wives, inaugurating that movement which in later years yielded such wonderful results. In 1874 three more men (H. J. Taylor for Gilbert Islands, R. W. Logan and F. E. Rand for Ponape) with their wives joined the mission. More attention was given to establishing train ing-schools and developing the native agency. In 1877 E. M. Pease, M.D., and wife were sent to take the place of Mr. Snow, who w r as taken from the work by a paralytic stroke; and in 1880 A. C. Walkup and wife accompanied Mr. Taylor, returning to his work on the Gilbert Islands. The same year the Marshall Islands training-school was removed to Kusaie. The reports for 1880 give nearly 2,000 church-mem bers, 45 pupils in the two training-schools, and 1,500 in other schools. During the last decade there has been a con stant increase of both hearers and converts. The training-school for the Gilbert Islands was- removed to Kusaie. Girls schools were estab lished at Kusaie and Ponape under the care of lady missionaries sent out by the various woman s- boards. Political changes during this period greatly affected the missions. In 1885 Ger many annexed the Marshall Islands. She at tempted at the same time to take possession of the Caroline Islands, but was prevented by Spain s claim of long standing. The Spanish occupation of Ponape resulted in such acts of injustice and persecution that the natives arose in self-defence. The governor had already sent one of the American missionaries (Rev. E. T. Doaue) to Manila under arrest. When hi- was released and returned to Ponape it was found that the governor and many of his soldiers had been slain, and the natives were in possession of the Spanish quarters. A new governor was sent out, who, after investigating the matter, recog nized the injustice of his predecessor, and pro posed terms that the mission was able to in dorse, and thus peace was restored without further bloodshed. The scattered churches MICRONESIA 101 MIKMAK VERSION were gathered again, and the schools opened; some of the converts under pressure renounced the truth, but the steadfast faith of many of them greatly encouraged the missionaries. In the Marshall Islands the German rule is oppressive. The heavy taxation is impoverish ing the people, while frequently the assertion of their rights by the people is regarded as an offence, and punished with heavy flues. The result so far of foreign intervention has not been beneficial to the natives. The sale of liquor, tobacco, and firearms by unscrupulous foreigners, both before and since annexation, has fostered old and developed new vices among the people. The latest reports of the mission (January, 1890) give a total membership of 4,509; three training-schools with 79, and 48 other schools with 2,035 pupils. The estimated population of Micronesia is 84,000: Gilbert Islands, 25,000; Marshall Islands, 15,000; Ponape and adjacent islands using the same language, 5,000 ; Ruk and Mortlocks, 15,000; islands lying between Ruk and Yap, 7,000; Yap, 10,000; Palan, 7,000. Of these per haps 50,000 have heard the gospel; about 8,000 have become converts, and twice as many more call themselves Christians. This work has been accomplished in less than 40 years. There have been employed of American missionaries and assistants a total of 40, viz., 15 ordained missionaries, 17 wives of missionaries, and 8 single women. Three missionaries and 5 wives of missionaries have died; 6 missionaries, 6 wives of missionaries, and 1 single woman have withdrawn. The present force (May, 1890) is 20, of whom 2 are at the Hawaiian Islands, and 6 others are in America on account of failure of health. The changes which have been wrought through the efforts of the missionaries are truly wonderful. The transforming power of the Word of God has never been more manifest than in this field. There has been a marked development of stability in the character of the natives. Formerly they were dishonest and untruthful. There was a belief among them that the Great Spirit used deceitful means for the accomplishment of His plans or for main taining His authority, and the people accord ingly cultivated deceit. Ships were often pil laged and the crews murdered. But the gospel has iii many islands effected a complete revolu tion. Social ideas have been changed. The family has been built up, and the ceremony of marriage is becoming more and more common. The practice of family worship has done much to purify and crystallize social ideas, and a strong sentiment of his duty to guard the house hold and defend his family from the lust of even the chiefs is rising in the mind of the head of the household. Drunkenness has prevailed to some extent on all the islands more on the Gilbert Islands than elsewhere. On the Marshall Islands this vice was unknown until the advent of foreigners, and became prevalent only after many years of contact with them. Prohibitory enactments have been made by some of the chiefs of the Marshall Islands against tlie traffic in ardent spirits. These still serve a salutary purpose, though they have been greatly modified and weakened under German rule. Some of the disputes with the German authorities have grown out of the desire of the natives to stop the traffic in fermented as well as distilled liquors. Better dwellings, greater personal cleanli ness, and tidiness have also followed the moral reformation. Intellectual progress is quite marked. The schools are well attended. Na tive teachers have done very efficient work. The mother-tongue has become the vehicle of blessing. From the first a missionary spirit has been cultivated, and the young convert has been taught to keep in view the prospect of becoming a teacher of the new doctrine on his- own island, or, if need be, on other islands. When the work was to be pushed westward from Ponape it was done by native mission aries, furnishing one of the most interesting chapters in the annals of missionary work. Going forth to a people of diverse tongue, these men and women prepared themselves for the work, and soon gathered in large numbers of converts. The type of Christianity on the islands is- eminently biblical. The Word of God is held in great reverence. The instability of native character is often exhibited by the converts, and large numbers have retrograded, usually, however, to return with a juster estimate of their weakness and a humbler and more tena cious trust in God. The "Morning Star," provided by the Sab bath-school children of America and thrice re built, has been an invaluable aid to the mission ary work. Midiiapur, a town of India, 70 miles west of Calcutta. Climate hot. Population. 33,624. Race and language, Bengali Santhal. Religion, Hindu. Social condition of the masses, corrupt, ignorant, very poor. Station of the Bengal Mission American Free Baptists, occupied 1844, reopened 1863; 3 missionaries and wives, other ladies, 4 out-stations, 462 adherents, ft churches, 245 communicants, 17 additions in 1888, 2 preaching places, 150 average attendance, 2 ordained preachers, 5 unordained, 6 Sabbath- schools, 2,268 scholars, 1 theological seminary, 1 female school, 516 scholars, 1 other school, 73 scholars. Midyat, a town of Koordistan, in the Jebel Tur district, about 50 miles northeast of Mardin. The people are a hardy, energetic race, belonging to the old Jacobite (Mono- physite) Church, and speaking both Arabic and Koordish. Mission work among them, conducted by the missionaries of the A. B. C. F. M. at Mardin, has been very successful. Schools have been established and a flourishing church formed. Hier, a town of the Tamaulipas district, Mexico. Mission station of the Methodist Episcopal Church (South). lUikmuk Version. The Mikmak belongs to the American languages, and is used by the Mikmak Indians of Nova Scotia. The Gospels of Matthew and John were published by the British and Foreign Bible Society in 1854. Two years later the Gospel of Luke, prepared by the Rev. S. T. Rand, was published at Halifax; and in 1871 there were printed at the same place the Book of Exodus, the Epistles to the Romans, Galatians, and Hebrews, by the same person. MIKMAK VERSION 102 MILLS, CYRUS TAGGART (Specimen verse. John 3 : 16.) Mild a Nicscam ieliksatCU9 tnsitcumot tvedjj igunum-raedo-gub-unn" nruiktra-bistadjui incwisu), Ctulijrn^n m sit wen tqn kcdlamsitc luti^nincu, o^ mninadt, jinpuiCj Ccjdra rasco>t ap9oi;j\vc m jmadjraocufb Mi 1<1 111 ay Missions. Headquarters, the Conference Hall, Mildmay Park, London, Eng land. The work of the Mildmay Mission radi ates from the Conference Hall," near Mildmay Park, the corner-stone of which was laid, 4th August, 1869, by the founder and superintend ent of the work, the Rev. William Penne- father, Vicar of St. Jude s, Mildmay Park. The first " Conferences," which led to the formation of the mission, assembled at Barnet in 1856. The " Iron Koom," in which they were held, was afterwards removed to London, and used as a conference hall for many years, giving place in 1870 to the larger hall. The main object of this hall, which seats 2,500 people, is to provide a place for holding conferences, but it is also designed to be a centre of union for Christians of all denominations, and to facilitate the prosecution of a variety of evangelistic and missionary enterprises. The large hall is used for preaching every Sunday afternoon and evening throughout the year, and for many piiblic and evangelistic meetings; the five basement rooms are used for Bible-classes and special services, including one for deaf-mutes on Sundays, and for unceasing efforts during the week to benefit the poor, both temporally and spiritually. Adjoining the hall, on the west, is the Deaconess House, the centre for an extensive field of "woman s work." The deaconesses reside on the premises, and without taking vows give their whole time to ministry among the poor and ignorant, their work comprising house-to-house visitation, mothers meetings, night-schools, and classes of many kinds, conducted in some room or house set apart for the purpose; these missions are at Bethnal Green, Hackney Road, Hoxtou, Pentonville, Caledonian Road, St. James s, Islington. Stratford, West Ham, Lambeth, Bermondsey, Old Kent Road, etc., etc. Others, south of the river, are worked in connection with a Branch Deaconess House at Brixton, established in 1879, in response to appeals from ministers in South London; it is on the same plan and under the same supervision as that at Mildmay. An important branch of the Mildmay work is the home for nurses in Mildmay Road, whence trained nurses are sent to hospitals in London and provincial towns, and to private cases and other work, as directed. Opposite the Nursing Home is the Cottage Hospital, with ten beds for the reception of patients from the parish of St. Jude. Other branches of work are the Home for Invalid Ladies, the Orphanage, Invalids Kitchen, Dorcas Society, Servants Registry, and Mothers Meeting. A Men s Night-school is held in one of the rooms in the Conference Hall. The 46 classes are taught by ladies; the branches taught range from the most elementary to the higher branches of general and practical knowledge. Coffee and bread and butter may be purchased by scholars before leaving. A Lending Library is attached to the school. The highest attend ance in 1888 was 570, the lowest 443. In connection with the work carried on by the deaconesses in one of the poorest parts of Betlmal Green is the Medical Mission, opened in 1875. Its hospital contains 80 beds, and out patients are cared for two days weekly. Attached to this mission are a coffee-house and a lodging- house for men, which is almost always full. In other localities, too, coffee-houses have been opened, with comfortable sitting and reading rooms, library, etc. Missions to cabmen and to railway employes are carried on. " Special Teas " are provided for policemen, postmen, cabmen, etc. The Bible Flower Mission, established in 1876, has now four depots in London. From the depot at Conference Hall from 1,500 to 2,000 bouquets, with Scripture texts, are sent out weekly to the hospitals and infirmaries assigned to it. The Mildmay Mission to the Jews was commenced in 1876; it embraces a medical mis sion, services in Hebrew twice a week, sewing- meetings for Jewesses, a night school for Jewish children, etc. An itinerant mission to Jews living in towns and cities of Great Britain is a distinct feature of the mission. Hebrew New Testaments are distributed in Russia, Austria, Hungary, Galicia, Morocco, etc., and grants are made to missionaries of other societies in all parts of the world. The Medical Mission at Jaffa is under the care of Mildmay (see Jaffa Medical Mission and Hospital). The Mildmay Association for Female Workers has now 1,400 members, many of whom reside in distant parts of the earth. From 22,000 to 24,000 is required annually for the whole work of the mission, of which Jas. E. Mathieson, Esq., is the present super intendent. Mills, Cyrus Taggart, b. Paris, N. Y., U. S. A., May 14th, 1819. From the day of his conversion, at the age of nineteen, he dedi cated himself to the missionary work. He graduated at Williams College 1844, and Union Theological Seminary, New York, 1847. While pursuing his theological course he was active in mission work among the poor of the city. He also studied the Tamil language a year with a returned missionary from Ceylon. In Sep tember, 1848, he was married to Miss Susan Tolrnau of Ware, who had been for six years in Mount Holyoke Seminary with Miss Mary Lyon as pupil and teacher. Sailed October 10th, the same year, as a missionary of the A. B. C/F. M. for Ceylon. He was appointed, by the Jaffna Mission, Professor in the Batticotta Seminary in 1848, and in 1849 succeeded Mr. Hoisiugton as president, which position he filled till 1853, when utter failure of health compelled him to resign and return home. He spent two years in the service of the board among the churches; was settled as pastor in Berkshire, N. Y. His health again failed, and resigning his charge, he spent two years in business in Ware, Mass.. in which he was successful. Dr. Mark Hopkins having sug gested him as a suitable person for the presi dency of Oahu College, Honolulu, Hawaiian Islands, lie was appointed, and in 1860 sailed for that field. This position he held for four years, when ill-health obliged him to resign, and he returned home. In 1865 he purchased Miss Atkins school at Benicia, California, with which he was connected for seven years. Hav ing purchased land in Oakland that rapidly MILLS, CYRUS TAGGART 103 MILNE, WILLIAM appreciated, and generous contributions having been made by friends of education to induce him to remove to that city, he decided to erect buildings there, and in 1871 the seminary was reopened in Oakland. In 1877 the seminary was incorporated and deeded by Dr. Mills to a Board of Trustees. He made additions of buildings and improvements until the property increased to the value of $275,000. About two months before his death he had a severe pain in his right arm, and it was found to be necessary to amputate it to save his life. When the preparations were going forward he was perfectly tranquil, saying to his physician: " I cannot think just now, but I can trust; I am simply clinging to the cross. " He seemed to rally for a while after the operation, but soon began to fail, and died April, 1884. The Trustees of Mills Seminary passed the follow ing resolution: "We record our appreciation of the true Christian character and manliness of our deceased friend. Associated with him in our official relations, we bear testimony to the wisdom of his counsels, the soundness of his judgment, his financial skill, his clear fore sight, his genial manners, his earnest purposes, and his transparent rectitude." The Presbytery of San Francisco also testified in the highest terms to Dr. Mills long and useful life in the " active work of the ministry in both the home and foreign mission fields of the church, and an honored career in the grand work of woman s education." Dr. Mills was honored with the degree of D.D. from Williams College in 1870. Mill*, Samuel John, b. at Torringford, Conn., U. S. A., April 21st, 1783, was the son of a minister. He was a subject of earnest Christian instruction and of early deep religious impressions. In childhood he heard his mother say to a friend, " I have consecrated this child to the service of God as a missionary;" and from the time of his conversion he cherished the desire to go to heathen lands to make known the gospel. He entered Williams College in 1806 and graduated in 1809. After entering college he was accustomed to meet with a few students in a grove for prayer and religious conference, and on a memorable afternoon, when driven by a thunderstorm to continue their conference under a haystack, he first suggested the idea of sending the gospel to the benighted portions of the earth, and declared that they could and ought to send them the gospel. They formed a society, whose object was stated to be " to effect in the persons of its members a mission to the heathen." In 1810 he entered Andover Theological Seminary, where he found Hall, Newell, Judson, and Nott deeply interested in the same subject, and with them he united in a memorial to the General Association of Massachusetts soon to meet at Bradford. This memorial led to the formation of the American Board. He was licensed to preach in 1812, and spent two years in the Southern and Western States, distribut ing Bibles, and organizing Bible and other benevolent societies. On his return he was ordained, June 21st, 1815, and spent the next two years in New York and other cities, labor ing to promote the missionary cause. In behalf of the American Colonization Society, in whose organization he largely shared, he was appointed to visit England, and to explore the western coast of Africa for a site for a colony of colored people from America. Having had extensive intercourse with chiefs, and collected much im portant and encouraging information, he em barked for home May 22d, 1818. Having taken a severe cold, which was followed by fever, he rapidly declined, till on the 16th of June he ceased to breathe. His body was com mitted to the ocean near the west coast of Africa. Though not permitted to engage personally in a foreign mission on which his heart was set, he accomplished much for the conversion of the world. Dr. Griffin, president of the col lege, speaking of the society formed by him and his associates at Williams College, says: " I have been in situations to know that from the counsels formed in that sacred conclave, or from the mind of Mills himself, arose the American Board of Commissioners for Foreign Missions, the American Bible Society, the United Foreign Missionary Society, and the African School under the care of the Synod of New York and New Jersey; besides all the impetus given to Domestic Missions, to the Colonization Society, and to the general cause of benevolence in both hemispheres." He then adds: " If I had any instrumentality in origi nating any of those measures, I here publicly declare that in every instance I received the first impulse from Samuel John Mills." Ilillshur;;, town in Monrovia, Liberia, west coast of Africa, on the St. Paul s River, northeast of Clay-Ashland. Mission station Methodist Episcopal Church (North); 2 native workers, 60 church-members. Milne, William, b. Aberdeenshire, Scot land, in 1785. He was converted at the age of sixteen, and joined the church in Huntley. His fixed purpose to engage in missionary work was formed in 1805, at the age of twenty. After this he spent five years in securing a support for his mother and sisters. His early opportunities for education were meagre. Entering the mis sionary college at Gosport, he went through the regular course of study, under the direction of the Rev. David Bogue. He was ordained in July, 1812, received his appointment to China, married, and sailed for China, arriving at Macao July 4th, 1813, where he was welcomed by Dr. Morrison. China being closed against missionaries, and the Portuguese, who controlled the neighboring islands and points on the mainland, being hostile, he was ordered in ten days to leave Macao. Leaving Mrs. Milne with Mrs. Morrison, he went to Canton, almost the only place in China where he could remain in safety. Here he re mained six months, engaged in the study of the language. The next eight months he spent in a tour through Java and other points of the Indian Archipelago, distributing among Chinese residents copies of the New Testament, and some tracts and catechisms Dr. Morrison had translated into Chinese. At the end of the eight months tour he re joined Dr. Morrison at Canton, September 27th, and spent the winter of 1814 in studying Chinese, and at the same time holding religious service in his own rooms for the foreign residents and sailors. As preaching was prohibited, and little could be done to circulate religious litera ture in China at that time, it was decided to open a mission to the Chinese in Malacca. Dr. MILNE, WILLIAM 104 MISSIONARY CONFERENCES Milne was appointed to this work, and in 1815 he and his wife went to Penang, taking up their residence at Malacca, where they were re ceived by the Dutch residents, to whom he preached every Sunday. He obtained from the government land for a missionary establish ment ui .Malacca. Soon a free school was estab lished, Christian books were cautiously intro duced, and the pupils induced to attend reli gious service. He began now to publish "The Chinese Monthly Magazine," which was con tinued till his death, and thousands of copies were circulated through the Chinese commu nities in the Dutch East Indies and in China also. In 1817 he began to issue an English Quarterly, "The Indo-Chinese Gleaner." He also nave much time and thought to the found ing of the Anglo-Chinese College. Dr. Morri son in 1818 gave 1,000 for this object, and a yearly gift of 100 for five years thereafter. But the entire work of planning and executing the details fell to Dr. Milne. The corner-stone was laid at Malacca, November llth, 1818, and in 1820 the tirst class was formed. The main work of Dr. Milne from 1815 to the close of his life was the preparation of religious literature. He aided Morrison in the work of translating the Bible into Chinese, the Books of Deuter onomy and onward to Job being translated by him. He prepared also a Commentary on the Epistle to the Ephesians, an " Essay on the Soul," in two volumes, and fifteen tracts, all acceptable to the Chinese. He had great skill and readiness in the use of the language, and in addition to his literary labors performed much evangelistic work. His first convert, Leang- Afa, whom he baptized, was the first ordained Chinese evangelist, and was in the service of the London Missionary Society for many years. The University of Glasgow conferred upon him the degree of doctor of divinity in 1820. Mrs. Milne died in March, 1819, leaving four children, one of whom. William, became a mis sionary to China in 1839, and labored some years at Ningpo and Shanghai. Dr. Milne s health failing^ he took a voyage to Penang, but returned weaker, and died in 1822, at the early age of thirty-seven, and but ten years in the missionary work. Besides the works mentioned, he published " Retrospect of the Protestant Mission to China." II ilia* Geraes, town in Brazil, S. A., not far from Rio de Janeiro. Mission station of the Southern Baptist Convention, recently started; 2 missionaries and wives, 1 native preacher. ^1 in Hi in pallia, a town of Bengal, India, 25 miles from Cuttack. Mission station of the General Baptist Missionary Society (England); 1 native preacher, 31 church-members, 63 scholars. , a district of Asiatic Russia, in the lieutenancy of the Caucasus, lying between Tirlis and the Black Sea. Area, 2,600 square miles. Surface generally mountainous, slop ing towards the south. Climate warm and damp; fevers are prevalent; soil exceedingly fertile, and vegetation rapid. The mountains are covered with magnificent forests, and much good land lies waste. The district is without external improvement, and has a savage and deserted appearance. Population, 240,000, most of whom belong to the Georgian race, but are generally inferior in appearance to the mountaineers of the Caucasus. The dominant religion is that of the Greek Church. Mingrelia corresponds with ancient Colchis. It was long a part of the kingdom of Georgia, was after wards independent under a long line of native princes, and became subject to Russia in 1804, but its prince remained nominally sovereign till 1867, when he sold all his rights to the emperor of Russia for 1,000,000 roubles. There is no distinctive mission work carried on among the Miugrelians, though colporteurs of the British and Foreign Bible Society go through the country occasionally. , a town in Kandy district, Ceylon. Station of the Wesleyan Methodist Missionary Society; 1 missionary, 27 church- members, 374 scholars. Mirzapur, city in Northwest Provinces, British India, on the Ganges River, 45 miles west of Benares, 56 southeast of Allahabad. As viewed from the river, the city presents a very striking appearance, exhibiting numerous mosques, Hindu temples, and dwelling-houses of the wealthy merchants, all of which make the town better than many in India. Population, 56,378, Hindus, Moslems, Jains, Christians. Mission station London Missionary Society; 4 missionaries, 3 missionaries wives, 2 native help ers, 20 church-members, 2 schools, 48 scholars. Missionary Conferences. When the revival of missions commenced at the close of the last century, the great effort at home was to find enough of those interested in the work to justify making a beginning, and the great aim abroad was to find a field where missionaries could labor unmolested. The whole undertak ing was then so novel that those engaged in it had not yet begun to know their ignorance. For to carry on the work of missions with suc cess requires not merely a spirit of obedience to Christ, but some knowledge of the difficulties to be met and the best method of overcoming them, and only an actual advance could indicate the points on which they needed light. They found, moreover, that the further they went on the more the questions multiplied. Even success only furnished new problems to be solved, ttat had not occurred to them before. For the solution of these they went, first of all, to the Lord Jesus, and then as in apostolic times, when an unlooked-for emergency arose, "the apostles and elders were gathered together to consider the matter " (Acts 15 : 6), so now in the con stantly recurring inquiries, " How can we re move this evil, and secure that result ?" each group of laborers felt the need of counsel from others who encountered similar obstacles. Hence miaionary conferences came into exist ence naturally and unavoidably now among those laboring in the same heathen laud, and now amoug the societies at home; the former seeking to discover the best ways of presenting the truth to heathen minds, and the latter how to secure the greatest interest in the work among the churches. At first a few deprecated such conventions lest some Utopian scheme should be broached by unpractical men, or some imprac ticable organic union of different societies, in stead of the cordial co-operation of independent bodies. These fears happily proved ground less, for those interested in missions are too MISSIONARY CONFERENCES 105 MISSIONARY CONFERENCES earnest to be satisfied with anything that does not push forward the work. The first union missionary conference was held in the United States May 4th, 1854, the various missionary societies then existing there being moved by the presence of the celebrated Dr. Alexander Duff among them to propose such a convention in order to manifest the real unity of Christians, increase interest in the work, and secure a more intelligent co-operation in carrying it on. So 11 missionaries, 18 officers of missionary societies, and 150 persons in all, met in the chapel of Dr. Alexander s church in New York, and continued together a day and a half. They considered the comparative advantages of concentration and diffusion in missionary work on the field, and came to the conclusion that the best way was to equip com manding centres of operation thoroughly, and then operate from those centres by itinerating in the regions round about. They expressed their satisfaction also that so little interference with each other had occurred among different societies, and recommended that it be understood that as soon as an evan- felical society had occupied any field it should e left in undisturbed possession of the ground. In the matter of raising up candidates they were unanimous in the opinion that much de pended on pastors taking an intelligent interest in the work. The next conference met that same year in London, October 12th and 13th, and was some what limited in the range of its discussions, for unfortunately at that time only a few secre taries of missionary societies were able to be present. India. Another form of missionary con ference was inaugurated at the close of that same year. At that s;ime time the American Board sent out its senior secretary, Rev. Ruf us Anderson, D.D., with Dr. A. C. Thompson, a member of its Prudential Committee, as a Depu tation to consult with the missions in India and Turkey. They discussed with the several mis sions such topics as "The governing object of missions," and this they found to be the preach ing of the gospel. Then "Preacbiug," how is this connected with schools, and how can they be made most promotive of evangelization ? Next, "Native churches and pastors," how can they be brought into existence and made most efficient for good? Also, "Caste and Polyg amy;" " Schools of all grades for both sexes;" " Native helpers," other than pastors and teach ers; "Correspondence;" "Printing establish ments," should they be owned and managed by the mission, or by natives independently? "Provision for invalids, for children and widows of missions," how can this be made most effective, and at least cost? "Medical missions and instruction of natives in medicine;" " Visits home," how can these be made most subservient to success in the work? and " Mis sion property," how much? how managed? and in whose name invested? "Government grants;" "Estimates and appropriations;" "Aid to poor converts," etc., were also considered. The results of these discussions appeared in the form of papers drawn up by the missionaries, and letters commenting on them by the deputa tion, and the whole form a volume of 600 pages, full of most valuable information in these de tails of missionary work. The title is Reports and Letters connected with Special Meetings of the India and Syria Missions of the Ameri can Board in 1855. Printed for the use of the Prudential Committee, Boston." See also Dr. Anderson s Missions to India, pp. 240-265. About the same time E. B. Underbill, Esq., Secretary of the Baptist Missionary Society (England), rendered a similar service to their missions in India. The title of the volume re cording the results is " Minutes and Reports of the Baptist Missionaries in Bengal, the Northwest Provinces, Behar, and Ceylon, in 1885-6. Printed for the use of the Committee and the Missionaries." Mr. Underbill was a fellow passenger with Drs. Anderson and Thompson from England to India. More than a year before this, the Executive Committee of the American Baptist Missionary Union had deputed Rev. Solomon Peck, D.D., and Rev. J. N. Granger to visit their mission in Burmah and consult with the missionaries. They met at Moulmein April 4th, 1853, and con tinued in session till May 17th. Their proceed ings were printed for the use of the Executive Committee in a volume of 116 pages Dr. Anderson left copies of the printed min utes of the conferences with Dr. Mullens (L. M. S.) at Calcutta; and the latter, in his " Brief Review of Ten Years Missionary Labor in India. London, 1863," states that the idea of a general conference of missionaries of all so cieties for consultation sprung from these meet ings of the Deputation in India. The Bengal Missionary Conference met in Calcutta September, 1855. It was composed of nearly 50 missionaries of various societies, sat four days, held eight sessions besides meet ings for prayer, and discussed " The progress and the peculiar difficulties in Bengal," " Preaching in the vernacular," " Education in English," " Influence of the Indigo and Zemin, dary Systems on the Work in Rural Districts," "Vernacular Literature and Schools," and " Fe male Education." Each topic was set forth in a paper, and after discussion the opinions of the brethren were embodied in resolutions, and the whole published in a volume entitled "Pro ceediugs of a General Conference of Bengal Protestant Missionaries held in Calcutta, Sep tember, 1855. Dalton, London " Another Conference of missionaries in the Northwest Provinces was held in Benares January, 1857. Thirty missionaries were present from seven societies. A sketch of the proceed ings appeared in the "Calcutta Christian Ob server," March, 1857; but the records of tht Conference were destroyed when the Allahabad Mission press was burnt during the mutiny, June, 1857. A third Conference of South India mission aries was held at Ootacamund, in the Nilgiri Hills; thirty-two missionaries met, and spent a pleasant fortnight in comparing notes. The results were published in " The Proceedings of the South India Missionary Conference held at Ootacamund, April, 1858. London." This volume contains twenty-seven narratives of mis sionary labor, and thirty papers on different themes, followed by resolutions embodying the general views of the Conference on "Native Agencies," " Education," "Vernacular Preach ing," " Village Congregations," " Industrial In stitutions," "Caste," " Government and Moral ity." and "Government Education," with a MISSIONARY CONFERENCES 106 MISSIONARY CONFERENCES number of valuable statistical tables. See Con ference on Missions at Liverpool, 1860," pp. 865-374. Next in order comes the Conference on Missions at Liverpool, March 19th to 23d, 1860, where 25 British societies were repre sented by their officers. Two missionaries from America were present, and nearly one hundred other members took part in the proceedings. Two sessions of three and a half hours each were held daily, preceded by a meeting for prayer in the morning, and followed by a soiree in the evening. The whole ended in a large public meeting in Philharmonic Hall. Two stenographers reported the discussions, and the whole proceedings were published in an octavo of 428 pages; of these the index alone fills 38. Papers were read on " European Missionaries abroad," " Best Means for producing and maintaining a Missionary Spirit." Three papers were read " On Missionary Education." The next topic was " How to call forth Liberality at Home." "Native Agency" followed; then "Candidates for the Work," "Indian Con verts in the Mutiny," and "Native Churches, "Addresses supplemented these papers, with others on "The Missionary Lectureship," " The Peshawar Mis sion," "Missions in South Africa," "Missions in Turkey," "Education of Woman in the East," and "Medical Missions in China and Japan." The discussions are also summarized in " minutes " on the several themes. The " Proceedings of the Conference at La hore, in the Punjab, December, 1862, and January, 1863." fill 398 octavo pages. At Allahabad, where the records of a previous Conference were burned in 1857, another was held in 1872-73. at which 136 missionaries were present from nineteen societies. Among these were 21 Presbyterians, 18 Methodists, 4 repre sented the American Board, 2 the United Pres byterian Church, and 1 the Reformed all these from the United States. The English Baptists sent 10, Church Missionary Society 25, London Missionary Society 13, Free Church 12, Church of Scotland 3, Irish Presbyterians 3, United Presbyterian Church 3, and Gossner s Mission 2; 96 foreigners and 28 natives. Several missionary Conferences have been held in China. The first important one was at Shanghai in 1877. This is often quoted as authority in matters pertaining to missions in that empire. (See below.) Eighteen years passed away after the Confer ence at Liverpool before another was held in England, in the large hall of Mildmay Park, on the north side of London, October 21st to 26th, 1878. The Conference at Liverpool represented only 25 British Societies, but this one 37 in all 26 British, 6 American, and 5 from the continent of Europe. This one not only dealt more thor oughly with particular fields, but also viewed each in its relations to the whole world, noting what had been accomplished, and searching to see what might be brought to pass in the near future. Besides a general review of missionary education, Christian literature, and Bible translation, it gave a list of recent versions of Scripture covering 15 pages. There was a look ing forward to the completion of the work in some fields, and a passing on to the regions be yond. It inquired for the readjustments that would secure the largest aggressive evangeliza tion. The topics discussed were such sis these: Increased Co-operation of all Agencies, by Rev. Dr. Mullens; Resultsof Emancipation, by E. B. Underhill, LL.D.; Discovery and Missions in South Africa, by Sir T. Fowell Buxton, Bart.; Lnvedale, South Africa, by Rev. Dr. Stewart; Medical Missions, by Rev. Dr. Lowe; Claims of Foreign Missions, by Rev. Daniel Wilson and Rev. Dr. Herdman; the Missionary Character of the Church, by Rev. Dr. A. C. Thompson; the Gospel in Turkey, by Rev. Dr. N. G. Clark; Growth of Christianity in India, by Rev. M. A. Sherring; Education in India, by Rev. Dr. Murray Mitchell; Dutch India, by Rev. Dr. Schreiber; Netherlands Missionary Society, by the Secretary; Islam and Hinduism as related to the Gospel, by Rev. E. E. Jenkins; The Work in China and its Future, by Rev. Dr. Legge; Work in the Zenana, by Mrs. Weit- brecht; The Karen Mission, by Rev. Dr. Mur- dock; Dr. Maxwell, Rev. J. Hudson Taylor, and Rev. W. F. Stevenson spoke on Missions in China, and Rev. Dr. Legge on the Opium Traffic; The Bible Work of the World was set forth by the Assistant Secretary of the British and Foreign Bible Society; Missions in Japan, by Rev. Dr. Ferris; The Provinces of China, by Rev. J. H. Taylor and others; Polynesia, by Rev. S. J.Whitmee; The Influence of Coloniza tion on Native Races, by Rev. G. Blencowe; New Guinea, by Rev. W. G. Lawes; Madagas car, by H. Clark and Rev. J. Sibree, Jr. ; New Hebrides, by Rev. J. Inglis; Education of Woman in the East, by Miss E. J. Whately of Egypt, Mrs. Urmstonof North India, Mrs. Fer guson of Bengal, Mrs. Etherington of Benares, Rev. J. E. Payne of Calcutta, and Miss M. A. West of Turkey; Missions among the Moslems, by Rev. T. P. Hughes, B.D., of Peshawar; English Mission Schools at Cairo, by Miss E. J. Whately; Mission Work in Egypt, by Rev. Dr. Watson; Mission Work among the Afghans, by- Rev. T. P. Hughes; Foreign Work of the Re ligious Tract Society, by its Secretary; British Syrian Schools, by a sister of Mrs. Bow en Thompson; The American Mission in Syria, by Rev. Dr. H. Jessup; Sabbath-schools on the Continent, by F. J. Hartley, Esq.; Continental Missions, by Rev. R. S. Ashtou; Mission Work in Paris, by Rev. D. M. Berry; TheMcAll Mis sion, by Pastor Dumas; Missions to the Jews, by Rev. J. C. Brenan. Interspersed among these were many short addresses on the topics pre sented. And in almost every case both the paper and the address were from men who had been on the ground, and could speak from per sonal observation. The Conference closed with a general meeting in Exeter Hall, which seemed to gather into a focus the interest and energy that had been steadily increasing during all its ten sessions. But these previous conventions only pre pared the way, and rendered possible the Cen tenary Conference on Foreign Missions that met in London June 9th to 19th, 1888. For years men had been asking, What is the result of so vast expenditure? What lessons are taught by a century of missionary experience in all parts of the world ? What victories have been won among savage races, and what among those whose civilization and literature antedate s our own ? For the first time Protestant mis sionary societies gave an authoritative answer to these questions, having devoted fifty meetings to a searching scrutiny of every department of missionary work, and to the public record of the results. The great object was to encourage MISSIONARY CONFERENCES 107 MISSIONARY CONFERENCES the churches to press forward in obedience to the last commaud of Christ, by setting forth the experience of evangelical missions during the last hundred years, and to confer together on those numerous questions which the large expansion of the work had brought into the foreground. The Conference made no attempt to legislate for the churches, nor to stir up temporary excitement by a mass meeting. The work of Christ is not to be carried forward in either of these methods. But the kingdom of truth advances by the spread of information concerning the principles of that kingdom and the facts connected with its progress in the past. The Mildmay Conference was a great advance on that at Liverpool, but this was a still greater advance on that. Even though it accomplished nothing else, the great number of men and women that it drew together from all parts of the world was a grand testimony to the advance that had taken place in the work. In 1860 about 129 met together; in 1878 about 158; and in 1888, 1,576 nearly ten times as many. In 1860 there is not one name of a woman in the entire list; and in 1878 only two appear, tkough more than that number (5) took part in the proceedings; but in 1888 the names of 429 women appear on the roll much more than the entire membership of previous Conferences. In 1860 none were present from the United States. In ,1878 one attended from the United States and one from Canada. In 1888, 183 names appear from the United States and 30 from Canada. Indeed, the numbers were so large that two si multaneous meetings were held in the forenoon and evening, and generally three at the same hour in the afternoon. The Conference being di vided into sections for that purpose, nine meet ings were devoted exclusively to prayer; twenty- four meetings of members in section, for the discussion of important principles; six meetings for open Conference; and, including the open ing meeting, eighteen public assemblies. The published report of the Conference fills two octavo volumes of 560 pp. and 624 pp., the Indices alone filling 46 pages with double columns. In the first volume is a Missionary Bibliography of 48 pages, prepared by Rev. S. M. Jackson of New York, giving the works published on Missionary Ethnology, Heathen Religions, Miscellany, History of Missionary Societies, Jewish Missions, Papal Missions, Mis sionary Biography general and individual, Mis sionary Biography of Converts, Travels in Mis sionary Lauds in general and in each one severally. This last occupies 28 pages. The number of missionary societies repre sented in the Conference was 139; of these, 57 belonged to the United States, 9 to Canada, 18 to the continent of Europe, and 2 to the colonies; leaving 53 to the kingdom of Great Britain. Many topics discussed at previous Confer ences were also discussed at this, but with much greater thoroughness; e.g., Missionary Comity was the subject of two papers, and a prolonged discussion filling 59 pages. Instead of repeat ing those again, some new topics are more worthy of mention, such as, The Increase and Influence of Islam; Buddhism compared with Christianity, by Sir MonierM. Williams; Papal Foreign Missions; Reaction of Foreign Missions on the^Cburch; The State of the World a Hun dred Years ago with Reference to the Missionary Work as compared with the Present; Mission ary Methods, (1) The Agents, (2) Modes of Working, (3) Dealing with Social Customs, (4) Dealing with Religious Beliefs. The entire two volumes are full of both very interesting and instructive reading. The " Allgemeine Missions Zeitschrift" for November, 1889, contains a report of the Third Scandinavian Missionary Conference July 2d to 5th, at Christiauia, Norway. The next meeting- is appointed for 1893. At this session 553 members were present 400 from Norway, 105 from Denmark, 61 from Sweden, and 1 from Finland. Scandinavian societies support over 100 missionaries, and spend annually $200,000. The same class of topics discussed in the London Conference were prominent here; and so the work goes on till there shall remain no more lands to be won for Christ (" Missionary Herald," 1890. 28). Even in Japan, though it was not accessible to Christendom till 1854. and missionaries were unknown there till 1859, and even then could only employ themselves in learning the lan guage, a missionary Conference was held at Osaka on the large island of Nippon, April 16th to 21st, 1883. It is interesting to note the progress of the work in those islands up to that date. The first convert, Yano Rift, was baptized in October, 1864. The first church of nine young men was organized at Yokohama, March 10th, 1872. In 1876 the converts numbered 1,004; in 1879, 2,965; in 1882. 4,987; and in 1883, the year of the Conference, 6,598. Twenty -two societies were represented in it by 106 delegates, 48 of whom were women. The A. B. C. F. M. had 32 representatives, the largest number from any one society. Next to that came the American Presbyterians with 12. The Church Missionary Society, The American Episcopal Church, and The Reformed (Dutch) Church had 8 each; and other societies had smaller representations. The opening sermon was preached by Rev. James H. Ballagh, from Acts 1:8; and a His tory of Protestant Missions in Japan, by Rev. G. F. Verbeck, D.D., fills 163 of the 566* pages of the volume of Proceedings of the Conference, which was printed and published at Yokohama. Other topics discussed were: The Obstacles to the Reception of the Gospel in Japan; among which were specified, The Influence of Buddhism, on which Rev. M. L. Gordon, M.D., read an instructive paper; The Influence of Confucianism, on which Rev. H. Waddell read another paper; and the Influence of Modern Antichristiau Literature, Rev. D. C. Greene, D. D. , read on this topic, and divided it into (1) that which gives expression to an atheistic philosophy, (2) that based on objec tions to the Bible, and (3) that which opposed the gospel on political grounds. Education was considered (1) as to the object of missionary education in Japan, (2) its methods, (3) the training needed for native pastors and evangelists, and (4) the distinc tive claims of education for women. Two papers on this last topic w r ere read by women Mrs. L. H. Pierson and Mrs. E. R. Miller. The self-support of the native church was discussed, with special reference to some ex treme views on this subject entertained by one of the missionaries. * The pages number only 468, but are duplicated from 88 to 186 to make room for the first paper. MISSIONARY CONFERENCES 108 MISSIONARY CONFERENCES Medical missions came in for their usual share of attention; and a unique paper by J. C. Berry, M.D., on Missionary Health, Vacations, and Furloughs, gave a great deal of valuable information on that subject, and on the prac- ice of the different societies in that regard. Another paper on a subject unusual though practical, viz., The Health of the Missionary as affected by his Work, by Rev. W. Taylor, M.D., took up the various causes of ill-health in Japan, and gave counsel which, intelligently carried out, may greatly promote missionary health and usefulness in that interesting field. Other topics were also discussed, such as: The Preparation of a Christian Literature for Japan; The Principles of Translation into Japanese; The Matter and Method of Preach ing to the Heathen; How best to conduct Sunday-schools in that Field; etc. On two evenings the topics that had been discussed during the day were further eluci dated by papers read by the native Japanese pastors, Rev. T. Matsuyama, J. T. Ise, P. Sa- wayama, and P. Kauainori, though no Japa nese name appears on the roll of the Conference. Perhaps in the next Conference the natives will have it all to themselves. In the paper on missionary health is a large colored chart of temperature and humidity, giving the elastic force of vapor in inches for the twelve months of the year, at Sapporo, Kiyoto, Hakodate, Tokyo, Kobe, Nagasaki, and Yokohama in Japan, and the mean annual temperature arid relative humidity of fourteen other cities in various parts of the world, four of them in the United States of America. China.* I. The first Conference of the mis sionaries laboring in China was held in Shang hai, May l(Jth-24th, 1877. The origin of this meeting was at a meeting of the Presbyterian Synod of China, held at Chefoo in August, 1874, at which many delegates of other Presby terian bodies were present; and so beneficial were the meetings, so much good was accom plished by the mutual interchange of views and the discussion of methods, that the desire for a meeting of representatives of all the mission aries in China took form in the appointment of a committee to confer with the missionaries and secure a universal opinion on the practicability and advisability of holding a general Confer ence. This committee consisted of Rev. J. L. Nevius, D.D., Rev. A. Williamson, LL.D., and Rev. J. B. Hartwell. A circular was issued by the committee, stating the object of the Con ference, and asking opinions as to the time, place, subjects for discussion, writers, and dele gates to such a conference. Amid the variety of opinions received the committee were unable to decide, and a new circular was issued, giv ing the results of the first circular; when re plies to this were received the result was pub lished in the " Chinese Recorder" for May-June, 1875, the holding of the Conference was advised, and the following committee of arrangements was appointed: A. Wylie, Esq., representing Hong Kong and Canton Province; Revs. C. Douglas, LL.D., Formosa and Fokieu Province; J. Butler, Che- kiang; W. Muirhead, Kiangsu; G. John, Yangtz Ports; C. W. Mateer, Newchwang and Shantung; J. Edkins, Chihli. * The conferences in China have been so important that a special and somewhat enlarged statement of them is appended.) This committee met at Shanghai, October 25th, 1875, and finding that fully two thirds of the missionaries were m favor of the meeting, called the Conference for the 10th of May. 1877. The attendance on the Conference was very gratifying to those who had labored for its suc cess. There were in all 1^6 members 74 gen tlemen, ~)2 ladies. Five of this number had arrived in China in 1847. Twenty different missionary societies were represented: 10 Amer ican, 1 German, and 9 of Great Britain, besides the British and Foreign Bible Society. Ten different provinces claimed the delegates, and Presbyterians, Baptists, CoDgregatioDaligts, Episcopalians, Methodists, and Lutherans united in fraternal discussion and worship. Papers were read and discussed which dealt with the practical details as well as the general policy of the missionary work, such as: The Field in all its Magnitude; Buddhism and Taouism; Itiner ancy; Medical Missions; Woman s Work for Woman; Schools; Christian Literature; Self- support; Opium; Ancestral Worship; Treaty Rights of Native Christians; Principles of Translation; and the Training of a Native Agency. In addition to those who were at the Conference, papers were prepared by such well-known missionaries as Dr. James Legge, Rev. A. P. Happer, D.D., Rev. W. A. P. Martin, D.D., and J. G. Kerr, M.D., who were unable to be present. A delightful spirit of harmony and brotherly kindness prevailed throughout all the meetings of the Conference, so that subjects likely to create spirited and perhaps unpleasant discus sion were harmoniously considered in a calm and Christian way. The influence of this meet ing was felt in greater harmony between the different missionaries, in a spirit of unity which pervaded the whole body, not only those who had been in attendance upon the Conference, but among their associates, and in- the resulting friendships, the mutual encouragement, the in creased wisdom, and the greater zeal in mission ary work which was the inevitable result of such a meeting. The tabulated results of the Conference of 1877 were a full table of statistics and the publi cation in a volume of the papers read, together with the discussion which followed them; and this formed a valuable treasury of facts in re gard to mission work, as well as the views held in regard to methods of work. A summary of the statistics will be found on the next page. The work thus tabulated was done by a force of 473 missionaries, divided thus: married men, including wives, 344; single men, 66; single women, 63; total, 473. This large num ber w T as connected with 11* American societies, 13f British, 2} Continental, 3 Bible Societies, and 7 were unconnected with any society. * A. B. M. U.. South. Bap. Conven.. Seventh Day Bap tists, A. B. C. F. M.. P. E. Mission, M. E. (North), M. E. (South), Presbyterian (North), Presbyterian (South), Reformed (Dutch). Woman s Union Mission. t Baptist, China Inland, Church .Missionary Society, S. P. G., London Mission. Methodist New Connexion, United Methodist Free Church, Wesleyan Mission. Canadian Presbyterian. English Presbyterian. Irish Presbyterian. Scotch United Presbyterian, Society for Promotion of Female Education. J Basle Mission. Rhenish Mission. American Bible Society. British and Foreign Bible Society, National Bible Society of Scotland. MISSIONARY CONFERENCES 109 MISSIONARY CONFERENCES American. British. Conti nental. Totals. Mission stations. . . 41 42 8 91 Out-stations 215 269 27 511 Organized churches . 150 150 12 312 Wholly self-supporting 11 7 18 Partially " 115 128 243 Communicants 5,300 6,464 1 271 13035 Males 3,117 4,264 687 8068 Females 2,183 2,200 584 4,967 Boys boarding-schools 19 8 3 30 Pupils 347 118 146 611 Girls boarding-schools 24 12 2 38 464 189 124 777 Boys day-schools 93 70 14 177 Pupils 1,255 1,471 265 2 991 Girls day-schools 57 24 1 82 957 335 15 1 307 Theological schools 9 g 2 20 Sunday-schools 92 23 115 Scholars 2,110 495 2,605 School-teachers 178 88 24 290 Ordained preachers and pastors 42 28 3 73 Assistant preachers 212 265 34 511 Colporteurs 28 45 3 76 Bible-women 62 26 2 90 Church buildings for Christian worship 113 115 15 243 Chapels and other preaching places 183 229 25 437 Hospitals 6 10 16 In-patients for year 1876 1,390 2,340 3,730 Out-patients for 1876 47,635 39,870 87505 Dispensaries 14 4 6 24 Patients treated in 1876 25,107 16,174 41,281 Medical students 19 10 1 30 Total contributions of native Christians in 1876. . $4 48S.84 $4 789 08 $9 271 92 II. The Conference of 189O met at Shanghai May 7th-17th, pursuant to a resolu tion of the Conference of 1877 calling for an other conference. Over 400 representatives of the various missions from almost every province of China were assembled at the meetings. Nearly seventy papers were prepared for pres entation. In most cases the papers were print ed beforehand, and each member of the Con ference was supplied with a copy, so that in telligent discussion could take place after a brief resume of the essay had been given. The subjects of these papers embraced almost every topic that was relevant to mission wants or work. The Bible, the Church, Education, Lit erature, Relation of Christian Missions to the Chinese Government, Hospitals, Orphanages, Opium, Aboriginal Tribes, Woman s Work, Self-support, Ancestral Worship, and other subjects were treated of in a manner varying from a brief synopsis of general principles to an exhaustive treatise. The meetings were characterized by the greatest harmony and unanimity of opinion, such dangerous topics as the Term Question having been excluded from consideration. Forty missionary societies were represented, and almost all Protestant denomi nations, yet the key-note of the whole Confer ence was unity. Diversity of opinion there was, of course; but kindly Christian forbearance dominated the entire meeting. A wide range of experience was represented in the Conference. Side by side sat the hoary- headed veteran of over thirty years service in China, and the recruit who had but just landed. Fourteen members had served over thirty years, the Nestor of them all, Rev. A. P. Happer, D.D., of the American Presbyterian Church, having seen forty-six years of service. This group of seniors represented a combined service of more than five hundred years in the mission field. Such being the case, one of the most interesting meetings of the whole session was the inquiry and experience meeting, where practical questions were asked and answered out of the fulness of the experience there rep resented. Many of these questions were of universal interest, as the following: "The safety and advisability of adopting the Chinese costume: it is perfectly safe, and expediency alone is to be considered." "The length of time necessary for acquiring the language: that depends on individual gifts, at least a year is considered necessary. " Is a slight amount of medical training beneficial or otherwise? a little knowledge is a dangerous thing, but used with common-sense it would be of great help, especially in the interior, when separated from physicians. " "Is the need of a greater number of foreign missionaries a real one ? the present need can only be met by foreign workers." The practical results of the Conference were: 1. The crowning work was the agreement upon a union version of the Sacred Scriptures, in three styles the high classical, the easy clas sical, and the Mandarin; this version to supersede the various translations which have been made during the last forty years. Committees were appointed to elect the translators and super intend the entire work. Thus the question of Bible translation in China has been simplified, unified, and perfected. In addition to this chief action, committees were appointed with reference to the rendering of the Scriptures into the various vernaculars of China, and for the publication of editions for the blind, and deaf and dumb. The use of the Roman letter was indorsed, and recommended for the vernacular translations. 2. The wealth of information contained in the papers and the discussions of the Conference form a most valuable result of the meeting: as an argument for foreign missions it is unan swerable. 3. Steps were taken for securing a Bible in Chinese, with summaries, chapter headings, and brief explanations, the need of which has long been felt. 4. A committee was also appointed to prepare MISSIONARY CONFERENCES 110 MIZPAH a union annotated Bible; this ranks next in im portance to the union version. 5. A resolution was adopted, expressing iu well-chosen, temperate language a protest against the growth and use of opium (and the abuse of anti-opium pills containing morphia;, calling upon the Christian Church to make more earnest efforts against this great evil. 6. The use of alcoholic liquors among the native Christians was made the subject of in quiry for a committee who will report at the next Conference. 7. The Educational Association of Practical Teachers, which has been formed in China for the promotion of educational matters, especially the mutters of text-books and scientific termi nology, was recognized by the Conference, and the work and material assets books, maps, blocks, etc., of the school and text-book com mittee of the last Conference were turned over to it. 8. Harmonious working in literary effort is desired, and a permanent committee was elected with a great many important duties to perform in regard to the classification, storage, and sale of standard books at important centres. 9. In order that Christianity should not appear to be inimical to government and those in au thority, a committee was appointed to present to the Chinese Government a statement as to what Christianity is, and what its aims are; and while thanking the government for the protec tion of the past, to ask for the suppression of libellous charges against Christian missions. 10. Strong appeals for reinforcements were issued by the Conference, not in the enthusiasm of the moment, but as a measure made neces sary by the results already accomplished, by what is now in hand, and by the needs of the future. One appeal was framed on behalf of the two hundred lady-members, asking for more lady missionaries for China. An appeal for more lay missionaries, and another appeal which called for large reinforcements of ordained workers, were drafted into one grand appeal for a thousand more men in the next five years. 11. Comity between missions and a division of the field was made the subject of the work of a permanent committee, whose object is to promote harmony between individuals as well as societies. 12. A permanent committee of correspondence was elected to serve as a medium of communi cation on subjects of interest common to mission aries, and to provide for the next Conference. 13. The importance of periodical literature was recognized, and a resolution passed urging upon all missionaries to support and spread the publications already in existence. 14. Full statistics were gathered together, but as yet only abstracts are available. At the close of 1889 the number of missionaries in China was 1,295, belonging to 42 different organiza tions. The increase of 1889 over 1888 was 172. At the end of 1889 the number of native com municants was 37,287, an increase of more than 286 per cent since 1876. The contributions of the native Christians (only) for the year 1889 were $36,884.54, which lacks a little less than $403 of being an average of one dollar a mem ber for all the native communicants in the empire. Organized churches numbered 520, 94 of which are wholly self-supporting, 49 others partly so, while 61 hospitals and numerous dis pensaries treated a total of 348,439 patients. In the short space at the disposal of this article the above summary of the results of this most important Conference must suffice. Acknowledgment is due to the "^North China Herald," whose full reports of the meetings have been availed of, and its closing comment on the Conference is well worthy of repetition: " What ever it may have done or left undone, the Shanghai Conference of 1890 is both a prophecy and a promise of the day hinted at in the Latin, verse found in some editions of Bagster s Testa ment: Multae lerricolis linguae calestibus una, To the dwellers upon earth there are many tongues; to those in heaven, but one." Missionary Leaves Association. Headquarters, 20 Compton Terrace, Upper Street, Islington, London, N., England. The work of the Association originated in the needs called forth by the success vouchsafed to the Church Missionary Society. The organization of native churches resulted in the formation at each missionary station of a sort of parish with all the wants of any poor out-of-the-way English parish, with some needs peculiar toitself. While these mission stations were comparatively few, private friends were able to meet their wants; but with the growth of the work of the Society came the need of organized help. Thus, iu 1868, by the advice of Rev. Henry Venn, Hono rary Secretary of the Church Missionary Society, was formed the Missionary Leaves Association for the purpose of furnishing information to friends at home, and of conveying their aid to recipients abroad. It is the object of the Asso ciation to supply the missionaries and stations of the Church Missionary Society with help in money and material towards such requisites as it is not the province of the Society to supply, but which aid nevertheless is found to be most helpful in the various works undertaken by the missionaries. Organization. To insure, as far as possible, that the administration of the Missionary Leaves Association shall be in harmony with that of the C. M. S., it has been arranged that some mem bers of the committee of the former shall be nominated by the committee of the latter. As a matter of fact, all the present members of the Association committee are members of the Society committee. The Association possesses an organization peculiarly adapted for placing private gifts where they are most needed, and affords advantages in acknowledging gifts, which the C. M. S. has not been able to do, owing to the immense amount of correspond ence and other work involved in the general management of the missions. Mizpall, a Moravian Brethren station in. Jamaica, West Indies. Formerly an out-station of Bethany, known then as Cheapside. It lies about ten miles northeast of Bethany, on the Blue Ridge Mountains. It is pleasantly situated 1,800 feet above the level of the sea, surrounded by a well-wooded district. In 1866 a formal separation from the mother-church was ell ected. and an independent congregation organized. It is one of the most promising of the Jamaica congregations. Moravia and Bohemia, with schools and regular preaching services, are two flourishing out-stations belonging to Mizpah. MKUNAZ1NI 111 MOFFAT, ROBERT IHkuiiazini, town in Zanzibar, Africa. Station of the Universities Mission; 2 mission aries, boys school, 43 pupils, dispensary, and medical work among the natives. Itloub Mission, or Methodist Mission to Palestine. Established 1884. Conducted by Mr. and Mrs. Lethaby. Supported by Wesley an Methodists in England. Secretary, Rev. George Piercy, 267 Burdett Road, London, E. Much courage and determination were needed to effect an entrance into the town of Kerak in Moab, and to maintain the position when it had been won. Mr, and Mrs. Lethuby have been subjected to personal violence, robberies, insults, and in timidation of every kind. The two missionaries have now to a great degree lived down oppo sition, and their work has so far developed as to render further assistance absolutely necessary. The difficulties of the work are still very great, owing to the isolation of the place, the dangers attending communication with Jerusalem and the outside world, and the lawless character of the people. There is one great advantage Ke rak is still a purely Arab state, independent of Turkish control. From its position on the top of the mountains of JVioab it may be plainly seen from Jerusalem, which is in a direct line only fifty miles away; the actual travelling dis tance is about ninety miles. The journey from Jerusalem occupies four days of hard travel, and is attended with considerable danger of pillage or worse treatment at the hands of the Bedouin who infest the way. Kerak is a very old town, is elevated 3,500 feet above the sea, and must have been before the invention of gunpowder almost impregnable. All the forti fications are now in ruins. There is a popula tion of 8,000. About one sixth of this number are Greek Christians. Day and Sunday-school teaching form a very important part of the work of this mission, because it is only through the children that the parents can be reached. The Moslem school has enabled Mrs. Lethaby to gain access to twelve Moslem homes, where she conducts evangelistic services. The medical work and house to house visiting are also important agen cies. The present attendance on the day-school is 30; on the Sunday-school, 40. Modimolle or Waterburg, a town in North Transvaal, East South Africa, not far from Ga Matlale. Mission station of the Berlin Evangelical Missionary Society (1867); 2 mis sionaries, 12 native helpers, 237 communicants. Modjovarno, city in Java, East Indies, northwest of Malang. Mission station of the Netherlands Missionary Society, Rotterdam, with 10 churches and 2,816 members; also a medical station. Moffat, Robert, b. Ormiston, East Lo thian, Scotland, December 21st, 1795, of humble parentage. His mother had carefully trained him in the Bible, and told him much of the early Moravian Brethren. He learned the craft of gardening. While in England he saw a placard on the wall announcing a missionary meeting. He attended, listened with great interest, and that night in his quiet chamber he prayed that if it were God s will He would send him forth to preach the gospel to the heathen. Having resolved to be a mis sionary, he offered himself at the age of nine teen to the L. M. S. ; was accepted, and afte r spending some time in special study, was or dained; sailed from England for South Africa October 31st, 1816, and arrived at Cape Town in 1817. His request to proceed inland being refused by the Governor of Natal, he remained several months at the Cape, studying in the meantime the Dutch language with a Christian Hollander. This tongue was chiefly spoken at that time by Europeans in South Africa. At length permitted to proceed, Moil at set out from Cape Colony, through the territory o the Boers, for Namaqualand, in the Orange River country, and especially for the district con trolled by Africaner. This chief had been out lawed for barbarous crimes, and his name had been a terror to all the region. But he had be come a convert to Christianity. The farmers did not believe the reported conversion, and predicted Moffat s destruction. After incredi ble perils and difficulties he reached a mission, station called Warm Baths, where the native Christian teacher and the people insisted on his remaining, the women declaring that they would block the wheels of his wagon with their own bodies, when a party from Africaner s men appeared and carried him off to the kraal of Africaner, beyond the Orange River. He ar rived January 26th, 1818, and was cordially received by the chief, who ordered some women to build a house for the mission;iry. In this hut he remained six months, exposed to the sun, rain, dogs, snakes, and cattle, doing his own sewing and cooking, and often having nothing to cook, consoling himself with his violin and the Scotch Psalms, but with all his hardships maintaining regular day-schools and preaching services. Africaner was a regular attendant, and proved himself to be a true Christian, very docile, a firm friend and efficient helper of the mission. In 1819 Moffat visited the Cape for the double purpose of getting sup plies and introducing Africaner to the governor. The chief hesitated to go, since he was an out law; but when assured of safety he consented. The presence of Moffat was a surprise to the people, who supposed he had long since been murdered by Africaner, and even his testimony to the entire reformation of the chief was utterly disbelieved. On Moffat s arrival at Cape Town the governor received Africaner with great kindness, and expressed his pleasure at seeing one who had been the " scourge of the country, and the terror of the border colonists." He was also much struck with this result of mis sionary enterprise. As a testimony of good feeling he presented to Africaner a wagon worth 80. The people who had been for twenty years familiar with Africaner s deeds were struck with the mildness of his demeanor, also with his knowledge of the Scriptures. Mr. Moifat had intended to return at once to his station with the purchased supplies, but was prevailed upon by the deputation from the L. M. S., Rev. J. Campbell and Dr. Philip, who had just arrived, to accompany them in their visits to the mission stations. While at Cape Town he was married to Miss Mary Smith, to whom he had long been engaged, and who had come from England to meet him. In 1820 he left the Cape with his wife for Griqua Town, and eventually was appointed to the Bechuana tribes lying west of the Vaal River. In 1821 he commenced a mission at Kuruman, where for many years he labored, preaching, teaching, MOFFAT, ROBERT 112 MOHAMMEDANISM translating Scripture, composing hymns and books, without seeing the people converted, lu 1829 he visited the Matabele tribes lying south of the Zambesi, and in 1835 established a mis sion there. The results of these journeys were published in England. About 1830 he com pleted a translation of Luke, and printed it at Cape Town. He returned with this and a hymn-book in the native language, a printing- press, type, paper, and ink, having learned to print while at the Cape. After this the mission greatly prospered. He made frequent excur sions into the interior to visit other tribes, where, amid great perils and strange adventures, he made known the gospel, and prepared the way for other laborers. By 1838 the entire New Testament was translated, and in 1839 he went to England to get it printed. He made there a deep impression by his addresses. He published also in 1842, while at home, "Mis sionary Scenes and Labors in South Africa." Returning to his station in 1S43, he says: " Many were the hearty welcomes we received, all appearing emulous to testify their joy. Some whose hearts had sickened with deferred hope would ask again and again , Do our eyes indeed behold you? " In 1857 he completed single- handed the translation of the whole Bible into Bechuana, which was printed at Kuruman. In 1858 he went to Cape Town, returning with a reinforcement for the new Matabele Mission. His son was at Matabele, and afterwards took up his father s work at Kuruman, where his sister was engaged in teaching. The first church was formed in 1829, at Kuruman. His eldest daughter w T as married in 1844 to Dr. Livingstone. In 1870, enfeebled by age and work, Mr. Moffat returned to England. Mrs. Mofl at, who for more than a half-century had been a sharer of his labors and trials, died in 1871. In 1872 he received from the University of Edinburgh the degree of doctor of divinity, and a testimonial of about 6,000. He died at Leigh, near Tunbridge Wells, August 9th, 1883. Moffat sought not only to Christianize the natives, but to induce them to abandon their savage modes of life, and adopt the arts of civilization. By precept and example he suc ceeded in turning murderous savages into a "people appreciating and cultivating the arts and habits of civilized life, with a written lan guage of their own." " The discouragements and dangers which Moffat met were overcome by his strong will, heroic faith, and genial humor." MofUss, town in East Sherbro country, West Coast, Africa, southeast of Mambo and northeast of Toungkoloh. Mission station of the United Brethren in Christ (U. S. A.); 33 church-members, 21 scholars. Mogadorc, a city of Morocco, Barbary States, North Africa, on the Atlantic coast, 130 miles southwest of Morocco City. Substan tially built; houses large, flat-roofed; some of the mosques fine; the harbor is the best on the coast of Morocco. Population, 20,000, many of them Jews. Mission station of the London Society for the Jews; 1 missionary. OTograliat, town in Bengal, East India, 32 miles southeast of Calcutta, 12 from Barripur. Mission station S. P. G. with Barripur. or Iflog j >l iriin. town in Southeast Brazil, northwest of Campinas and Sao Paulo, southwest of Espirito Santo. Mis sion station of the Presbyterian Church (South), U. S. A. ; 1 native pastor, 1 church, 30 mem bers. Mohammedanism. I. The Prob lem. Islam is the greatest organized oppo nent of Christianity. Geographically it has an unbroken field from the Philippine Islands in the Pacific to Sierra Leone on the Atlantic, and from the snows of Crimea to the Equator. It has been successful with every race type Semitic, Aryan, Turanian. It has won to its banners polytheists, pantheists, Jews, and Christians. It has steadily grown in war and peace for over a thousand years, and to day controls the relig ious life of two hundred million human beings. It has a common religious language (Arabic), which is rich and expressive, and which is the medium of a literature of wide range and en during power. It is the language of commerce throughout two thirds of the continent of Africa, and is preparing the way for the exten sion of a Moslem civilization. There is a sim plicity of practice in Islam which easily adapts itself to its environment wherever it has gone. Although politically Mohammedanism has al ways tended toward despotism, there is running through it all a democratic spirit, which recog nizes the brotherhood of man, and which places all believers on a common level. Its ethical and doctrinal code is lofty and pure as con trasted with all other extra-biblical religions; and even when contrasted with many degraded forms of Judaism and Christianity, it does not take a secondary place. It develops strong in dividuality, and yet binds the faithful together as few religious have been able to do as effec tively. In the earlier days Islam was a political as well as a religious unit. As a type of the ancient life which fashioned the nation on the war principle, Islam was a success for cen turies; but under the new conditions, when na tions are being more and more fashioned on the industrial principle, it can never succeed politically. Moslem powers are steadily weak ening as civilization advances. In the en deavor to keep in line with the progressing na tions, Moslem rulers invariably impoverish their lauds to the last degree and make industrial progress impossible. Moslems flourish best under Christian rule or under a controlling Christian influence. Syria imder the Sultan is f rowing poorer every day, while Egypt under nglish guidance is growing richer. The ten dency to revert to a nomad civilization in Mo hammedan countries has about reached its limit. But while the political power of Islam is weakening, and as far as civilization is con cerned may be counted as dead, the last few years have witnessed a great religious revival in the Moslem world, especially in Turkey, Russia (Caucasus and Central Asia), India (Ben gal), Australasia (Java and Sumatra), and Africa. Steamship lines make Mecca more accessible, and religious zeal, fanned to a white heat at the pilgrim festivals, is making surer and even more rapid conquests than did the sword, lu 1888 Sumatra alone had 50,000 Moslems who had made the pilgrimage to Mecca. Loss of politi cal power seems to bring unity of religious life to the Mohammedan world, the like of which has not been witnessed since the Ommeiads from Damascus ruled an unbroken territory from MOHAMMEDANISM 113 MOHAMMEDANISM the Indus to the Atlantic. Islam is throwing itself with all its combined forces upon the in ferior races of Asia, Australasia, and Africa, and is winning them to its faith. It is its last opportunity. Another century must see vast transformations, and a Christian civilization is sure to win. Mohammed, by accepting Jesus as the prom ised Messiah of the Old Testament, allied him self with Christianity rather than with Juda ism. He gave all credit to the original text of the Scriptures, and claimed to have been predicted by Christ as the fulfiller of the New Testament dispensation. His rejection of the crude tri-theistic Christianity about him shows the vitality of his religious instinct. The minu tiae of detailed ceremonial in Islam undoubt edly was the result of Jewish influence, while its missionary fervor was Christian. The gen ius of Mohammed coined the metals at his hand aud put his own image and superscription on the mixed resultant. His admissions as to Jesus and the original Scriptures will in the coming struggle be the open door for the Christian apologetic. In 627 A.D. Mohammed sent from Medina the following letter to Heraclius, Em peror at Constantinople. It was his first strictly foreign missionary effort, and speaks of peace. " In the name of God the Compassionate, the Merciful. Mohammed, who is the servant of God, and is His apostle, to Heragl the Qaisar of Rum; peace be on whoever has gone on the straight road. After this I say, verily I call you to Islam (resignation or submission). Em brace Islam, and God will reward you twofold. If you turn away from the offer of Islam, then on you be the sins of your people. O people of the Book (Christians), come toward a creed which is fit both for us and for you. It is this to worship none but God, and not to associate anything with God, and not to call others God. Therefore, O ye people of the Book, if ye re fuse, beware! But we are Moslems, and our re ligion is Islam. (Seal.) Mohammed, The Apostle of God." This letter reveals the sober sense of Moslems to-day as they look over into the Christian camp. It is not unlike the letter sent by the Mahdi to Emin Pasha a short time ago. We must prove to these 200,000,000 votaries of Is lam that we do " worship none but God," and that we do not "associate anything with God " and "call others God." It was a misconcep tion from the first (natural enough when we consider the phase of Christianity presented to Mohammed), and it is a misconception empha sized by a thousand years of contact with half- idolatrous Christian sects in a state of deca dence. The problem before the Christian Church is to take away this misconception, to present the gospel in its simplicity, and to lead this great Unitarian disaffection back to the truth. The doctrine of the Trinity is vitally involved, and the Arian controversy must be fought all over again. The Incarnation must be shown, even more clearly than the thought of a millen nium and a half has been able to do, to be not only a fact, but a reasonable fact, though still a mystery. Recent controversy over the usefulness and power of Islam has called attention away from the true issue. Moslems can never be won over to Christianity by a series of wholesale male dictions, nor by a weak yielding of the vital facts of a true faith. The truths contained in the Koranic creeds should be readily granted, but it must be understood by way of caution that truths may be so connected that the result may be a great falsehood. Good bricks may be used in putting together useless structures. Islam has happily been characterized as a " broken cistern," so badly broken that it must be all torn down, and many new bricks added before it may hold water; but it is a cistern still. The historic relations of Islam with Judaism on the one hand and with Christianity on the other will be considered later on, but there cannot be a question but that Mohammed and his early followers looked upon the Abyssinian Christians as their religious neighbors and kinsmen. From the first that peculiar relationship has been noted. Dean Stanley calls special attention to this when he says: " Springing out of the same Oriental soil and climate, if not out of the bosom of the Oriental church itself, in part under its influence, in part by way of reaction against it, Mohammedanism must be regarded as an eccen tric heretical form of Eastern Christianity. This, in fact, was the ancient mode of regarding Mohammed. He was considered not in the light of the founder of a new religion, but rather as one of the chief heresiarchs of the church." Dollinger agrees with this, and says: " Islam must be considered at bottom a Christian heresy, the bastard offspring of a Christian father and a Jewish mother, and is indeed more closely allied to Christianity than Mani- choeism, which is reckoned a Christian sect." (Lect. " Reunion of Churches," p. 7, translated by Oxeuham, 1872). Ewald calls it "the last and most powerful offshoot of Gnosticism. " John of Damascus, who did his work early in the eighth century, at the very seat of the Ommeiad dy nasty, did not consider Islam a new religion, but only a Christian heresy. The same was true of Samonas of Gaza, Bartholomew of Eclessa, Peter Abbot of Clugny, Thomas Aquinas, Savonarola, and most of the mediaeval writers. Radulfus de Columna, who wrote about 1300 A.D., says: " The tyranny of Heraclius provoked a revolt of the Eastern nations. They could not be re duced, because the Greeks at the same time be gan to disobey the Roman Pontiff, receding, like Jerolxmm, from the true faith. Others among these schismatics (apparently with the view of strengthening their political revolt) car ried their heresy further, and founded Moham medanism." The very errors in this statement are instructive. Dante consigned Mohammed to the company of heresiarchs in the " Inferno" (canto 28). Turning to the early Protestant confessions, we find similar notions. The Augs burg Confession condemns as heresies Mani- chieism, Valentinianism, Arianism, Eunomiau- ism, Mohammedanism, "and all similar to these." The second Helvetic Confession con demns Jews, Mohammedans, and all those heresies teaching that the Son and the Spirit are not God. Doubtless there has been a tendency to carry this idea of the identity between Islam aud Christianity too far, and we are in a reactionary period just now. But without a certain sym pathy and an open acknowledgment of the truth in Mohammedanism, the missionary can never hope to win Moslems. When once the principles of higher criticism are understood in the Mohammedan world, Mohammed s admis sions as to the inspiration of the original Chris tian Scriptures will be used with effect, for we MOHAMMEDANISM 114 MOHAMMEDANISM have manuscripts of the New Testament older by several centuries than the rise of Islam. liis admission of the miraculous birth of Jesus, of His miraculous power, of His deathlessncss, and that. He will lie the Judge at the last great <lay will also play an important part in the con troversy. The invat dilliculty is that Islam has not pre served its early simplicity, and tradition plays a prominent part in Moslem belief and practice. Any movement like that of the Wahabees is a good symptom. A larger number of sects have arisen within the pale of Mohammedanism than can be found in Christendom. Saint-wor ship has sprung up in many forms, and monas tic orders have been established. Fanaticism crops out at frequent intervals. It is death for any but Moslems to visit Mecca, and except under Christiairlaw, it is death for a Mohamme dan to change his religion. It is into this vast field that the Christian Church is sent by its Master. Already the field has been cultivated a long while, and the har vest is as yet insignificant. The problem is as various as the sects and nationalities in the Moslem world. Patient labor, instruction in fundamental questions of philosophy and relig ion, the cultivation of an historic sense, the ex ample of pure lives and a Christlike self-denial must at last give effect to the striving of the Spirit upon these hearts of flint. II. Pre- Islamic Arabia (see Arabia). Arabia, cut off from the rest of the world by deserts and seas, unconquered by Assyrian, Babylonian, Persian, Egyptian, Greek, or Roman, was the last place to which a prophet would have looked for the rise of such a phenomenon as Islam. It was not always thus isolated, for the latest research gives evidence of a very ancient civilization, which was the connecting link between Egypt and Babylonia in the earliest periods. But up to the time of Mohammed the Arabs had remained free. The peninsula, together with adjacent regions, inhabited by Arabs, covered about 800,000 square miles, or an area as large as the United States east of the Mississippi. Throughout the early centuries its inhabitants probably aver aged from 9,000,000 to 10,000,000 people, divided up into tribes, some of which were nomadic, while the large majority were settled. The southern portion of the peninsula was well cultivated, and furnished many valuable articles of commerce. The tribes were for the most part independent, or were loosely bound by confederacies. There was no nation of Arabs until the genius of Mohammed welded together the heterogeneous mass and gave Arabia a distinct mission, which harmonized with a latent pride and love of conquest. In the earliest days commerce seems to have been a predominant occupation in Arabia. The caravan trade furnished occupation to a large proportion of the inhabitants. At that era commerce was almost entirely confined to the land. The influence of Rome, and the development of a merchant marine under government protection and patronage, and the disturbed condition of the Persian frontier, broke up the monopoly of the Arabs, and many tribes were compelled to betake them selves to a nomad life. We have traditions of great emigrations from the more crowded south northwards, which occurred before the historic period, which removals were doubtless caused by the interruption of the caravan trade. The story of Arabia until the period of Mohammed is confused. Putting aside con jecture, which has taken great license with the mysterious peninsula, we learn of a number of kingdoms which wielded considerable power. The Himyarites in the southwest formed the most prominent political combination in Arabia. Their king, Abd Kelal, who reigned about 2?.") A.D., is said to have been converted to Christianity by a Syrian stranger, and was murdered by his subjects. His son, Mart had, was famous for his religious toleration. He is reported to have said: "I reign over men s bodies, not over their opinions. 1 exact from my subjects obedience to my government; as to their religious doctrine, the judge of that is the great Creator." Coustanlius, the Byzantine emperor, about the middle of the fourth century sent an embassy to the Himyarites, wishing to strengthen his alliance with them and to attract them to Chris tianity. Two hundred Cappadociau horses of the purest breed were sent j>s a present, and Bishop Theophilus undertook the mission work. Churches were built at the capital, Tzafar, at Aden, and one on the Persian Gulf. Arabian historians make no mention of this mission. A little later the Himyarites began to decline, and became a sort of dependency of Abyssinia, a Christian kingdom across the Red bea. Be tween 490 and 525 A.D. Dim Nowas, in the district of Najrau, took the reins of power iri his hands. He was a recent convert to Juda ism, and persecuted Christians bitterly in that region. They were offered Judaism or death, and twenty thousand are said to have perished. One intended victim, Tholaban, escaped to Hira, and holding up a half-burnt copy of the Gospel, invoked, in the name of outraged Christendom, retribution. Justin I. sent a message to the Abyssinian monarch, asking him to inflict punishment on the usurper. Dhu Nowas was defeated, and the Najran became an Abyssinian dependency. A zealous Chris tian, Abraha, had become Abyssinian viceroy somew y hat later in Yemen. Bishop Gregentius was sent by the Patriarch of Alexandria to as sist in pushing the interests of Christianity. A cathedral was built at Sana, and an attempt made to make it the Mecca of the peninsula. The Meccaus were displeased, and killed one of the Christian missionaries. A Koreishite from Mecca defiled the cathedral at Sana, whereupon Abraha set out on an expedition, about 570 A.D., to destroj r the Kaaba. His army was destroyed, and the episode has come down in Mohammedan story as the affair of The Elephant." Mohammed was born a few months after. By the aid of the Persians the Abyssinians were finally expelled, in 603 A D., and Southern Arabia became thereafter loosely dependent upon that eastern rival of the Byzan tine empire, until it was absorbed, in 634, by Moslem conquest. Along the Persian frontier was another con siderable political power the kingdom of Hira, founded in the second century of our era, and having political autonomy until the spread of Islam. It looked to Persia for help in its various wars, and tended more and more towards a dependent condition. Along the Syrian border, and more or less under Byzan MOHAMMEDANISM 115 MOHAMMEDANISM tine influence, was the kingdom of the Ghassan- ides, which early came under the influence of the western civilization. Christianity had a strong following in this region from the first, and the whole kingdom was under Christian influence. The kingdom of the Kiudites, in Central Arabia, was another political unit, but much weaker than the other three. At Mecca we find the powerful Koreish tribe, which had control of the Kaaba, the religious centre of native Arabian religion. The religion of Pre-Islamic Arabia may be called heathen, with constant tendencies in the nobler minds toward a conception of one supreme God. Mohammed speaks of the era before him as " the times of ignorance," which he came to do away with. At the Kaaba there were said to have been three hundred and sixty-rive images of the gods, who were looked upon as the children of Allah, the creator of all. The wife of Allah was Al-hal, or Al-Ozza, and the Meccans looked upon their local gods as daughters of this union. Sexual dualism thus was the fundamental religious notion of the Arabs. Idols were found in every house, and formed an important article of manu facture. Religion was a sort of barter, which the individual carried on with the gods or goddesses whose aid he desired or whose vengeance he wished to avert. Festivals and pilgrimages, punctiliously attended to, made up a large part of religious life and worship. There was a considerable stir of literary life, and renowned poets contested at the annual fairs for pre-eminence. The successful poems were displayed on the walls of the Kaaba. These poems, some of which have come down to us, show the lowest grade of morals. Drunkenness, gambling, gross love intrigues, vengeance, theft, the loosest possible family ties, the degrading of woman to a mere animal existence all these traits, common throughout Arabia, make plain the utter inadequacy of the prevail ing faith to elevate the life. Add to this the widespread tendency toward atheism and in difference. Such a state could not last long. Serious minds turned in every direction for help. There arose an ascetic fraternity who called themselves Hauifs (penitents). They sought to go back to the simple faith of Abraham, whom they styled the first Hanif. They proclaimed themselves as seekers after truth, and adopted the life which had been set before them for centuries by Christian hermits, whose rigid vigils had impressed the Oriental mind. Among these Hanifs were Obaydallah, own cousin of Mohammed, Waraqah and Othman, cousins of Khadijah; all three of whom found their way to Christianity. Zaid ibn Amr, an aged Hanif, was seen leaning against the Kaaba, and sadly stretching his hands upward, and praying: " O God, if I knew what form of worship is most pleasing to Thee, so would I serve Thee; but I know it not." Mohammed was touched when this was reported to him, and said: "I will pray for him: in the resur rection he, too, will gather a church around him." It cannot be said that these Hanifs were Jews or Christians, yet they could not have arisen without these two religions as fore runners. They anticipated the central idea contained in the word "Islam " (resignation), and their conception of God was summed up in the word "Judgment." We shall see later how Mohammed became a Ilanif, and gave shape, proportion, and continuity to a half-faith which was floating about Mecca and Medina (Yathrib), and how he originated a church polity in closest union with a political organi zation, the combination of which was destined to make him the moral ruler over more human, beings than have ever been controlled by any other man. The whole question of Christianity in Arabia is very obscure. Christians fled for refuge from the Roman persecutions to the fastnesses of the Syrian desert in the early days of Chris- tianity. Paul himself spent three years among Arabs, whether on the Sinaitic peninsula or along the border of the desert south of Damas cus. A local church council at Bostra shows a large growth of Christianity east of the Jordan before the close of the third century. The Ghassauides were first reached, and bishops were appointed to follow the wander ing tribes in their migrations. The faith penetrated the desert south and east along caravan routes, and we may be sure that by the middle of the third century Christianity was well known in many parts of Arabia. We have seen how the Himyarites were reached in the succeeding century. Hira and Kufa, along the Persian frontier, about the same time learned of Christianity through Nestoriau mis sionaries. A king of Hira was converted in the sixth century. Other tribes, such as the Beni Taghlib of Mesopotamia, the Beui Haris of Najrau, the Beni Tay, and various tribes about Medina (Yathrib) became nominally Christian. Ali Saad sneeringly said, "The Beui Taghlib are not Christians: they have borrowed from Christianity only the custom of drinking wine." In the first Avars between the Persians and the rising Moslem power the Christian Arabs of the northeastern frontier joined the Persians. But in spite of this spread of Christian knowledge throughout the penin sula it did not seem to take any vital hold. It was swept away at the first onset of Islam. The nomad life in the desert was not condu cive to Christianity. Hostile Judaism to some extent neutralized its efforts. Northern Arabia was the battlefield between Persian and Byzantine. The form of Christianity which penetrated into Arabia was of the most inferior type. The apocryphal gospels were held as of equal value with the real gospels. The doc trine of the trinity was travestied by a crude tri-theism, in which the three persons of the Godhead were God the Father, God the Son, and the " Virgin Mary." This sounded to Mohammed like the sexual dualism of the "times of ignorance." Jacobite and Nestorian influences predominated. It is doubtful whether the Bible or any portions were put into the vernacular. The haughty nature of the Arabs could with difficulty accept the humble and forgiving spirit of the gospel. The Abyssinians, although making up a powerful Christian kingdom, were of negro blood, and hence uuin- ttueutial. "In fine," says Muir, in summing up this subject, "viewed thus in a religious aspect the surface of Arabia had been now and then gently rippled by the feeble efforts of Christianity; the sterner influence of Judaism had been occasionally visible in a deeper and more troubled current; bxit the tide of indi genous idolatry and of Ishmaelite superstition, setting from every quarter with an unbroken MOHAMMEDANISM 116 MOHAMMEDANISM and unebbing surge towards the Kaaba, gave simple evidence that the faith and -worship of Meeca held the Aral) mind in a thraldom rigorous and undisputed. Yet, even amongst a people thus enthralled, there existed elements which a master mind, seeking the regenenition of Arabia, might work upon. Christianity was well known; living examples of it were amongst the native tribes; the New Testament was respected, if not reverenced, as a book that claimed to be divine; in most quarters it was easily accessible, and some of its facts and doctrines were admitted without dispute. The tenets of Judaism were even more notorious, and its legends, if not its sacred writings, were familiar throughout the peninsula. The wor ship of Mecca was founded upon patriarchal traditions believed to be common both to Christianity and Judaism. Here, then, was a ground on which the spiritual fulcrum might be planted; here was a wide field, already con ceded by the inquirer at least in close connec tion with the truth, inviting scrutiny and im provement. . . . The material for a great change was here. But it required to be wrought, and Mohammed was the workman." Jews had made their homes in the Arabian peninsula in the earliest times. From the days of Solomon the Red Sea was the avenue of a thrifty commerce, and Hebrews had probably located at the trading ports. Later the conquests of Palestine by Assyrians, Babylonians, Persi ans, Egyptians, Greeks, and Romans had sent waves of Jewish immigration into the desert. The fall of Jerusalem and the rebellion of Bar Cochab had driven thousands of Jews in the footsteps of their brethren. A number of native Arab tribes embraced Judaism, and in the time of Mohammed we find this people scattered all over the peninsula, in small compact colonies. There were a large number of colonies near Medina, and from their teachers Mohammed drew much of the material found in the Koran. At first he hoped to win them to Islam, and contemplated making Jerusalem the Kibla. Their obduracy changed his temper, and in the conflicts that ensued thousands of Jews were butchered, and most of the others submitted to Islam. Communities of Jews are still to be found in Southern Arabia who have clung to their faith all these centuries. III. The Life of Mohammed. Into this world of conflicting dogmas Mohammed was born in the year 570 A.D., at Mecca. This city, situated on the caravan route between Yemen and Syria, had for centuries been famous for the Kaaba, which contained the sacred Black Stone and formed the centre of the Arabian peninsula. The leading tribe had for years been the Koreish, and Mohammed sprang from the Beni Hashim, a noble though somewhat waning branch of this tribe. His father s name was Abdallah. Returning from a mercantile trip to Syria, Abdallah was taken sick at Medina, and died some months before the birth of Mohammed. His mother, Amina, according to the prevailing custom, put the in fant out to nurse with Halima, a woman of the Beni Sad, one of the Bedawin tribes, where he remained four or five years, acquiring the free manners and the pure tongue of the nomads. His Bedawin nurse was more than once alarmed by epileptic symptoms in her charge, and at the age of about five years he was given back to the keeping of Amina. The following year, while travelling toward Medina with her boy, Amina died, and the orphaned Mohammed was taken up by his uncle, Abu Taleb, who became his faithful guardian. At the age of twelve years Mohammed accompanied his uncle on a mercantile trip to Syria, when he first came in contact with the rites and symbols of Oriental Christianity. As a youth he lived for the most part quietly, keeping the flocks of Abu Tulib, and at the age of twenty-five, his uncle being poor, he entered the service of a rich widow named Khadija. He was sent by her on a trading journey to Syria, and superintended the caravan. Khadija was delighted with her agent s service, and though almost double his age, soon became his wife. She bore him four daughters and two sous. Both sons died. The youngest daughter, Fatima, married Ali, and thus became the ancestress of all the Moslem nobility. When approaching his fortieth year Mo hammed began to retire from his family for the purpose of meditation. The gross idolatry of Arabia oppressed his mind. He was aroused but not satisfied by his slight knowledge of Judaism and Christianity. For days at a time he would continue in a lonely cave on Mount Hira. Ecstatic reveries accompanied his medi tations, and he finally came to believe himself called to be the reformer of his people. After a period of silence known as the fatrafi, these revelations continued with more or less fre quency till the end of his life. Khadija was his first convert. The first three years of his preaching resulted in the conversion of some forty of his relatives and friends, among whom were Ali, Zeid, Abu Bekr, and Othman. His teaching against idolatry developed fierce opposition, in which Mohammed was safe under the piotectiou of Abu Taleb, but others suffered persecution, and in 615 eleven men fled to Abyssinia. In 620 Abu Taleb and Khadija died. Mohammed afterward married other wives, nine of whom survived him. Proceeding to Taif, he was un successful in his appeal to the people there, but returned strengthened by a dream of a journey to heaven. In 621 his cause was greatly advanced by the addition of twelve pilgrims from Medina, and the following year the band was increased to seventy, who were pledged to receive and defend the prophet in Medina. His brightest hopes now centred about the northern city. Abandoning Mecca, he and 150 followers in little bands fled to Medina. This date marks the era of the Hegira (migration), A.D. 622. At Medina Mohammed built a mosque, in stituted rites of worship, and declared war against unbelievers. The Jews rejecting his claims, he became their bitter foe. In 623 the battle of Bedr resulted in a signal victory for the Moslems over the Meccans. A year later he was defeated by the Koreish at Ohod, and Medina was unsuccessfully besieged by 4,000 Meccaus. About this time the Beni Koreitxa, the last of the Jewish tribes in the neighbor hood, surrendered to the power of Mohammed, and over 600 men were beheaded by his order. In the sixth year of the Hegira Mohammed, with 1,500 followers made a pilgrimage to Mecca, but was refused admitance. A truce was signed at Ilodeibia, near the city, suspend ing hostilities for ten years, and granting per mission for a pilgrimage the following year. Discontent was allayed among the Moslem con- MOHAMMEDANISM 117 MOHAMMEDANISM verts by an expedition against the Jews of Kheibar, yielding rich booty. His plans now widened, and the same year he sent written demands to the Persian king, Chosroes II., Emperor Heraclius, the Governor of Egypt, the Abyssinian king, and several Arab tribes. Chosroes tore up the letter and Muta killed the envoy. To revenge this insult Mohammed fought a losing battle at Muta, on the Syrian border, where his friend Zeid was killed. A breach of the truce at this time by the Koreish gave grounds for attack, and Mo hammed at the head of 10,000 men entered Mecca in triumph in 630. In the course of the year Tiiif submitted, and this ended opposition in. the peninsula. In G3 ,J Mohammed with his wives and 40,000 adherents performed the "Farewell Pilgrim age" to Mecca. The rites of this pilgrimage are still scrupulously followed. Three mouths after Mohammed fell sick and died in the house of his favorite wife, Ayesha, after having liber ated his slaves and distributed alms to the poor. He was buried in the room where he died, which is now included within the Great Mosque. The person of Mohammed was attractive. Though little above the ordinary height, his presence was stately and commanding. His expression was always pensive and contempla tive. His eyes and hair were black, and a beard reached to his breast. His gait was quick, and is said to have resembled a man descending a hill. As to his character, up to the end of his life in Mecca his sincerity cannot be doubted, and his conduct seems beyond reproach. He be lieved himself to be the divinely appointed messenger for the overturning of idolatry, and he suffered for years the taunts of a nation with apparently no ulterior motive but the ref ormation of his people. Secular history can furnish no more striking example of moral courage than Mohammed bearing patiently the scorn and insults of the Koreish. From the beginning of life in Medina temporal power and the acquisition of wealth and glory mingled with the Prophet s motives. Cruelty, greed, and gross licentiousness were justified by spe cial "revelations." His conduct during the last ten years of his life seems to bear out this estimate of his character, that he was delivered over to the judicial blindness of a self-deceived heart." IV. The Koran. Like Christianity, Islam centres about a book. This book is the Koran ("reading" or "that which is to be read"). This title is applied by the Moslems to the whole book or to such selections as may be used . at one time. The Koran is the foundation of Islam. _ The faithful believe that the original text existed in heaven as a " concealed book," "a well-guarded tablet." By a process of "sending down," one piece after another was communicated to the Prophet, who in turn pro claimed them to his immediate circle of follow ers, and so to the world. The Mohammedan idea of God excludes the thought of direct in tercourse between God and the Prophet, and this rendered necessary a mediator, who is sometimes known as the " Spirit " and again as " Gabriel," who dictated the words directly to Mohammed. This being the origin and nature of the Koran, all Moslems hold to its absolute verbal inspiration, and regard it as the rule of faith and practice, from which there can be no appeal. The Koran as given to the Moslem world is in Arabic, a volume slightly smaller than the New Testament. It is divided into 114 chap ters or suras, of very unequal length, a sura literally meaning a row or series. This collec tion constitutes the Revelation proclaimed by Mohammed as received during the last twenty- three years of his life. The heading of each sura indicates whether it was revealed at Mecca or Medina, though it must be noted that these headings are the work of commentators, and form no part of the inspired text. Every sura is in turn divided into verses, though it is doubtful if these subdivisions are actually num bered in any manuscript copies. The 114 chapters are arranged seemingly in a most artless manner, without regard to chronology or doctrine, the only order dis cernible being that the longest are placed first, with the notable exception of Sura I., called the Fdtihat. So far as is known, Mohammed himself never wrote anything down, and if he was acquainted with the arts of reading and writ ing (which some have disputed), it seems that he- found it more convenient to employ an amanu ensis whenever he had anything to commit to writing. At the time of his death the revela tions existed only in scattered fragments, on bits of stone, leather, and thigh-bones. The great repository of truth was in the minds of his followers. With the marvellous tenacity of the Arab memory, large numbers of Moslems at the time of their Prophet s death could repeat the principal suras, and soon after some are mentioned who could recite the whole without an error. With Mohammed s death the canon was closed, but up to this time no attempt had been made to systematically arrange or even to collect the contents. In the second year after this event a vast number of the best reciters of the Koran were slain at the battle of Yemaua, and Omar became convinced that the divine revelation ought to be put on a less precarious footing. The attention of Abu Bekr being called to the matter, he speedily appointed Zeid, the chief amanuensis of the Prophet, to- make the collection. Zeid worked diligently, and brought together the fragments of the Koran from every quarter, gathering them from " palm-leaves, stone tablets, the breast-bones of sheep and camels, from bits of leather, but most of all from the breasts of men." The tablets of the Arab memory were at that time the reliable source of much of the revelation. The manuscript thus formed was given into the keeping of Haphsa, one of the Prophet s widows, and remained during the caliphate of Omar the standard text. As transcripts of this original were made variety crept in, and in the caliphate of Oth- man, sometime a little later than 33 A.H , Zeid was appointed to make a recension of his former text. With a committee of three Koreish to act as final judges in disputed cases, the new collection was made in the pure Meccan dialect, which Mohammed himself used. The former copies were called in and burned, and the recension of Othman has re- mained down to the present day unaltered. All the facts warrant us in supposing that the Koran as now existing contains the very words MOHAMMEDANISM 118 MOHAMMEDANISM as delivered by the Prophet. Various readings are practically unknown. One .source of the Koran s power is the simplicity of its doctrine. The unity of God, Judgment, and Islam (that is, submission to His Vfi\\) are the fundamental teachings. The whole substance of the religion is compre hended under two propositions, which are some times spoken of as the Mohammedan "Con fession of Faith," viz., There is no God but God, and .Mohammed is His Prophet." The former sweeps away idolatry, and the latter at once lends divine authority to every precept of Mohammed. The portion of confession per taining to faith embraces six branches: Belief in God; in His angels; in His scriptures; in His prophets; in the resurrection and the day of judgment; in God s absolute decree, and predestination of both good and evil. Relating to practice, there are four points: prayer, alms, fasting, and the pilgrimage to Mecca. Salvation depends on belief, and "the be liever is at the same time bound to do good works, and, in particular, to observe the ordi nances of Islam. " Large portions of the Koran deal with the narratives of the Jewish and Christian Scriptures, showing that Mohammed had come in contact with the corrupt forms of these religions then in Arabia. The Old Tes tament characters, especially the Patriarchs and Prophets, and Our Lord Himself, are re garded with the greatest reverence. His nar ratives taken from the Jewish and Christian sources are, however, often garbled, and many are drawn from later apocryphal accounts. The Koran prescribes an ethical code, dealing with the relation of the sexes, inheritance, the indulgence of appetites, etc. If we may trust the opinion of some of the most learned of modern scholars, the Koran is to-day the most widely-read book in existence. V. The Hatleeth or Traditions. All Mohammedans regard the Koran as the only divine book, but along with it they place what they consider to be the well-authenticated say ings of the prophet, which they call " an unread revelation." The utterances that have in this way come down purport to be authoritative declarations on religious, ethical, and ceremonial subjects, "uninspired records of inspired say ings." They inform us not only what Mo hammed said and did, but what he allowed others to say and do unrebuked. Mohammed was much afraid that he would be misreported, and commanded his adherents as follows: "Convey to other persons none of my words except those ye know of a surety. Verily he who represents my words wrongly shall rind a place for himself in the fire." How poorly this injunction was followed is evident from the fact that Abu Daud received only 4,800 traditions out of 500,000. Thus it appears why there is such a diversity of opinion among Mohammedans. Various canons of criticism have been laid down by learned Moslems by which these traditions may be sifted such as the integrity of the persons transmitting the saying, the number of links in the chain of narrators, the style of composition, etc. The first attempts to collect these traditions were made in the Sth century. The work of Imam Malik is held in the greatest esteem. The six standard collections (out of 1405 in all) are by (1) Mohammed Ismail al Bukhari, A.H. 256; (2) Muslim ibnu l Hajjnj, A.H. 261; (3) Abu Tsa Mohammed at-Tirmizi, A.H. 279; (4) Abu Da ud as-Sajisiani, A.H. 275; (5) Abu Abdi r- Rahman an JNasa i, A.H. 303; and (6) Abu Abdi llah Mohammed Ihn Majali, A.H. 273. All the Moslem sects receive the traditions, although the Suunites arrogate to themselves the title of " Traditionists." The following are a few characteristic sayings of Mohammed: " I am no more than a man, but when I en join anything respecting religion, receive it, and when 1 order anything about the all airs of the world, then I am nothing more than a man." "I have left you two things, and you will not stray as long as you hold them last. The one is the book of God, and the other is the law (Suuuah) of his prophet." " Some of my injunctions abrogate others." " My sayings do not abrogate the Word of God, but the Word of God can abrogate my sayings." The following is a specimen of the way a tradition was handed down in the collection of at-Tirmizi: "Abu Kuraib said to us that Ibrahim ibn Yusuf ibn Abi Ishaq said to us from his father, from aim Ishaq, from Tulata ibu Musarif, that he said, I have heard from Abdu r-Rahman ibn Ausajah that he said I have from Bara ibn Azib that he said I have heard that the prophet said, Whoever shall give in charity a milch- cow, or silver, or a leathern bottle of water it shall be equal to the freeing of a slave. " (See "Tradition" in Hughes Diet, of Islam, and Muir s Life of Mahomet, Vol. I., Introd., p. xxviii.) VI. Islam and the Bible. Moham medans profess to receive the Old and New Testament Scriptures, as well as the Koran, as the revealed Word of God. Mohammed and his immediate followers seem to have considered the Koran as being in perfect harmony with the Bible. When the discrepancies were pointed out somewhat later, the learned Moslem doctors claimed that the current Scriptures had been corrupted since Mohammed s time. They claimed that the Koran was in perfect accord with the original Scriptures to which their prophet had access. The modern discovery of texts of the New Testament older than Moham med s times has seriously weakened that argu ment. When once they are compelled to admit the genuineness and antiquity of the uncial manuscripts, they will be compelled to show reason for the discrepancies. The Koran gives a large part of the Old Tes tament history in a garbled form. Adam, created out of earth, the " chosen one of God," was the first man. Eve, his wife, was created by God from a rib of Adam s left side. Iblees (Satan) tempted them, they fell and were cast out of Paradise. The story of Abel and Cain, is embellished with rabbinical additions. Noah, "the Prophet of God," isapromiuent person in the Koran, and the narrative of the flood is told with many amusing details. Abraham, " the Friend of God," is mentioned very freely, to gether with Islmiael and Isaac. The story of the conversion of Abraham is of a high order. " When the night overshadowed him he saw a star and he said, This is my Lord. But when it set he said, I like not those that set. And when lie saw the moon rising he said, This is my Lord; but when it set he said, Verily if my Lord direct me not I shall assuredly be of the erring people. And when he saw the" sun rising, MOHAMMEDANISM 119 MOHAMMEDANISM he said, This is my Lord. This is greater. But when it set he said, O my people, Iain clear of the objects which ye associate with God. Verily I turn my face uiito Him who hath created the heavens and the earth; following the right religion I am not of the polytheists." The story of his sojourn in Babylonia is given elaborately. His journey to Palestine, his dealings with corrupt Lot, the half-miraculous birth of Isaac, the destruction of the cities of the plain, the attempted sacrifice of Isaac, to gether with apocryphal incidents, are tediously set forth. Abraham gives direction to his children as to Islam, the true religion, and is ac counted the first Hariif," the founder of the Moslem faith in its present form. The stories of Isaac, Ishmael, Joseph, the life and bondage of the Hebrews in Egypt, Moses and the wan derings in the desert, Joshua (slightly men tioned), Samuel, Saul, David, Solomon, Job, Elijah, Elisha, Isaiah, Jonah, Ezra, are given in a prolix fashion. Turning to the New Tes tament we find mention of Zacharias, with John the Baptist, his sou, and Gabriel. There is no evidence in the Koran that Mohammed ever saw a copy of the New Testament, but he constantly mentions it as the " In jil which was given to Jesus." The Koran says: (57 : 27) " We caused our Apostles to follow in their (i.e. Noah and Abraham) footsteps, and We caused Jesus the son of Mary to follow them, and We gave him the Injil, and We put into the hearts of those who followed him kindness and compassion, but as to the monastic life, they invented it them selves. " Again (3:2): "He has sent thee a book (Koran) confirming what was sent before it, and has revealed the Law and the Gospel before, for the guidance of men." (See also 7 : 156; 3 : 43; 3 : 58; 48 : 29; 9 : 112; 5 : 50, 51, 70, 72, and 110; 19:31.) Very full statements are made concerning Jesus Christ. He is called Jesus (Tsa), Jesus the Son of Mary, the Messiah, the Word of God, the Word of Truth, a Spirit from God, the Mes senger of God, the Servant of God, the Prophet of God and illustrious in this world and the next. Mohammed taught that Jesus was mi raculously born of the "Virgin" Mary (Sura 3:37-43; 19:16-21) who was the sister of Aaron. The infant vindicated the chastity of its mother miraculously by speaking in its cradle (19 : 22-34; 23 : 52). Jesus performed miracles in his youth (Apocryphal Gospels) and in his maturity (3 : 43-46; 5 : 112-115). He was commissioned as a Prophet of God to confirm the Law and re veal the Gospel (57 : 26, 27; 5 : 50, 51; 2 : 81, 254; 61 : 6; 6 : 85; 4 : 157; 3 : 44). The Koran affirms that Jesus did not die, but ascended to heaven miraculously, and another victim was, unknow ingly to the Roman soldiers, substituted for Jesus on the cross. (3 : 47-50; 4 : 155, 156.) After he left the earth his disciples disputed as to whether he was a prophet, like Moses or Isaiah, or a part of the Godhead, making up the Trinity as The Father, the Mother, and the Son." (19 : 35, 36; 3 : 51 ; 52; 43 : 57-65; 9 : 30; 3 : 72, 73; 5 .: 19; 5 : 76-79; 4 : 169; 5 : 116, 117). The Traditions teach that Jesus will come a second time, and that he will be the Judge at the last great day, and that even Mohammed will be judged by him. Jesus, it is claimed, was more than a prophet or an apostle, he was a Spirit of God. He predicted one that should come after him who should carry out his mis sion, and Moslem theologians affirm that Mo hammed was that person. Mohammed himself calls himself "Ahmad," (Sura 61: 6), "The Praised," to adapt his name to the title used by Christ which Moslems claim had been perverted from " Paraclitos "to " Paracletos," the former meaning "the Praised" and thus designating Mohammed ("The Praised"). Sir William Muir says : " After a careful and repeated examination of the whole Koran 1 have been able to discover no grounds for be lieving that Mohammed himself ever expressed the smallest doubt at any period of his life in regard either to the authority or the genuine ness of the Old and New Testaments as extant at his time. He was profuse in his assurances that his system entirely corresponded with both, and that he had been foretold by former prophets; and as perverted Jews and Christians were at hand to confirm his words, and as the Bible was little known among the generality of his followers, those assurances were implicitly be lieved." (Muir s Life of Mahomet; Lond. ed. Vol. 1. p. Ixx.) VII. History of Mohammedan Con- qtiests. At the time of Mohammed s death (June 8th, 632 A. D. , in the 1 1th year of the Moslem era) the whole of the Arabian peninsula had em braced Islam, with the exception of a few south ern tribes which preferred Moseylemah, the "false prophet" of the Nejd. The few hours that succeeded the death of Mohammed were critical ones for Islam. Ali, the nephew and son-in-law of the prophet, a young man, and Abu Bekr, the old stanch follower of Moham med, and the father of Ayesha, the prophet s favorite wife, were the natural candidates for the leadership. Abu Bekr was at last proclaimed caliph ("successor"), and the wisdom of the election was made plain by the vitality which characterized his reign of two years. The re bellious tribes of Arabia were subdued, the government, was thoroughly organized and centralized, and the long career of victory was begun. Under Khaled the armies crossed the Syrian frontier, occupied Bosrah, overran the Hauran, defeated the Byzantine army on the plains of Eznadin, and invested Damascus. After a seventy days siege this capital of South ern Syria fell August 3d, 634 A.D. (13 A.H.). Sweeping eastward and northward, Khaled de feated a second Byzantine army at Yamook. In the meanwhile Omar succeeded to the caliphate, August 22d, 634 A.D. Jerusalem was conquered, and all Syria was in the hands of Moslems. In the mean time an army was push ing across the Persian frontier. At the battle of Kadisiya the initial failure of the Arabs was retrieved, Ctesiphon and Susa fell, Mesopotamia was gained, and on the field of Mahavend (641 A.D.) the Sassanid dynasty of Persia received a death blow. The whole of Persia, Khorasan, Kerman, Mekran, Seistan, and Balkh were con quered and assimilated. The century had not passed before the Oxus was the eastern boun dary of the caliph s empire. In 641 A.D. Amr invaded Egypt, which fell with hardly a struggle, the Monophysite Chris tians throwing in their lot with the Arabs as against the orthodox Byzantines. Othman suc ceeded to the caliphate in 644 A.D. The armies steadily pushed westward. Libya, Tripoli, Tunis, Algeria, and Morocco fell successively. A Christian civilization made a firm stand at Carthage, but in the battle of Utica (698 A.D.) the Byzantine power was broken, and Musa MOHAMMEDANISM 120 MOHAMMEDANISM rode to his saddle-girths into the Atlantic, and with raised sword took possession of the regions beyond in the name of Allah. Othman had been assassinated in 656 A.D., and AH, Mohammed s nephew, was at last raised to the caliphate. A rebellion was put down at the battle of the Camel, fought at Basra, November, 656 A.D. The murder of Othman aroused the Koreishite faction. Mo awiya of this tribe, the Syrian governor, did not recognize Ali as caliph, and Ah saw it was a hopless task to subdue him. The strength of Ali was in Kufa. The Syrians gained the battle of Siffiu by fastening copies of the Koran to their lances (657). Disaffection arose among the caliph s forces, and he was murdered in January, 661 A.D., becoming a martyr in the eyes of a large part of the Moslem world, and occasioning that great split in the faith which has ever since divided Shiite (Ali s faction) from Sunnite (traditionists). Mo awiya was proclaimed ca liph by his soldiers. Moslem Persia proclaimed Hassan, a son of Ali, as caliph; but on being defeated in battle, Hassan retired from the struggle. Hossein, another sou of Ali, was not so tractable. The Syrian caliph showed great statesmanship in the management of his empire, which was expanding in every direction. Ar menia, Cyprus, Cos, and Crete were conquered, and even Constantinople was invested. Mo a- wiya died at Damascus, which he made the cap ital of the Ommeiad dynasty, of which he was the founder, 680 A.D., and was succeeded by his son, Yazid I. This voluptuous caliph ordered the prefect of Medina to strike off the head of Hos sein, a sou of Ali, if he would not yield. Hossein fled toward Kufa with all his family. The Ommeiad army met him in the plain of Kerbela, near Kufa, and surrounded his little company. Hossein declared himself ready to renounce all pretension to the caliphate, but on October 9th, 680 (9th of Moharram, A.H. 61), on his refusal to surrender his person to the enemy, he and all his followers were cut to pieces. The Shiites observe the 10th of Moharram as a day of public mourning. The news of this bloody ending of the son of Ali spread consternation far and wide. Revolts were with difficulty put down. Ali, son of Hosseiu, wisely refused to put himself at the head of the opposition. Medina was plun dered, and Mecca was in a state of siege, when news came of the death of the caliph at Da mascus (November llth. 683). Mo awiya II., Merwan I., Abd al Melik, al Walid, and the other caliphs in the Ommeiad dynasty saw Is lam extending in every direction. Tarik crossed the strait, ever after called from him Jebel Ta rik (Gibraltar), into Spain in 711 A.D. ; Roderick, the last of the Visigothic kings, lost his crown and life in the battle of Xeres; Malaga, Granada, Cordova, Seville, Toledo, Saragossa, Barcelona, and the whole Spanish peninsula, except a few mountain retreats, were rapidly conquered. In 731 Abder-Kahman crossed the Pyrenees and swept up as far as Tours, where his host was defeated by Charles Martel in 732. In the meanwhile the Ommeiad dynasty at Damascus began ^o decline. Ibrahim, great- grandson of Abbas, the uncle of the Prophet, of the house of Hashem, put himself at the head of a revolt, which under his son Abd Allah Abu- Abbas, the " Blood-shedder," was successful. The Ommeiad dynasty gave place to the Abbas- sides, and the newly-built city of Baghdad be came the capital of the Moslem world. The year 750 A.D. was the turning-point in Islam. There were still further ront| nests to be made in Central Asia. India, and Central Africa, but the unity of the Moslem world was broken politically forever. Tlie Abbassides controlled affairs in the east, but the Ommeiads held on in Spain. In 755 Abder-Rahman founded the caliphate of Cordova, which ran a brilliant career until 1013 A.D., when Moslem power in, Spain was broken up into various factions. Christians were treated with great leniency, universities were established, libraries collected, literature, science, and art fostered, and from these centres went forth light which hastened the dawning of modern civilization. The Mozarabes" (" Arabs by adoption") were Chris tians living under this mild rule, who were the instruments of this wide diffusion of Arab learning throughout Europe. The Saracens did not long remain in France. In 760 Pepiu the Short drove them over the Pyrenees. Charles the Great (Charlemagne) drove them back in Spain beyond the Ebro. By the year 1030 A.D. the kingdom of Leon was well established. Navarre, Aragon, Castile, and Portugal were gathering headway. Sardinia in 1017 was reclaimed from the Arabs, and Corsica in 1050. The Balearic Islands were won by Aragon. By the middle of the four teenth century the Saracens had nothing left in Spain but the little mountainous kingdom of Granada. In 1492 the combined forces of Cas tile and Aragon under the lead of Ferdinand the Catholic extinguished this last faint glimmer of Moslem rule in Southwestern Europe, at the close of a crusade lasting eight centuries. With the downfall of the Ommeiad dynasty at Damascus Arabia lost political power in the Moslem world. The Abbassides at Baghdad were non-Arab in tendency. The subtile scep ticism of Persia brought a looseness and indif ference in sharp contrast with the strict and fanatical Arab type. Founded in 750, this dynasty existed until 1258. For a hundred years it ran a brilliant career. Baghdad was the resort of learned men from every region. Greek letters and philosophy were cultivated. Haroun er-Rasheed (768-809 A.D.) gathered at his court an assemblage of the wisest and wit tiest minds in his empire. Arabic literature expanded under his patronage. He sent an embassy to the court of Charles the Great, and gathered information from every quarter. But the first century of Abbasside rule was followed by four centuries of decay. The Karmathian revolt in Arabia greatly weakened the central organization. Turkish mercenaries at Baghdad, called in as a body-guard of the caliph, acquir ed more and more power, and the last caliphs were mere puppets in their hands. Province after province was dismembered. In 1258 Holagoo, grandson of Genghis Khan, overthrew Baghdad and extinguished the Abbasside rule. In 909 A.D. the Fatimite dynasty was founded in Kgypt by Obeidallah, a supposed descendant of Ali and" Fatima. The story of this mystic rule in Egypt is revolting to the extreme. Cairo w;is founded and made the capital. Saladin put an end to this dynasty in 1171 A.D. In the mean tinie Islam had been pushing steadily eastward. Large bodies of Mongols were converted, among them several tribes of Turks, members of which served in the body guard at Baghdad and learned the arts of civili zation. The .Seljuk Turks appeared as an iude- MOHAMMEDANISM 121 MOHAMMEDANISM pendent body of marauders as early as 1035 A.D., and pushed south and west to the Mediterranean . After conquering Armenia, they set up a power ful kingdom in Central Asia Minor, threatening destruction to the Byzantine empire. Their discontinuance of the mild treatment of Chris tian pilgrims to the holy places about Jerusalem excited the Crusades, which held the attention of Europe from 1095 to 1291, and which resulted in the checking of the onset of the Seljuk Turk, but left Syria a prey to discord. A little later the Ottoman Turk appeared, and by 1300 A.D. had a firm position on the border of the Byzan tine empire. After absorbing all the Greek territory in Asia, the Ottoman armies entered Europe in 1354; Constantinople fell a century later (1453), and the whole Balkan peninsula was under the crescent. The armies of the sultans pressed up the Danube as far as Vienna, "but from the last part of the 17th century the Ottoman has been receding, until he has only a precarious foothold in Europe. Islam obtained a firm foothold in India as early as 1000 A.D. An attempt to conquer Sindh in the eighth century had failed. It was not until the Moslem Turk appeared that Islam made headway. Seventeen invasions and twenty-five years of fighting under the leader ship of Mahmud of Ghazni (1001-1030) had re duced only the western portions of the Punjab. Bengal was conquered in 1203. By 1306, as a result of the barbarous conquests of three cen turies, there was a powerful Mohammedan rule in Northern India. The story of Islam in India is one of constant revolts, or uninterrupted in vasions and steady aggrandizement. There were a large number of independent Mohamme dan states when the Mogul dynasty (1526-1761) put in appearance. Babar (1482-1530), having gathered headway on ihe Afghan side of the Indian passes, pushed through in 1526 and con quered right and left, until at his death his em pire stretched from the river Ainu in Central Asia to the delta of the Ganges. This vast power began to decline as early as 1707. Inde pendent Moslem kingdoms were detached from the main body. The Marhattas grew in power until they were able to break the Mogul Empire into pieces. The English East India Company was already at work in India, backed by the British army. The first governor, Lord Olive, took the helm in 1758. The Company grew until nothing less than a great military power could properly care for the immense territory and the millions under its control. Since 1858 the Mohammedans of India have been directly under English rule. The spread of Islam in China, Australasia, and Central Africa cannot be traced historically. During the last hundred years its extension has been promoted very largely by peaceful meas ures. Having conquered the Mediterranean coast of Africa Mohammedanism pushed up the Nile valley and across the Sahara. Abyssinia alone has been able to withstand the Moslem civilization, and remains like an island in a sea of Islam. The native terminology of the geog raphy of all Northern Africa as far south as the equator is Arabic. Misr (Egypt), Sahara, Soudan, Bahr el Abyad (White Nile), Bahr el- Asrak (Blue Nile), Bahr el Ghasel, are specimen names. The Arabic has penetrated south be yond the Zambesi River, as is shown in " Kafir" (Caff re), which means infidel or unbeliever. In Zanzibar and throughout Central Africa the Swahili dialect of the Arabic is the language of commerce. Islam has spread in Africa by three agencies the sword, commerce, and the mis sionary. VIII. The Extent of Islam To-day. It is impossible to estimate accurately the nuineri cal strength of the Mohammedan world. For many years it was reckoned at 160,000,000, but the latest investigations push it up to 200,000,000. The following table is drawn from the most re cent data (see Statesman s Year Book, 1890): EUROPE. Roumania 2,000 Bulgaria 668,173 Servia 14,569 Bosnia and Herzego vina 492,710 Montenegro 10,000 Greece 24,000 Turkey in Europe 2,000.000 Russia in Europe; 2,600,000 Total for Europe . . 5,811,452 ASIA Turkey in Asia (includ ing Arabia) 22,000,000 Persia 7,560,600 Bokhara 2,500,000 Russia in Caucasus 2,000,000 Khiv.i 700,000 Russia in Central Asia. 3,000,000 Siberia 61,000 Afghanistan 4,000,000 India 50,121,595 Ceylon 197,775 Baluchistan 500. 000 China 30,000,000 Australasia 15,000,000 Total for Asia 137,640,970 AFRICA. Egypt 6,000,000 Zanzibar , 200,000 Morocco 5,000,000 Tripoli 1,000,000 Tunis 1,500,000 Algeria 3,000,000 Bornu (Lake Tsad) 5,000,000 Wadai 2,600,000 Baghirmi 1,500,000 Egyptian Soudan 10,400,000 Sokoto and feudatory states 14,000,000 Sahara and scattered. .. 10,000,000 Total for Africa... 60,200,000 Total for Europe 5,811,452 Total for Asia 137,640,970 Total for Africa 60,200,000 Total Moslems. .. 203,652,422 It is believed that these figures will fall be low rather than above the facts. Let us exam ine more in detail the various countries. Rou mania, Servia, Montenegro, and Greece have nearly rid themselves of the Turk. Those who remain are scattered about as land-owners and merchants. It is said that they are moving towards Asia Minor slowly, and before long will not be an appreciable part of the population. The same is true of Bosnia, Herzegovina, and Bulgaria, although over a million Moslems still remain in these lands. Turkey in Europe has two million Mohammedans, scattered from, the MOHAMMED ANIS M MOHAMMEDANISM Adriatic to the Bosphorus. These are more stationary, although it is a common feeling among the Turks that Anatolia (Asia Minor) is their true home, and there is a constant move ment that way as European civili/ation more; and more pervades the Balkan peninsula. It should be remembered, however, that by far the greater number of the Moslems of European Turkey, etc., are not Turks, but natives of the land who accepted Islam, and have always identified themselves with the Turkish govern ment. What course they will take is by no means certain. Mohammedanism in European Russia has of late attracted considerable attention, especially since the last census. It is largely confined to Southern and Eastern Russia territory which for centuries has been occupied by Tartars, Mon gols and Turks (synonyms). In 1886, 50,955 roubles were dispensed by the Russian Govern ment to the Mussulman clergy. There are said to be 20,000 muftis, mollahs, and other teachers in European Russia. A majority of the population of the Transcaucasus district are Moslems, as might have been expected. As Russia has pushed down toward the Persian and Afghanistan bor ders she has taken in more and more tribes of Mohammedans. Professor Arminius Vambery, a witness of the highest intelligence, in writing of these Moslem portions of the Russian Empire, has said (" Nineteenth Century," February, 1890, pp. 203-4): "In the cities of Central Asia, where Islam has taken much firmer root than in the Caucasus or the other parts of the Moham medan world, there can be no probability of the old and knotty trunk of religious education being soon shaken. On the whole, Islam stands everywhere firmly on its feet, nor can Christi anity succeed in weakening it. Indeed, when subjected to Christian rule it seems to become stronger and more stubborn, and to gain in ex pansive force. This we see in India, where, in spite of the zeal of the Christian missionaries and the millions spent in their support, the con versions to Islam become daily more frequent. We see this too in Russia, where statistics prove that the number of mosques has considerably increased in the course of this century, and that the heathen among the Ural-Altaic people are more easily converted by the Mollah than by the Pope. . . . Bokhara will still long continue to boast of being the brightest spot in Islam, and her colleges will not soon lose their attraction for the studious youth among the Moslems of Inner Asia." The British Empire is the greatest Moham medan power in the world, in that it rules over more followers of the Prophet than does any other one sovereignty. The statistics for India are elaborately worked out. The figures given in the table were those for 1881, and probably several millions should be added (one authority putting the number of Moslems in India as 80,000^000). They are massed in Bengal (22,000,000), Punjab (12,000,000), Northwest Provinces, including Oudh (6,000,000), Bombay (4.000.000), Madras (2,000,000), Assam (1,000,- 000), Hyderabad (1,000,000), Rajputana (1,000,- 000), Central India (50,000), and the others are in Ajmere, Berar. British Burmah, Central Provinces, Coorg, Baroda, Cochin, Mysore, and Travaucore. Mohammedanism has consider able iulluenee in Ceylon. In speaking of the growth of Islam in India, Sir William Hunter says: "Islam is progressing in India neither more quickly nor more slowly than the rest of the population. If you take a hasty view of India and add up totals, you will find that Islam now has a great many more followers than it had 10 years ago. But you will find that the whole population has increased." He places the increase of Mohammedans at 10J per cent, during the nine years for which we have com parative statistics. The extent of Islam in China must remain conjectural for man} years. Thirty millions may seem too high a figure (see Matesinan s Year-Book. 1890. p. 412). Moslems are found in dense masses in the Province of Yunnan and in Western Chinese Tartar}*, and they arc- also scattered in communities throughout the Empire. The Mohammedan name for China is Tung Tu ("Land of the East "). There stands a Mohammedan mosque in the southwestern angle of Pekin, in the midst of the Moslem quarter, where are found 200,000 Moham medans. Haugchau is also a stronghold of Islam. Between 1865-73 there was a bloody insurrection among the Mohammedans of the Kansuh Province. According to Dr. S. Well* Williams ("The Middle Kingdom," rev. ed. 1883. vol. ii. p. 268), the introduction of Islam into China was very gradual. It began at the seaports of Canton and Hangchau. "The number throughout the region north of the Yangtz River cannot be stated, but it prob ably exceeds 10,000,000. In some places they form a third of the population. A missionary in Sz chuen reckons 80,000 living in one of its cities." This being so, it is probable that 30,000, 000 of Moslems is a conservative estimate for China. The wide spread of Mohammedanism in Aus tralasia is becoming more and more evident. It is spreading rapidly among the whole Malay race, and assumes a peculiar type. It estab lished itself in the Malay Peninsula in the 14th century, and crossed into Sumatra, Java, and ad jacent islands in the 15th century, thus antici pating the Portuguese by only a few years. There are a large number of Malay Moslems on the Malay Peninsula, in the native states, and under the English Mag. Sumatra (128,560 square miles) has a population of 2;000,000, nearly all of whom are strict Mohammedans. Java before 1478 A.D. was Hindu in religion. In that year Islam overthrew the chief Hindu principality of Majapahit, and the conversion of the whole island to Mohammedanism fol lowed within the century. The census for 1886 shows on this island of 50,000 square miles a population of 21,997,560 (see Statesman s Year- Book 1890, p. 770), and of these only 11,229 were Christians. Mohammedanism claims the majority of the remainder. The C elebes, with a population of over 800,000, is largely Moham medan in religion. Islam had just been in troduced when the Portuguese lauded in l.j 2."). It spread in a hundred years over all the dis tricts it now occupies. The south peninsula is divided into nine native Moslem states, which form a kind of Bugis confederacy. They are in alliance with the Dutch. North of this is a smaller Mandar confederacy of states, only partly Mohammedan. There are Moslems also along the north coast of C elebes. Concerning Islam in the Dutch possessions, the Rev. Dr. Schreiber of the Rhenish Missionary Society says: "Wherever Mohammedans and heath en are in contact, Islam is winning ground, MOHAMMEDANISM 123 MOHAMMEDANISM sometimes slowly, sometimes more speedily. . . . Oiily a small portion of the whole pop ulation remains still heathen, and those only small and insignificant tribes scattered in the forests of Sumatra and Borneo. There are some strong and unmistakable signs of the in creasing vigor of Islam in Dutch India. Ac cording to the official statements there were iu 1886 not less than 48,237 Hadjis (pilgrims to Mecca) in Java alone, against 33,802 iu 1874; thus an increase of 40 per cent withiu 12 years. In Sumatra not including Atcheeu there were 8.342 Hadjis in 1874 and 15,287 in 1886; thus an increase of 83 per cent. In Borneo and Celebes they increased from 3,019 to 5.074; thus 66 per cent. . . . Those Mohammedan sects whose well-known hostile and aggressive tendencies make them so dangerous, are more and more supplanting the more placable-spir ited folks, formerly so common amongst the Mohammedans of Dutch India, especially of Java. Another hardly less ominous sign is the astonishing growth of Mohammedan schools. In 1882 there were hi Java 10,913 of those schools, numbering 164,667 pupils; in 1885 we are told there were 16,760 schools, with not less than 225,148 pupils: thus withiu 3 years an in crease of not less than 55 per cent. Even in the residency of Tapanoeli in Sumatra, where the whole of Mohammedanism is of comparatively recent date, we find 210 such schools and 2,479 pupils." (Report of the Missionary Conference, London. 1888, vol. i. pp. 21-2.) Turning eastward from the Dutch posses sions, we find Mohammedanism constantly pushing forward. The large islands of Bou- tou and Moona are inhabited by Moslem Malays. The coast villages of Bouru, west of Ceram, are inhabited by semi-civiJized Mohammedans. In Ceram we have villages nominally Mohamme dan. In Amboyna, Bauda, Goram, Manowolke, Ke, Mysol, Louibok, and Sumbawa there are con siderable numbers of Moslems. Bali and Lom- bok are the only islands in the Malay Archipel ago which maintain their old Hindu religion. The Sulu Archipelago, still further eastward, comprises 150 islands, inhabited by Mohamme dans of the Malay race, speaking a peculiar lan guage, which they write with the Arabic charac ter. They are ruled over by a sultan, who claims sovereignty over part of western Borneo. Pi racy is prevalent in this region. The Philip pine Islands have 7,500,000 inhabitants, 4,000.- 000 of which are unsubdued Mohammedan and pagan tribes. The Moslems are mostly in the southern portions of this group. Taking all these facts into consideration the figures set down in the table for Islam in Australasia are probably too small. There are at least 150,000,- 000 Moslems in Asia alone. Turning to Africa, we find ourselves in still greater difficulty. The data for Egypt, Zanzi bar, Morocco, Algeria, Tunis, and Tripoli are correct enough. For the interior we are obliged to use the estimates of travellers (see Statesman s Year-Book, 1890). We can get even these rough estimates for only a few of the tribes. It does not seem exorbitant to put down 10,000,000 for those unaccounted for. Crossing the Atlantic to South America, we find the Protestant mis sionaries asking for Arabic Bibles to use with Moslems who have immigrated for purposes of trade. IX. Sects in Islam. It is related that Mohammed said, " Verily it will happen to my people as it did to the children of Israel. The children of Israel were divided into seventy-two sects, and my people will be divided into seventy-three. Every one of these will go to hell except one sect." If the number was put too low for the Christian sects (probably con fused with the Jews), the corresponding num ber is far too low for the Moslem world, and the bitterness of feeling indicated by the tra ditional utterance of the prophet holds true to-day in the fanatical world of Islam. Shaykh Abdu 1-Qadir says there are 150 sects in Islam; but there are infinite shades between them which make them practically innumerable. The two grand divisions of the Moslem world are Sun- nites (" traditionists "), who account Abu Bekr, Omar, and Othman legitimate caliphs; and the Shiites("followers"), who consider the first three rulers after Mohammed as illegitimate rulers, and account Ali, the prophet s nephew and the hus band of Fatima, the first true caliph. The Sunnites embrace by far the larger part of the Moslem world, the Shiites being mainly confined to Persia. Upon the death of Mo awiya (A.H. 60), Yazid obtained the position of Imam or caliph without the form of election, and hence arose the great schism, which is as strong to-day as ever. The Shiites trace the true Imam down through Ali, Al-Hassan, Al-Hussin, AH Zaiuu l- Abidin, Mohammed el-Baqir, Ja far as-Sadiq, Musa al-Kazim, Ar-Raza, Mohammed at-Taqi, Ali an-Naqi, Al-Hassan, Al-Askari, and Mo hammed, the Imam al-Mahdi. This last Imam is believed by the Shiites to be still alive, although absent for a time, and they claim that he will appear in the last days as the Mahdi ( Director "), after which the judgment day will soon follow. Many of the Shiites carry their veneration for Ali so far as to account him a divine being, and even greater than Mo hammed. Besides these differences as to the doctrine of Imams and the person of Ali, the Shiites differ from the Sunnites in observing the ceremonies of the Muharram in com memoration of the cruel death of the sons of Ali, Hassan and Hossein, while the Sunnites observe only the tenth day of Muharram as the day on which God created Adam. The Shiites receive the " fire- worshippers " as a people who have received an inspired record from God, while the Sunnites acknowledge only Jews, Christians, and Moslems as such. The Shiites allow pious fraud when iu danger of persecu tion. The other differences have to do with liturgies and civil law. Although the Shiites number only about fifteen millions but of two hundred millions, they have about as many subordinate schisms and sects as the Sunuites. It is hard to account for this ex cept on the principle that Persia is the nationality which holds the influential Shiites. The Per sians are Aryans, and it may be the outcrop ping of peculiar Aryan tendencies, and that Persia is the Germany of the Moslem world. The Persians have always had sceptical tenden cies, and have demanded a high order of religion. The Sunnites are divided into many sects, the following of which are the most important: (1) the Hanafiyahs (in Turkey, Central Asia, and Northern India); (2) the Shafi iyahs (Sou th em India and Egypt); (3) the Malakiyahs (Morocco, Barbary, and other parts of Africa); (4) the Hambaliyahs (Eastern Arabia and some parts of Africa). In India we find Sikhism (Sikh = " a disci- MOHAMMEDANISM 124 MOHAMMEDANISM pie " or "pupil"). It is confined to the Pun jab, and is a strange mixture of Hindu and Mo hammedan ideas, and is pantheistic in its ten dency. Nanak seized the idea of the unity of God, and reduced the Hindu gods to the sub ordinate position of angels. The soul of man is a ray of light from the divine Light, and hence naturally sinless. Sin and misfortune are the result of delusion. The object before the believer is to attain the total cessation of in dividual existence. There are five leading sects among the Sikhs. In Persia we have a powerful and growing sect, the Sufi, which are subdivided into in numerable divisions or sub-sects. They all in culcate blind submission to an inspired guide. Sutism is Mohammedanism engrafted on the primeval mysticism of Persia. God only is ex istent; all things are an emanation from Him; religions are matters of indifference; there is no real difference between good and evil; the will of man is fixed by God; the soul existed before the body; and meditation is the method by which the soul may progress along the journey of life so as to attain unification with God. In Arabia we find the Wahhabees, founded in 1691 A.D., by Mohammed, son of Abdu 1 Wahhab. This sect grew out of the Hambali- yah sect. Its founder was the Luther of Mo hammedanism, calling Moslems back to the original Scriptures of Islam. He proposed to do away with saint-worship, which per meated the Moslem world. The Wahhabees call themselves "Unitarians," and claim that any man who can read the Koran and sacred traditions can judge for himself in matters of doctrine. They forbid prayers to any prophet, wali, pir, or saint. They hold that at the judg ment-day Mohammed will obtain permission of God to intercede for his people. They forbid the illumination of shrines, or prayers and cere monies in or about them, not excepting Moham med s shrine. Women must not visit graves, because they weep so violently. This sect has always been fanatical. The sword was appealed to. Abdu 1 Aziz, the leader after 1765 A.D., pushed his conquest to the limits of Arabia. He was assassinated in 1803. His son Sa ud car ried the victorious banner beyond the peninsula, and threatened the Turkish empire. Mecca was conquered in 1803. All sorts of ornaments and pipes were burned. Tobacco was pro hibited on pain of death. Sa ud sent com mands to Mohammedan sovereigns in every direction that pilgrims to Mecca must conform to these puritan regulations. Missionaries were sent out. Disturbances were occasioned in Northern India. A little later, Mahomet Ali of Egypt sent a strong force into Arabia under Ibrahim Pasha. The Wahhabees were thor oughly subdued, and Mecca released from the strict rule of this Protestant phase of Islam. The sect since that day has made little if any progress. X. Agencies in use to reach Moharn- tnedans. Such being the state of the Moslem world, what means are being used to win these millions to Christ, and what success has up to this time attended the efforts of the church? We must believe that God has some beneficent aim in view even when He allows Islam to arise and spread from the Pacific to the Atlantic. Could we fully understand, we should prob ably see some underlying scheme of Provi dence which is being worked out before our eyes, even though the conversion of idolaters and fetich-worshippers to Islam seems to fill them with a gloomy fanaticism which resists Christianity far more successfully than does heathendom itself. Mohammedanism has un doubtedly an elevating influence upon the heal lien it wins. It develops a strong individ uality, it theoretically and most frequently practically frees from drunkenness, cannibal ism, gambling, and the more degrading heathen practices. It elevates womanhood and the fam ily to a certain degree. It gives a regular order of life, and has introduced letters everywhere it has gone. Its use of the sword recalls the method by which Christianity has made its largest territorial conquests (Germany, Spain, South and Central America, Siberia, etc.). With the exception of the Mahdi movement on the upper Nile, its method of propaganda to-day is peaceful and successful. The startling fact is that, although Christian missions have been in contact with Islam for so many years, so lit tle real progress has been made in winning in dividual Mohammedans to Christ. The task has appeared so formidable, that no great mis sionary society has been organized with the special object of reaching them, although we have several societies for the conversion of the Jews, who number at most eight millions as contrasted with two hundred million Moslems. We are dealing with Islam incidentally. The best that can be said is that up to this time we have been laying foundations, and perhaps this is all that could have been done. At any rate some of our foundation-stones will be abiding. In the first place, we have put into the sacred language of the Koran the Christian Scriptures. The Arabic Bible, translated by Drs. Eli Smith and Van Dyck, and published at Beyrout, Syria, is accounted one of the finest translations in existence, and is being distributed all over the Moslem world from Sierra Leone to Java. When Mohammedans can be convinced that this Bible is practically the original Scriptures which Mohammed considered to be inspired records, a great deal will have been gained. In lands where Arabic is not the vernacular this Arabic translation is read more freely by Mohammedans than in countries where that language is in common use, for they do not appear to be yielding a point to the Chris tian missionaries, who do their main work with the masses by means of a local vernacular trans lation. The Arabic Bible is far more effective than any missionary society we could organize, and which might send forth an army of mis sionaries. The second great agency for reaching Islam is the Christian schools and colleges scattered now all over the Mohammedan world. Robert College on the Bosphorus, Anatolia College at Marsovan, Euphrates College at Harpoot, Cen tral Turkey College at Aiutab, Oroomiah Col lege in Persia, the Syrian Protestant College at Beyrout, Assiout College in Egypt, and Jaffna College in Ceylon are a few of the list. In Western Africa at Sierra Leone and in Liberia, and in Eastern Africa at Mombasa, we have similar institutions. The great universities of India carried on by the government and by the missionary agencies are reaching Mohamme dans. All of these institutions, and thousands of others, especially of a lower grade, are con stantly adding to a Christian literature which is bringing a Christian civilization effectively MOHAMMEDANISM 125 MOLOKANS before the Mohammedans, who in the Middle Ages were leaders in science, philosophy, liter ature, and art. A third ageucy to be mentioned is the per sonal influence of the Christian missionary, whose home is an example of what Christianity cnn do. Silent influences are sometimes the most effective. The medical missionary is es pecially successful in reaching all grades of so ciety. Mohammedans rarely attend religious Christian services, but they are respectful on the streets, as a rule, and welcome the mission ary to their homes. In many cases they are convinced that Christianity is the true religion, but are afraid to acknowledge Christ openly for fear of social ostracism, if not of legal per secution and martyrdom. Without attempting to exhaust the catalogue of agencies in use in reaching Mohammedans, we will mention lastly Protestantism or evan gelical Christianity as the only phase of Chris tianity likely to be successful in this great work. Pictures and images used in the service of the Greek Orthodox, Roman Catholic, Cop tic, Nestorian, Abyssinian, and other decayed forms of Christianity are utterly revolting to followers of Mohammed, and churches using these can never hope to make headway among Mohammedans. The simple gospel simply proclaimed, must be the effective weapon. The number of sincere Mohammedans who have been reached successfully is small. In the Turkish Empire it is still death to these re ligionists to embrace Christianity. In Africa a few individuals have become Christians. A few in Persia and still more in India have turned to Christ. The interesting successes that give us hope, have been achieved in Dutch India (Java and Sumatra). According to Dr. Schreiber, " Of the eleven thousand converted in Java, all of them, with very few exceptions, were won from amongst the Mohammedans. And in Sumatra also, where the number of Christians since 1878 has increased from 2,500 to 12,000, there are hundreds of Mohammedans who have been baptized by our missionaries during the past few years, or are under instruc tion for baptism just now (1888). I am not aware of any other country where so many converts have been won from Islam in our days as is the case in Dutch India, or where it seems more easy to win many more of them. Notwithstanding the increased vigor of Islam in this region, it is not growing in the same ratio as Christianity; and although the numbers of Mohammedans are swelled yearly, very con siderably indeed by the natural increase of the population, the number of converts from hea thenism to Islam is very probably far below that of converts made by the Christian mission aries; and whereas conversions from Christian ity to Islam are almost never heard of, thou sands of Mohammedans are coming over from the adherents of the False Prophet to Jesus Christ, our only Saviour." (See Report Miss. Conference, Loud. 1888, vol. i. pp. 22-3.) Sir William Hunter, an authority on the statistics of India, says that while Mohamme danism is increasing in that peninsula at the rate of 10 per cent in nine years, the Christian po*p- ulation has increased at the rate of 64 per cent in the same time. In Persia Mohammedanism seems to be dis integrating through internal forces. That country stands midway in the Mohammedan world. Over a hundred conflicting Moslem sects are found among the seven or eight mil lions of this Aryan race dwelling between the Caspian and the Persian Gulf. Russian and English influences are predominant. The natu rally sceptical Persian mind is open to new in fluences. In some important respects Persia is a strategic point in Islam. If it could be won to Christ Islam would be cut in two. There are indications that great transformations may take place in Persia at a not distant date. On the whole there is everything to encourage the Christian Church to move forward upon this its greatest organized enemy. In the near future the battle must be squarely joined. Civiliza tion is slowly but surely opening the way. Before long all political opposition to the prop agation of Christianity in Moslem lauds will be over. The followers of Christ never had a more serious undertaking on hand when looked at from the theological, social, ethical, or politi cal standpoint. It calls for the keenest minds and the most consecrated hearts. We shall succeed. " Deus vult." Mohawk Version. The Mohawk be longs to the languages of North America, and is spoken by Indians west of Niagara Falls. In 1700 the Rev. Mr. Freeman translated the Gospel of Matthew, and some chapters were printed by the Gospel Propagation Society, New York, 1714. In 1787 another translation of Matthew by Joseph Brant, a Mohawk chief, was printed in London at the cost of the crown; and another with English in parallel columns, by the New York District Bible Society, ,in 1829. The Gospel of John was translated by John Norton, a chief of the Mohawks, and pub lished at London, 1805, by the British and For eign Bible Society. Another edition was pub lished by the American Bible Society at New York in 1818. In 1832 the three Epistles of John, translated by Rev. Mr. Williams, and the Gospel of Luke, translated by A. Hill, a Mohawk chief, were printed at New York by the Young Men s Bible Society, and in 1835 the Acts of the Apostles and the Epistles to the Romans and Galatians by the same translator. In 1836 the same Society published the Epistles to the Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon, translated by an educated Mohawk. The latter also translated the Book of Isaiah, which was published in 1843 by the British and Foreign Bible Society, and also by the American Bible Society in 1848. (Specimen verse. John 3 : 16.) Iken no Yehovah. egh nQ.s aakouoroughkwa n ongwe, nene rodewendeghton nene raonhaoa rodewedon rphhjiv&k, nene-onghka kick teya- kaweghdaghkori raouhage yaghten aongh- tonde, ok denghnon aontehodiy eudane ne eterna^ adonheta. Molepolole, town in the Transvaal, East South Africa, on a branch of the Limpopo, northwest of Pretoria. Mission station of L. M. S.; 1 missionary and wife, 174 church- members, 1 out-station, 2 schools, 208 scholars. Molokaiis, a sect of Russian dissenters, many of whom, having been expelled from Rus sia," have settled in the Caucasus and Bulgaria. (See M. E. Church (North), Bulgarian Mission.) MOLUCCAS ISLANDS 126 MONGOL VERSIONS Molucca* >r Spice I*land*, a group of the Indian or .Malay A rchipelago, scattered over the sea from Celebes on the east to Papua on the west, and from the Philippine! to Timor. Area, 42,946 square miles. The number of these islands is said to be several hundreds. Many of them are small and uninhabited. The large islands are Ceram, Gilolo, and Booro. Nearly all are mountainous. The cli mate is hot, but not excessively so. Population (estimated 1888) 370,248 natives and over 2,000 Europeans. The native population consists of two races, the Malays and the Papuans. The Malay is the common language, and the Arabic character is employed in writing it. Moham medanism is the prevailing religion, but some few profess Christianity. The laws are chiefly founded on the precepts of the Koran. The chief power is in the hands of the Dutch. Missionary work is carried on by the Nether lands Missionary Society, especially in Ceraiu (q.v.). Molting, village of Assam, bordering on the plain of Assam, 35 miles south of Sibsagar. Climate cooler than usual for Assam. Popu lation, 450 to 500, As-Nagas. Religion, demon worship. Social condition good; family rela tions distinct; woman respected. Mission station A. B. M. U. (1876); 1 missionary and wife, 13 native helpers, 8 out stations, 3 churches, 69 church-members, 160 school-children. Contri butions, $28.90. Mombasa, a small island on the east coast of Africa, 4 south latitude, which was the first station of the C. M. S. in East Africa (1844), and is now with two other stations the Mom basa district. A medical work is carried on among the slaves of the Swahili people, and the Arabs and rich Hindus are very willing to assist the doctor. There are 91 communicants, 2 schools, 280 scholars. Monastir, city in Macedonia, European Turkey, in a valley 1,700 feet above the sea, 100 miles northwest of Salon ica. Climate tem perate. Population, 35,000, Bulgarians, Turks, Wallachs, Albanians, Gypsies. Social con dition, civilized. Mission station A. B. C. F. M. (1873); 2 missionaries and wives, 2 other ladies, 8 native helpers, 5 out-stations, 112 com municants, 1 school, 35 scholars. (See Bul garia and Macedonia.) Moiiclova, town in Central North Mex ico, southeast of Chihuahua, northwest of Bil bao. Mission station Methodist Episcopal Church (South); 1 missionary. Moiigliyr (Mungir), a town of Bengal, In dia, on the Gauges. Being very old, it is not in a good condition; but its numerous temples, etc., give it a very pretty appearance, and its pic turesque scenery and healthy climate make it a great resort for invalids. Population, 55.372, Hindus, Moslems, etc. Mission station Bap tist .Missionary Society; 3 missionaries, 1 evan gelist, 81 church-members, 1 out-station, 340 school-children. Mongol Versions. The Mongol lan guage belongs to the Mongol branch of the Ural-Altaic family of languages, and is spoken in Mongolia. There exist four different ver sions in the Mongol. 1. Tlie Literary Mongol, used in Mongolia. A translation of the Old Testament into the Lit erary Mongol was effected by Messrs. E. Stally- brass and W. Swan of the London Missionary Society, and printed at St. Petersburg in 1840. A translation of the New Testament was made by the same, scholars, and printed in 1846 at the expense of the British and Foreign Bible Society. The same Society published in 1880 an edition of the New Testament in Mongolian characters, under the editorship of Autoine Schiefner and Prof. Pozdnieff, and in 1881 an edition in Manchu character. 2. The Northern or Buriat Colloquial, which is used by the Buriats on Lake Baikal, to the number of about 150,000, of whom only some are Christians. At the beginning of the pres ent century Dr. Schmidt, aided by two Buriat nobles, commenced a translation of the New Testament into the Buriat Colloquial, which was printed at St. Petersburg in 1824. 3. The Southern or Kalkhas Colloquial, A translation into this dialect, which is spoken in Chinese Mongolia, was undertaken by the Rev. J. Edkins of the London Missionary Society, and J. J. Schereschewsky of the American Missions. The Gospel of Matthew was pub lished at Pekiu in 1872. 4. The Western Mongolian or Kalmuk. The Kalmuks or Western Mongols occupy a large steppe in the southeast of Russia in Europe. It stretches from the bend of the Volga at Sarep- ta westward toward the Don, and southward toward the Kuban. As early as 1808 the aid of the British and Foreign Bible Society in pro viding Scriptures in Kalmuk for the Moravian Mission at Sarepta was sought. The prepara tion of a version was entrusted to N. James Schmidt of the mission, and in 1812 the Gos pel of Matthew was ready. It was printed at St. Petersburg in 1815 for the British and Foreign Bible Society, and was the first book ever printed in that language. A second edi tion followed in 1817. and in 1820 the Gospel of John was added, the Emperor Alexander I. sharing the cost of its preparation. In 1822 the Gospels and Acts were put to press, and con versions to Christianity were appearing as the fruit of the previous circulation of the two Gos pels. The suppression of the mission brought all this good work to an abrupt end. In 1877 a new T edition of the above-named Gospel of John was greatly needed, but the necessary type and a competent proof-reader were no longer to be had. So an old copy was taken to pieces and photographed upon zinc plates, from which a new edition was printed and bound in a more attractive and serviceable form than before. This book has not been cir culated in Siberia. However, a fresh version has been for some years in progress for the good of the Kalmuks. Prof. Pozdnieff, of the University of Petersburg, was authorized by the British Bible Society to prepare a transla tion of the New Testament. The four Gospels were published in 1887, and the entire New Testament in 1888. The edi tion was large, since according to statistics in 1^09 the number of Kalmuks in European Russia should be 119,866, in Asiatic Russia 40,000, in China 253,- 000 souls, or a grand total of 434,366, possessed of a common language, not indeed devoid of dialectical peculiarities, but mutually intelli gible, and having a common literature. MONGOL VERSIONS 127 MONGOLS (Specimen verses. John 3 : 16.) Literary. Colloquial. Buriat Colloqural. Western Mongolian or Kalmuck. cum the land of the Mongols," is a vast part of the empire of China (q.v.) lying in the interior of Asia, comprising 1,300,000 square miles of territory between latitude 37 and 54 north, and longitude 85 and 125 east. On the north it is bounded by Siberia, on the east by Manchuria, on the south by China proper, and on the west by East Turkestan and Jun- garia. Its population is estimated at 2,500,000, one fifth of whom are Chinese. A high plateau 3,000 feet above sea-level occupies the greater part of the region. In the centre is the Desert of Gobi, where sand and stones, dust in summer and snow in winter, render habitation unbear able. The northern part is occupied by ranges of mountains forming part of the Altai chain. On its slopes rise the Selenga, the Kerlow, and Onou, which form the Amoor. In the south are rich meadow-lands, which afford food for cat tle. Chinese have introduced agriculture to some extent. Mountain ranges are again found on the west. On the east is a strip of fertile land. On the southeast of the desert of Gobi is the mountain range of Alashan, which reaches in some places the height of 15,000 feet above the sea. Along its hills pasture-land is found. The climate is in general cold, subject to sud den changes, and in summer intolerably hot. Mission work in Mongolia is carried on by the A. B. C. F. M. (See Kalgan.) Mongols, the term given to a large branch of the human family, which has been designated Turanian by late ethnologists. It comprises, in its proper limitation, the hordes of Central Asia, the Burials, Bashkirs, and Kalmucks and. MONGOLS 128 MONTEREY more -widely, the Chinese, Indo-Chinese, Tibe tans, Burmese, Siamese, Japanese, Eskimo, Samoieds, Finns, Lapps, Turks, Tartars, and Magyars. lu very ancient times they formed the Median Empire in Chaldea, though they are the characteriM ic nomadic people. Another olfsboot settled in the plains of China at a re mote period. To the Greeks the Mongols were known as Scythians, to the Romans as Huns. Under Genghis Khan, in the 13th century, they overran and conquered the greater part of Asia, and Russia and Hungary in Europe. The Mongols proper are divided into three branches: the Kast Mongols, the West Mongols, and the Burials. Of the East Mongols the Kbalkas in habit the region north of the Gobi, the Shara Mongols are" found south of the Gobi along the Great Wall, and the Shairagut are found in Tangut and North Tibet. The West Mongols are found in Kokonor, Kansuh, on the eastern slope of the Thiaushan Mountains, and many of them under the name of Kalmucks are under the rule of Russia. The Burials are in the Russian province of Irkutsk, around Lake Baikal. The original Mongols are thus described by Dr. Latham: "Face broad and flat; the cheek bones stand out laterally and the nasal bones are depressed. The eyes are oblique; the dis tance between them is great, and the caruucuhae are concealed. The iris is dark, the cornea yel low. The eyebrows form a low and imperfect arch, black and scanty. The complexion is tawny, the stature low. The ears are large, standing out from the head; the lips thick and fleshy, forehead low and flat, and the hair lank and thin." In the more civilized nations of Mongol origin these original characteristics have been modified more or less. The language of the Mongols is found in three dialects corresponding to the division of the race as above given. It is written perpen dicularly from above down and from left to right. Seven vowels and seventeen consonants are represented (see Mongol Versions). Buddh ism is the most prevalent form of religion, though Confucianism and Mohammedanism have had their influence upon the races nearest to China and India. Mongwe, East Central Africa, north of the Limpopo River, very near Inhambane. Mission station A. B. C. F. M. ; 2 missionaries and wives. The headquarters of the East Central Africa Mission, with a training-school of 23 members. The organization of a church has been delayed, although there are a number desiring church- membership. Monrovia, the capital of the republic of Liberia, west coast of Africa, so named in honor of President Monroe of the United States, stands at the foot of Cape Mensurado, in Monrovia Bay. The town is laid out in American style, but cocoa-nut palms and mango-trees give a tropical aspect to the place. The climate is not excessively hot ; the mean annual tempera ture is not more than 81 F., with daily varia tions between 77 and 86. In the dry season the intense heat of the day is followed by cooler nights. But the climate is considered very dangerous for Europeans, on account of the prevalence of marsh-fever. The population is estimated at 3,400, nearly all of whom are ne groes. Mission station of the Methodist Episco pal Church (North); 2 missionaries, 353 church- members. Protestant Episcopal Church, 4 mis sionaries, 2 ladies, 4 out-stations, 76 communi cants. Presbyterian Church (North); 1 mission ary, 53 communicants. Monte Allegre, a city of Northern Brazil, in the district of Peruambuco. Station of the Presbyterian Church (South), U. S. A.; 1 native pastor, 20 church-members, 25 Sunday-scholars. Moiitc Christi, station of the Baptist Missionary Society in San Domingo, West Indies; 2 evangelists, 24 church-members, 62 scholars Moiitcgo Bay, town in Jamaica, West Indies, on the north coast. Population, 6.000. Mission station of U. P. Church of Scotland; 1 missionary, 224 church-members. Moiitcniorelos, capital of a district of the same name, in the State of Nuevo Leon, Mex ico, 2,000 feet above the sea. Climate hot, but healthful. Population about 9,000, chiefly mixed Spanish and Indian. Language, Spanish. Religion, Roman Catholic. Social condition, civilized. An out-station of Matamoras, Mexico, Presbyterian Church (South); 1 organized church (18 added during 1888), 4 preaching places, 1 Sabbath-school. Montenegro, an independent principality in European Turkey. It is bordered on the south or southeast by Scutari and Kossovo, vila yets of Turkey, on the east by the Sanjak of Novi Bazar, and on the northwest by Her zegovina. A narrow strip of Austrian territory separates it from the Adriatic on the west, ex cepting where the newly acquired districts of Antivari and Dulcigno give it a seaboard of 28 miles in length. The entire area is estimated at 3,630 square miles, with an extreme length of 100 miles and a width of 80. The population is estimated at 236,000. The principal cities are: Cettinje, the capital; Podgoridza, Dulcigno, Danilograd. The government is a limited monarchy, ac cording to the constitution dating from 1852. The prince holds the executive authority, and a state council has the legislative power; practi cally the will of the prince is law. The religion of the kingdom is the Greek Church, and that too is under the direct in fluence of the prince, who appoints the bishops. Nominally, church and state are independent. The number of adherents is 222,000; the Mo hammedans number 10,000, and the Roman Catholics 4,000. Elementary education is com pulsory and free, government supporting the schools. In 1889, 3,000 male and 300 female pupils attended 70 elementary schools. The Montenegrins are Slavs of the Servian (q. v. ) stock, and have many noble characteristics. A dialect of the Servo-Illyrian Slavonic is the language spoken. Agriculture is the leading occupation of the people, and live-stock of all kinds are reared. There are no missionary societies at work in Montenegro. The British and Foreign Bible Society have translated the Bible into Servian and Croatian. Monterey, capital of the State of Nuevo Leon, Mexico, 450 miles north-northwest from Mexico City, and 6 miles from the base of the Sierra Madre Mountains. Climate compara tively mild, but subject to sudden changes, and to extremes of heat and cold, drought and rain. Population (1869), 13,534, chiefly people MONTEREY 129 MORAVIAN MISSIONS of mixed Spanish and Indian descent. Lan guage, Spanish. Religion, Roman Catholic, in its most degraded form. Social condition not good, but improving; morals and manners very lax indeed. Principal station of the Mexican Border Mission, Methodist Episcopal Church (South); first touched by missionary influence in 1846-48, at the time of the Mexican war; oc cupied permanently in 1874. Including all the other stations and out-stations of the Mexican Border Mission, the statistics are as follows: 8 ordained missionaries, 1 uuordained, 6 mission aries wives, 24 other ladies, 36 stations and out- stations, 60 organized churches, 1,640 communi cants (134 added in 1888), 144 preaching places, with an average attendance of about 3,600 for all; 21 ordained preachers, 7 unordained, 77 Sabbath-schools, 1,651 scholars, 6 female schools, 2(75 scholars, 3 other schools, 75 scholars, 6 theological students, 5 teachers. Montevideo, Sail Felipe de, the capi tal of Uruguay, South America, is situated on the north bank of the River Plate, near its mouth, where it is 60 miles wide. It is said to be the cleanest and most healthy city in South America, though the water-supply is limited. A wall surrounds the city, with its one-storied, flat-roofed houses. A university and other schools for secondary and higher education are located here. In 1887 the population, including the suburbs, was 134,346, one third of whom were foreigners. With a fine bay, it has quite a trade principally with Great Britain; but lines of steamers run also to the United States, Brazil, and Genoa; and France and Spain share in the traffic. Mission station of the Methodist Episcopal Church (North); 2 mis sionaries, 5 schools, 501 scholars, 203 com municants. Montgomery, a town on the island of Tobago, West Indies, beautifully situated on an elevation of considerable height in the western part of the island, commanding a fine view over that portion of the country which is most thickly populated and best cultivated. Mis sion station of the Moravians, opened in 1789, but after one year closed on account of the death of the missionaries; reopened in 1827; now under the charge of 1 missionary and wife. Montgomery, Giles Foster, b. Wai- den, Vermont, U. S. A., November 8th, 1835; graduated at Middlebury College 1860, Lane Theological Seminary 1863; sailed as a mission ary of the A. B. C. F. M., and reached Aintab, December 23d, 1863. He was the first mission ary to enter Marash after being driven away three times and almost killed in 1865, but was afterwards stationed at Adana. It was chiefly due to his courage, skill, and great personal in fluence that a division in the large church at Adana was healed, and the esteem in which he was held in the city could not be too highly rated. At the time of the famine in Adaua he worked very hard, and his health was greatly impaired. The heat, too, was greater than was ever known before in Turkey, and he was too much reduced in strength to rally. He died at Adana December 4th, 1888. The native breth ren, when permitted to come into the room to look upon his face a minute before the end came, wept like children. "Notwithstanding the rain and mud, 3,000 at the time of the funeral occupied the paved yard and verandas of the house, and some 2,000 were on the house tops aud standing in the street. An Armenian priest made an address, in which he said: The Armenians as a community wished to express their thanks to God for giving such a man to the work here; that his life would still speak ro us, and help us to live for others, and not for self. A Greek priest wished to speak, but did not, as he knew no language but Greek, which the people do not understand." Most of the large crowd walked through the mud to the Protestant cemetery a mile distant. "Mr. Montgomery was one of the strongest men in Turkey, a good business man, a strong preacher, and unusually successful in the management of men." Moiitscrrat, one of the Leeward Islands, West Indies; 10,083 inhabitants. Mission sta tion of the Baptist Missionary Society (Eng land); 1 evangelist, 12 church-members. Moosli, a city of Eastern Turkey, 83 miles southeast of Erzroom, in a large plain, one of the most populous of the whole section. The popu lation is Koordish and Armenian. The Koords are very fierce, and treat the Christians most oppressively. This plain is the home of Moussa Beg, a famous Koordish chief, who attacked two American missionaries, and committed such assaults on the Armenians that he was called to Constantinople, and despite the most active efforts of his friends, was exiled. Mission out- station of the A. B. C. F. M., worked from Bitlis. Moradabad, British India, a town in the Rohilkund district, Northwest Provinces. Mis sion station of the Methodist Episcopal Church (North); 1 missionary, 1 assistant missionary, 2 single ladies, 2 other European assistants, 76 native helpers, 3 churches, 237 church -members, 31 schools, 1,363 scholars. Moratumimilla, a town of Ceylon, in the district of Colombo. Mission station of the Wesleyan Methodist Missionary Society; 1 mis sionary, 12 local preachers, 386 church-mem bers, 405 scholars. Moravian Hill, a station of the Moravian Brethren in Cape Town, Cape Colony, South Africa. Owing to droughts and scarcity of employment, many of the members of the Moravian congregation at Gnadeudal, Mamre, etc., wandered to Cape Town and settled there, finding shelter chiefly in Malay lodging-houses. Their spiritual life suffered much from the loss of church privileges, and the brethren deter mined to follow them. At first they visited Cape Town once a week; but this being found insufficient, one of the missionaries and his wife removed thither, and purchased a piece of property, which they named Moravian Hill, where they settled, and soon brought about the building of a church, which is well and faith fully attended by quite a large congregation. Moravian Missions. History. The Unitas Fratrum, or the Moravian Church, as it is commonly called, was founded in the year 1457 by followers of John Huss, the Bohemian re former and martyr. In spite of frequent and severe persecutions it flourished in Bohemia and Moravia for a century and three quarters, and was then forcibly overthrown by Ferdinand II., a bigoted Romanist, in the so-called Bohe mian Anti-Reformation, at the beginning of the Thirty Years War. Their episcopate, however, MORAVIAN MISSIONS 130 MORAVIAN MISSIONS was carefully preserved in the event of a re suscitation of their church, and a "hidden seed " remained in Bohemia and Moravia. In 1722 some descendants of the brethren belonging to the " hidden seed" emigrated to un estate of Count Ziuzendorf in Saxony, and founded Herruhut, which grew to be a flour ishing settlement. As early as the year 1715 Count Zinzendorf, while yet at the academy at Halle, had entered into a covenant with the friend of his youth, Fred, de Watteville, to establish missions, especially among those heathen tribes which were totally neglected by others. He had an opportunity, while at the house of Professor Frauke, to hear accounts relative to the mis sion established by Fred. W. King of Den- mark,among the Malabars at Tranquebar, in the East Indies; he became acquainted there with some missionaries whom Mr. Frauke was pre paring for their intended situation, for which they were soon to set out by way of Copen hagen, as well as with others who happened to be on a visit at his house. This excited in him an earnest desire to further, as far as he could, the increase of the kingdom of God by the conversion of heathen nations, as soon as a door should be opened for that purpose. This op portunity presented itself in the year 1731, when Count Zinzendorf undertook a journey to Copenhagen in order to be present at the coro nation of Christian VI. For on this occasion some of the brethren who belonged to the household of the count became acquainted with a negro from the West Indies, named Anthony, who was then employed in the service of Count de Laurwig at Copenhagen. The brethren, and especially David Nitschmann (who in the sequel assisted in the commence ment of the first mission, and was consecrated a bishop in 1735, chiefly with a view to the establishment and furtherance of the Brethren s missions among the heathen), were informed by this negro, that while yet on the island of St. Thomas he had often felt an ardent long ing after a full revelation of the divine truth, in consequence of which he had prayed to God to give him an insight into the nature of that doc trine which the Christians professed to believe in. God had in His providence led him to Co penhagen, \vherehe had received instruction in the Christian faith, and been added to the church by baptism. He then described in a lively man ner the lamentable situation of the negro slaves on that island, both as to temporal j.nd spiritual things; and deplored more especially the wretched condition of his own sister there, who, like himself, had entertained an earnest desire to become acquainted with God, but had neither time nor opportunity for obtaining instruction in consequence of her being in a state of slavery, and who frequently offered up prayers to God that he would send some messenger to instruct her in the way of salvation. He concluded his representations on this subject by expressing a confident hope, that if instruction could be con veyed to them, she, and many other negroes who were of the same mind with her, would be converted to Christianity. Count Zinzendorf being informed of this subject, deemed it of so much importance, that he wished to send David Nitschmann immediately to St. Thomas, to carry the consolatory tidings of the gospel to this distressed negro woman and her fellow- slaves. But as this was found to be impracti cable, he returned as soon as possible to Herrn- hut, whither he desired the negro Anthony and David Nitschmanu to follow him. in order that the former might himself make known his request. Soon after his return to Herruhut, the Count related, according to his usual prac tice, July 23d, 1731, to the assembled congrega tion, the most remarkable incidents of his jour ney, and acquainted them particularly with what he had heard of the negroes in St. Thomas. His narrative excited in the hearts of two young and lively brethren, John Leonhard Dober and Tobias Leupold, an earnest desire to go and preach the gospel of Jesus Christ to these poor slaves. They were intimate friends, yet they did not, on that day, communicate to each other their sentiments and views. It was Leonhard Dober s custom every even ing to converse with Tobias Leupold concern ing the day that was now passed, and to en gage with him in prayer; and having fixed his mind on him as a suitable fellow-traveller and fellow-worker among the negroes in St. Thomas, he determined to mention to him the impulse he felt, and if he found him to be of the same mind to consider the affair as settled and to give it further publicity. How great then was his astonishment when he learned from his friend that he himself had felt the same impulse to go among the slaves in St. Thomas, and that he had not been able to fix his mind on any other than his intimate friend to be his com panion and assistant in this undertaking. July the 29th the negro Anthony arrived at Herrnhut; and soon after an opportunity was given him to make known his request to the congregation, on which occasion the count acted as his interpreter, for his address was de livered in the Dutch language. In this address he described, in feeling terms, the miserable condition of the blacks in the West Indies, who not only were groaning under the yoke of the most oppressive slavery, but lived in the com mission of the most heinous vices, in con sequence of that gross darkness in which they walked, not knowing anything of God and of His Christ. He expressed a hope that as soon as the crucified Saviour should be preached to the negroes many of them would be converted, and mentioned in this view his own sister more particularly; but added that it would be almost impossible for a teacher to have any intercourse with them, except he would .himself submit to a state of slavery: for the negroes were so over whelmed with labors that there would be no access to them with a view to give them instruc tion, except in the hours they were doomed to spend in their labors. Leon hard Dober and Tobias Leupold, how ever, were not intimidated by this representa tion, but declared their willingness to sacrifice their lives in the service of our Saviour, and to be sold as slaves if they could win but one soul for Him. Their whole project, however, met with little encouragement from the congrega tion: in the first instance, most of them con sidered it as a well-meant but Impracticable in tention of youths who, being full of ardor and courage, did not sufficiently take into account the insurmountable obstacles connected -with it. Leonhard Dober drew up a memorial addressed to the congregation, in which he says: " You re quire me to state the reason I have to assign for my proposed undertaking. I have therefore to make the following declaration : It was not my MORAVIAN MISSIONS 131 MORAVIAN MISSIONS intention for the time present to go from home, but rather to tarry, with a view to get more (irmly rooted and grounded in our Lord Jesus Christ; but when the count returned from his journey to Denmark, and explained to us the condition of the slaves, so deep an impression was made 011 my mind that nothing could erase it. It was then I formed the resolution, that, if another brother should be found willing to accompany me, I would offer myself to be a slave in order to tell these poor beings what I knew and had experienced of the love and grace of our blessed Saviour; for I am fully persuaded that the word of the cross, though preached by the weakest and poorest of His followers, must have a divine influence upon the souls that hear it. As to myself, my earnest desire was that should I even be of benefit to none, I might thereby show my love and obedience to our Lord and Saviour. I leave my proposal to the decision of the congregation, and have no other reason to urge it but this that I think there are yet souls on that island who cannot believe because they have never heard." After a whole year s delay spent in weigh ing and examining the proposal of Leouhard Dober, it was finally decided to permit him to go. Tobias Leupold was unable at that time to accompany him, and the congregation feeling unwilling to let Dober travel alone, the latter requested that they would allow David Nitsch- mann, who had first become acquainted with the negro at Copenhagen, to accompany him. The congregation consenting, the proposal was made to this brother, and he willingly accepted it, though he had to leave a wife and children behind him. At 3 o clock in the morning of the 21st of August the count set out with Leouhard Dober and David Nitschmanu, and accompanied them as far as Bautzen, where he commended them and their important undertaking to the grace of the Lord, and blessed the former in a solemn manner with imposition of hands. All the in struction he gave to him was comprised in the advice in all things to suffer himself to be guided by the Holy Spirit. At taking leave the count gave each of them a ducat (about $2.50) for their journey-money, in addition to the sum of $3, which they had before. And with this scanty provision they continued their route on foot, by way of Wernigerode, Brunswick, and Hamburg, to Copenhagen. All along their journey and in Copenhagen they met with much discouragement and many difficulties and hardships; eventually they suc ceeded in securing a passage on board a Dutch vessel bound for St. Thomas, no captain be longing to the Danish West India Company being willing to take them. The voyage lasted upwards of 10 weeks, during which they en countered many difficulties and perils, but turned on all occasions to the Lord, whose help they constantly experienced. They reached St. Thomas on the 13th of December. The next day after their arrival being Sunday, they began to put into execu tion the design which had induced them to leave their homes and cross the ocean to St. Thomas. In the afternoon of that day they went in search of Anna, the sister of Anthony. They found her and a second brother named Abraham, and delivered the letter received from Anthony for them. The letter contained an account of Anthony s baptism, and an admo nition urging them also to believe in Christ. This admonition gave the brethren an oppor tunity to begin there and then their labors by preaching to Anna and her brother, and some others who had gathered with them, the uni versal redemption wrought out by Jesus Christ. This was the beginning of the mission work of the Brethren s Church, which has been owned and blessed of the Lord until the pres ent time. The Government of the Foreign Missions. The General Synod. The For eign Missions are carried on by the Moravian Church as such, and constitute a cause in which all its three provinces are conjointly engaged. Hence the missions stand directly under the control of the General Synod, w r hich meets every ten or twelve years, and consists of dele gates from Germany, Great Britain, America, and the Foreign Missions. The Unity s Elders Conference. The Gen eral Synod elects an Executive Council or Board of Bishops and other ministers, styled "The Unity s Elders Conference," to superin tend the general affairs of the Unitas Fratrum in the interval between two Synods. To this body is committed the entire control of the Foreign Missions, including the general man agement of the finances, and the appointment of the superintendents and other missionaries, who are all responsible to it. It has its seat at Berthelsdorf, near Herrnhut, in Saxony, and is divided into three Boards or Departments, as they are technically called, namely, the Depart ment of Education, the Department of Finance, and the Department of Missions. The Mission Board Proper. The Depart ment of Missions is the Mission Board proper, directing the details of the work and its finan ces. Matters of importance, however, such as the appointment of missionaries and the organi zation of stations, are brought before the whole body. Agents and other Officers. The Unity s El ders Conference appoints a treasurer of mis sions, a secretary of missions in England, and agents of missions in Germany, England, and America. These officers are empowered to receive contributions, to draw on the mission treasury, and to represent the cause in other ways. Methods of Work. Long experience has taught the Brethren that the doctrine of Christ crucified is the power and wisdom of God unto salvation to every one that believeth. Without, therefore, first endeavoring to pre pare the minds of the heathen for the reception of the gospel, by instructing them in natural religion, they at once declare unto them the record that God gave of His Son. This they have found, whenever received in faith, to be the most efficacious means of turning the Gen tiles from darkness to light, and from the power of Satan unto God. Yet there is no part of revealed truth, whether of doctrine or practice, which the missionaries do not endeavor to in culcate on the minds and hearts of their hear ers and converts. In a word, their constant aim is to humble the sinner, to exalt the Sav iour, and promote holiness. The internal regulations are the same in every mission. Besides preaching the gospel, the missionaries are diligently employed in visit ing the heathen in their dwellings, or in receiv ing visits from them, for the purpose of dis- MORAVIAN MISSIONS 132 MORAVIAN MISSIONS coursing with them in a familiar manner on spiritual subjects, or administering comfort, ad vice, or reproof, as the case may require. If any heathen are led to serious reflection, and desire their names to be put down for further instruction, they are called New People, and included in the class of catechumens. If they remain steadfast in their resolution to forsuki; heathenism, and in their desire after baptism, they are considered as candidates for baptism: and. after previous instruction respecting this ordinance, are baptized. If their conduct after wards proves that they have not received the grace of God in vain, they become candidates for the Communion, and are admitted to be present as spectators at the celebration of the Lord s Supper. Separate meetings are held with each of these divisions. This is likewise done with other divisions of the congregation, with the children, the single men, the single women, the married people, the widowers and widows. These meetings, besides affording the missionaries an opportunity of instructing them, in a practical manner, in those precepts of the gospel which have a more immediate reference to their circumstances, and in exhort ing them to make their calling and election sure, have a pleasing tendency to cement the bond of brotherly love, and maintain the spirit of unity among all the members of the congregation. In most missions, especially when the num ber of converts is very large, assistants are chosen, consisting of persons of both sexes, whose good understanding and exemplary con duct have made them respected by the whole congregation. In the discharge of their duty they have particular districts assigned them, in which they visit the people from house to house, attend to the poor, the sick and infirm, endeavor to remove dissensions and promote harmony, etc. They are occasionally employed to hold meetings on week-days, and to preach in the out-places. The assistants, at stated times, meet the missionaries in conference, to report to them and receive their counsel and advice. Servants are also appointed to have the care of the chapel, and attend to every thing relating to external order. A council, consisting of a number of persons, chosen by the whole congregation, meets occasionally to confer on all subjects involving the general welfare of the congregation or settlement. Statement of Missions. DANISH WEST INDIA ISLANDS. St. Thomas. The island of St. Thomas, being the scene of the first labors of the Moravian missionaries, the history of the commencement of the mission on that island is necessarily included in the account of the be ginning of the missions of the Moravian Church. St. Thomas was the home of Anthony, the negro whose pathetic account of the condition of the slaves in that island, which he related to the congregation in Herrnhut, Saxony, moved the hearts of Leon hard Dober and Tobias Leu- pold to determine to preach the gospel to these destitute souls if God would permit them to carry out their desire. St. Thomas was a place of considerable com mercial importance at that time. Lying, as it does, between the Greater and Lesser Antilles, and having the advantage of a safe and magni ficent harbor, it was a port of call for vessels of all kinds seeking cargo, and at the same time a depot for many of the neighboring islands. It was at one time the rendezvous of the noted Carribbean buccaneers, and there are towers still standing bearing the names of Bluebeard and Blackboard, said to have been the homes of these pirates. The moral and spiritual condition of the slaves was deplorable in the extreme. The mis sionaries, however, found them willing to listen to the gospel, and the poor creatures clapped their hands for joy when they understood the glad tidings that Jesus had died for them also. St. Croix. In the mean time a mission had been opened on the adjacent island of St. ( mix, the largest of Ihe Danish group, which is often called the Garden of the West Indies, on ac count of its rich, fruitful soil and fine vegetation. At the time when the Brethren first went there (1733), the island was covered with forests; a very small portion of it had been brought under cultivation, and the climate was exceedingly insalubrious, especially for a European constitu tion. Eighteen persons went out on the invita tion of Count Pless; they were to settle down as colonists and managers of his estates there, and at the same time to avail themselves of every opportunity that would offer for carrying on mission work among the negroes. In less than a year nine were dead, and the rest, perplexed and disheartened, made their way back to Europe, with the exception of one man, Freund- lich, who joined Frederick Martin in his work. It soon became evident that the attempt in this form had been a mistake, and that the seed of failure was in it from its commencement. A few years later (1740) Martin visited here and found entrance to many hearts, especially on the Great Princess estate, the property of the West India Trading Company, where the first church was built by the blacks in 1749. Some natives of his training proved, even at this early stage, very valuable helpers in the missionary work. St. Jan. In the neighboring small and mountainous island of St. Jan or St. Johns the gospel had found entrance by means of some Christian slaves who had been sold from an estate in St. Thomas, where they had be longed to Martin s flock. Visits of the mission ary to his scattered members led to a spread of the truth here as elsewhere, and it was soon possible to receive converts into the church by baptism. With the exception of a small Luth eran congregation which is occasionally visited by the minister from St. Thomas, there are no churches besides the Moravian in St. Jan, and the whole population, which does not greatly exceed 1,000 persons, is under the care of the Moravian missionaries. GREENLAND. The occasion for sending Breth ren to Greenland was nearly the same, and took place at the same time, with that which proved the cause of the commencement of the mission among the negroes in the West Indies. While Count Zinzendorf and some other Brethren were at Copenhagen in the year 1731, they saw there two baptized Greeulanders, and heard much of Mr. Egede s endeavors to preach the gospel to the healhiMi dwelling in that remote country. The count being informed at the same time of the many difficulties this pious man had already encountered, and of the small success which had as yet attended his zealous exertions, was much distressed to learn that serious thoughts were entertained of relinquishing the mission in Greenland altogether. He therefore resolved, if possible, to procure help for this- MORAVIAN MISSIONS 133 MORAVIAN MISSIONS faithful servant of the Lord, and the missionary spirit which at that time began to manifest itself among the inhabitants of Herrnhut pro moted his design. For when, after his return thither, the mission to St. Thomas was taken into consideration, the Brethren who had been with him related at the same time what they had heard at Copenhagen concerning the Dan ish mission in Greenland. The Brethren Matthew Stach and Frederic B&hmisch imme diately felt a powerful impulse to go thither and preach the gospel to the Greenlanders. Matthew Stach himself gives us the following account of the impulse then excited in him, and the manner in which it was carried into effect: "While I was attending the meeting at which the letter of the two Brethren who offered themselves to go to St. Thomas was . communicated, the impulse I had felt, when I heard for the first time the accounts received concerning the state of Greenland, was forcibly renewed in my mind, for hitherto I had enter tained serious misgivings about making that impulse known to any one, in consideration of my disqualifications for such an undertaking, and my great inexperience, as having been only two years an inhabitant of Herrnhut. I was work ing at that time with Frederic Bohmisch in the new burial-ground on the Hutberg; to him I first unbosomed myself, and found that in him also a desire had been excited to promote the salvation of the heathen. We entered into a simple and confidential conversation on the sub ject, and each of us felt an uncommon desire to go to Greenland; yet we knew not whether we were to consider this inclination as produced by a divine impulse and should on that account make it known to the congregation, or ought rather to wait till a call should be given us. But being of one mind, and simply believing that "our Saviour will at all times fulfil His promise, that if two agree as touching* anything that they shall ask, it shall be done for them (Matth. 18 : 19), we kneeled down before Him in the little grove hard by, and entreated Him to fill our minds with clearness as to this im portant matter, and to lead us in the right way. We felt on that occasion an extraordinary degree of cheerfulness and alacrity, and we hesitated no longer to declare our mind in writ ing to the congregation, leaving it entirely un decided to what heathen tribe we should be called, though we ourselves had the greatest in clination to go to Greenland." About five months after the departure of Dober and Nitschrnann for St. Thomas Janu ary 19th, 1733 the second missionary company left Herrnhut to proceed to Greenland. The little information about this land that had reached Herrnhut was anything but cheering and calculated to awaken hopeful enthusi asm; the country barren and unfruitful, the people indescribably repulsive in their savage barbarism, their language very difficult even for a man of learning and education. The few European colonists in the employ of a Danish trading company were about to be withdrawn, as the trade-returns proved far less than had been expected, and the heroic labors of the Norwegian clergyman, Hans Egede, and his noble wife, which had been carried on without interruption since the year 1721, had resulted in no real spiritual fruit, although a few children had been baptized. Those who knew most about Greenland were the most eloquent in dissuading the two volunteers Frederic B5h- misch and Matthew Stach from adhering to their offer of service. But all in vain. When the church at Herrnhut gave its sanction to the attempt, the men were ready to start. Bohmisch was away on a long journey when the decision was given, and could not go till the following year, but his place was taken by Christian Stach; and with them went Christian David, the carpenter, whose axe had felled the first tree for the building of Herruhut, and was now to be used in the construction of a mission ary abode in distant Greenland, while his wis dom and Christian experience were for the first year or two to be a guide and support to the unlettered novices in the work. "There was. no need of much time," wrote one of these men, " or expense for our equipment. The congre gation consisted chiefly of poor exiles, who had not much to give, and we ourselves had nothing but the clothes on our backs. The day before our departure a friend in Venice sent a dona tion, and part of this we received for our jour ney to Copenhagen. Now we considered our selves richly provided for, believing that He who had procured us something for our journey at the very critical moment, would also supply us with everything requisite for accomplishing our purpose, whenever it should be needful." Their instructions were to offer themselves as. assistants to that apostle of the Greenlanders, Mr. Egede, in case he would and could make use of them; but if he did not want their assist ance, then not to disturb him in the least. At Copenhagen Count Pless, First Lord of the Bedchamber of King Christian VI., after a while pleaded their cause; and they received much kindness from many persons in high po sitions, including the royal family, the king giving them a letter in his own handwriting to Mr. Egede, in which he warmly com mended them to his kind assistance. By the 20th of May, after a voyage of seven weeks, they reached the coast of Greenland, and were warmly welcomed by Egede at God- haab, the most northerly of the Danish colonies in South Greenland. (The sphere of labor of the Moravian Mission is restricted to South Greenland; in North Greenland there is only the Danish Mission.) An eligible spot, about a mile away, was selected, a sod-hut raised, and an old boat bought for the purpose of travelling along the coast, and fishing. By and by a wooden house brought from Denmark was put together, the place was called New Herrnhut, and the Moravian Mission in Greenland had begun. In the year 1738 the first Greenlander was awakened by the preaching of Jesus sufferings. They give the narrative of this pleasing event. "On the 3d of June, many of the natives of the South, passing by our dwelling, visited us. John Beck was just then employed in making a fair copy of part of a translation of the Evan gelists. The heathen wished to know what were the contents of that book. He read part of it to them, and took the opportunity to enter into conversation with them. Having put the ques tion whether they had immortal souls, they replied, yes. He further asked whither their souls would go when their bodies must die. Some said up above, others down below. After setting them to rights, lie inquired who had made heaven and earth, mankind and every thing visible. Their answer was that they did MORAVIAN MISSIONS 134 MORAVIAN MISSIONS not know, nor had ever heard, but supposed it must be some mighty and opulent lord. He then related to them how God had created all tilings good, and man in particular; aud how man baa rebelled against Him through disobe dience, and thereby plunged himself into ex treme misery and perdition : but, added he, God had piiy on him, and was manifested in the Mesh to redeem man by suffering and dying. In Him, said he, we must believe if we wish to be saved. The Holy Ghost, on this occasion, prompted this brother impressively to describe the sufferings and death of Jesus. He exhorted them, with great energy, to consider well how much it cost our Saviour to redeem us; and to give up their hearts to Him, as His reward so dearly gained by all that He suffered, and es pecially by the travail of His soul, which caused His sweat to be as it were great drops of blood falling down to the ground. He then read to them the history of our Saviour s sufferings on the Mount of Olives. It was then that the Lord opened the heart of one of these savages called Kn jarnak, who stepped up to the table, and said with a loud voice that trembled with emotion: How was that? Tell me that once more, for I would fain be saved too. These words, says the missionary, which I had never heard from any Greenlander before, pierced my very soul, and affected me so much that with tears in my eyes I related to them the whole history of the sufferings of Christ, and the counsel of God for our salvation. Meanwhile, the other brethren returned home from their occupations, aud entered, full of joy, into a still farther explana tion of the doctrines of the gospel. Some of the savages laid their hands upon their mouths, as is their custom when much surprised at any thing they hear; others, who had no relish for the subject, sneaked away; but some desired that we would teach them also how to pray; and, when we did so, they repeated our words sev eral times, lest they should forget them. In short, there was such an emotion amongst them as we had never seen before. At taking leave, they promised soon to repeat their visit, because they wished to hear more of this matter, and to tell it also to their acquaintance." THE NORTH AMERICAN INDIANS. The his tory of the Moravian Missions among the North American Indians is one full of sadness, of faithfulness, and of discouragement. From the year 1735 efforts were made to carry on mis sions in the north and west among the Dela- wares, Iroquois, Mahikanders, Nantioks, Sha- wanos, Monseys, Chippewas, and other tribes in Pennsylvania, Ohio, Canada, and the Western States, and also among the Creek and Cherokee Indians, first in Georgia, then in North Caro lina, and finally in the far west. In the year 1735 Moravian missionary work was commenced in North America. A colony of pious men from Herruhut and neighborhood were sent out to Georgia, with the assistance of Count Zinzendorf and the Government of that State, in the hope that thej r might there obtain that religious liberty which was denied them at home. Some brethren resolved to go with them, in order to preach the gospel to the Creek, Chiek- asaw, and Cherokee Indians, who were under stood to reside in the neighborhood of Savan nah. Here the colony was soon successfully established, under the patronage of General Oglethorpe, and faithfully tended for a time by Brother Peter Bohler as its pastor. On an isl and in the river Ogeechee a school for Creek Indian children was commenced, and many natives listened with interest and pleasure to "the great Word" which was proclaimed. Three years later the demand that the colonists should take up arms in order to resist an attempt of the Spaniards to expel the English from Georgia, to which they conscientiously refused compliance, led them to abandon their flourish ing plantations and retire to Pennsylvania. In Pennsylvania a settlement was erected, which was called Bethlehem, and which soon developed into an important centre of Christian activity among nominal Christians, and espe cially among the aborigines. Spangenberg s account of the wretched condition of the In dians on his return from America awakened so great an interest on their behalf that several young men at once volunteered their services as missionaries. From these, Christian Henry Kauch was selected to commence the work. On reaching New York in the summer of 1740, he was quite in the dark as to the course and means he should adopt for executing his com mission, but firmly assured by faith that the Lord would be his Guide and Counsellor. At that time successful missionary work among the Indians was deemed an impossibility even by Christian people. The Romanists had been attempting it with not a little self-denial and heroism from the year 1649; the Puritans had labored in it with such men as Eliot and May- hew; but the results were anything but encour aging, aud the work was regarded with little sympathy or hope. "Heathen they are, and heathen they must remain," was the sad ex clamation of a missionary who had labored for six years among them. One day Kauch met two Mohicans, Shabash aud Wasamapah by name, who had come to negotiate with the government ; aud he re quested permission to accompany them to their village and become the teacher of their tribe. Half intoxicated, they consented, but eventually slunk off to their village without him. Kauch at once followed them to Shekomeko, where his two acquaintances and the rest of the tribe listened to his message, and permitted him to visit them. Residing on the farm of a settler, to whose children he acted as tutor, Rauch con tinued his work, preaching and visiting from house to house ; and by degrees, in spite of the most determined opposition of the white men in the district, the hard hearts became softened under the influence of God s Word and Spirit, and some of the worst characters in the tribe were converted. (Among the first converts was Wasamapah, commonly called Choop, who had been notorious for his vio lence, drunkenness, aud profligacy. This word, pronounced ChOpe, is supposed to be n German corruption of the name Job, which the man appears to have borne among the European settlers round Shekomeko. At his baptism he received the name John.) Nor was the effect of a transitory character; on the contrary, the power of the grace of God was singularly mani fested in the rapid growth to manhood in Christ Jesus, which marked the course of these first- fruits from among the Indians. On February llth, 1742, the first three were baptized at Oley in Pennsylvania, and a few weeks afterwards Job (or Wasamapah) at Shekomeko. Under Rauch s faithful care the little church here grew in numbers aud in grace, and natives from MORAVIAN MISSIONS 135 MORAVIAN MISSIONS a considerable distance carne to hear his "good words of the God who died to save the In dians." By the close of the year there were thirty-one baptized converts, and Count Ziuzen- dorf , who visited there in the month of August, w r as filled with wonder and amazement at the change which God had wrought in these de graded savages. In this year, 1742, the Indian congregation was dispersed by the enemies of the gospel. About this time Count Ziuzeudorf made many heart-stirring visits among the Indians; but the white inhabitants showed their enmity towards the gospel so that the missionaries were driven from place to place. In the following years the Indian congregations endured great perse cutions until their settlement in Fairtield, Canada, in 1792. Among the many noteworthy events during this period may be mentioned the following: In 1755, when war broke out between the English and French, the Indian tribes were more or less concerned in it. The missionaries and Christian Indians remained neutral, thus incurring the odium of both par ties. On the evening of November 24th the mission-house near Gnadenhiitten, on the Mahanoy (now Lehighton, Carbon County, Pa.), was attacked by the Indians, and individ uals either shot or burnt to death in the house. In 1772, under the lead of the venerable and devoted missionary David Zeisberger, the Christian Indians removed to the Tuscarawas valley, Ohio, and built two stations, Schon- brunn and Gnadenhiitten. Here the congrega tions nourished for some ten years; many Indians were awakened, and brought to know Jesus as their Saviour; but in 1781 the peace able Indian congregations were suddenly at tacked by 300 Hurous, at the instigation of the English, who believed the Christian Indians to be allied with the Americans; the lives of the missionaries were endangered, and all the in habitants were dragged for trial to Sandusky, and the missionaries to Detroit. In 1782 many of the famished Indians who had been brought to Sandusky returned to Gnadenhiitten to secure the corn which they had left in their fields They were surprised by a band of 160 armed Americans, imprisoned, and on the 8th of March cruelly massacred on the pretence of their being British spies; their bodies were then burnt. Of 96 Indians only one youth escaped to tell the ghastly tale. (A monument now marks the scene of this tragedy.) In 1797 the American Government having offered land on the Muskingum (now called Tuscarawas), where Schonbrunn and Gnaden hiitten had once flourished as a garden of the Lord, Zeisberger at once and for the last time took the pilgrim s staff in hand, and led a party of his Indians to the much-beloved spot. Here Zeisberger closed his pilgrimage, and his sixty years of mission work among the Indians, on the 17th of November, 1808. The weeping Indians stood round his de;ith-bed, exclaiming, Father, we will cleave to the Saviour, and live to Him alone." After his death many of the Indians returned to Fairneld, Canada; others migrated westward in 1837, and founded West- field, on the river Kansas. Of the many con gregations founded by the Brethren among the Indian tribes in New York, Connecticut, Mas sachusetts. Pennsylvania, Ohio, Michigan, Canada, Kansas, and Arkansas, the only re maining stations at the present time are Fair- field and New Westfield. In the South renewed efforts were made to commence a mission among the Cherokees, and with this view several visits were paid from the Moravian congregation at Salem, in North Carolina, to the ancient seats of the tribes in the upper valley of the Tennessee River, and among the mountains of Georgia, Western Carolina, and Alabama. Here, in 1801, the brethren Steiner and Byhau commenced a station, called Spring Place; the Indians gave the missionaries a kindly welcome, but lent a deaf ear to the gospel which they preached. The school proved useful in many respects, but years elapsed before visible results of the labor expended were granted. In 1819 a second station was opened at Oochgelogy. In 1830 the troubles began between the citizens of Georgia and the Indians, which resulted in the forcible expulsion of the latter from the State to the Indian Territory, west of the Mississippi. This took place in 1837 and 1838. The mis sionaries went with the emigrants, of whom many died on the arduous journey; but the missionary work was for the time ended, as regu lar systematic effort was impossible. After various vain attempts, stations were formed at Canaan (1840), and New Spring Place (1842), and the work revived and prospered. The civil war between the Northern and Southern States again put an end to the mis sion, as the Cherokees from their geographical position were involved in the struggle. The nation was convulsed, old feuds were revived, lawless bands wandered through the country, plundering and murdering without restraint, and many of the inhabitants sought safety in flight. A native assistant, James Ward, was murdered by some Indians belonging to the Union party, and the missionaries were in con siderable peril. The station at Canaan was en tirely destroyed, New Spring Place greatly damaged, and all hope of a renewal of the Cherokee Mission seemed vain. At the close of the war, however, in 1866, Brother Mack returned to New Spring Place, and subsequently another station was occupied at Tahlequah, in the Parkhill district. These two are still maintained, and only these, as the result of seventy years of labor, hindrances, and trials, and have still been persevered in, often in hope against hope. SOUTH AMEIUCA. Between the 5th and 6th degrees of north latitude the territory of Guiana stretches in southeasterly direction from the mouth of the river Orinoco towards that of the Amazon. Formerly entirely a Dutch posses sion, a portion of it is now held by the French, and contains their well-known penal colony of Cayenne, and the largest part by the English, who gave the names of Demerara and Berbice to the two counties of British Guiana. The Dutch colony goes by the name of Surinam. In British Guiana only the flat land along the shore, extending from ten to fifty miles inland, is cultivated; in Dutch Guiana the swamp is on the coast, and the cultivated land generally follows the course of the rivers up to the bor der of the colonial territory; beyond that, in virgin forests on higher land, are the homes of the bush-negroes, or maroons, as they are called in Jamaica, and of some Indian tribes. For Europeans the climate is very unhealthy, and the death-roll of missionary "brethren and sis MORAVIAN MISSIONS 136 MORAVIAN MISSIONS ters in this land is exceptionally long. The sphere of the operations of the Moravian Church is almost entirely within the borders of the Dutch colony, as the work among the negroes in Demernra is as yet comparatively in significant, and that among the Indians, although begun in English, had most of its stations in Dutch territory. For the sake of clearness it is well to distinguish four separate branches, which, although in more or less close connection with each other, and to some extent worked by the same men, have yet their own characteristic features and separate history. I. Arawack Indians. Of several Indian tribes resident in Berbice, the Arawacks, at the time the mission began, were the chief in point of numbers and influence. They occupied a con siderable territory, and were under a sort of royal government, which, however, was ma terially limited by the untamed independence of the Indian nature. Their religion was dis tinguished by dark superstitions and revolting rites. Their character was marked by strong sensual tendencies, hypocritical deceitfulness, revengeful cruelty. The work among the In dians proved almost throughout its whole course a "sowing in tears;" with wonderful perse verance, and often with heroic endurance, it was maintained for seventy years, and then sorrow fully abandoned. The following are some of the principal events in connection with this mission. In 1748 the gospel was already beginning to exercise its blessed influence on the poor heathen, when Theophilus Solomon Schuman, called the "Apostle of the Arawacks," arrived. His great talents rendered him, after an abode of four months among the Indians, capable of preach ing in the difficult language of the natives; whilst a wonderful combination of wisdom and firmness enabled him to triumph ove? the op position of the whites in Berbice. Three hun dred converts were a proof of the success of his labors. But in 1757 difficulties of every description, and among the rest famine and epidemics, thickened around and almost dis persed this little flock. The Brethren therefore sought a more peaceful abode, which they found at Sharon on the Saramacca, about two hundred miles east from Pilgerhut in Berbice, and in Ephrem on the Correntyu, about forty miles east from Pilgerhut. In 1761 Sharon was burnt by the bush-negroes on a marauding excursion, and the converts dispersed for a time; and in 1779 it was given up, as continual incursions of the bush -negroes, combined with difficulty in procuring a maintenance, had compelled the Indians to emigrate. As Ephrem was unfavorably situated, a new station about twelve miles higher up the river was commenced, and called Hoop (Dutch for Hope); but in 1808 this station was burnt to the ground by enemies, and thus ended the Breth ren s mission among the South American In dians. II. Mission among the Negroes in Surinam. The river Correntyn separates Surinam from Demerara. The products and general aspect of the two colonies are alike, only that the- lat ter has far outstripped the former in develop ment. With an area of 60,000 square miles, the population is estimated at 70,000, including 17,000 bush-negroes. Paramaribo, the capital of Surinam, on the river Surinam, is a thor oughly Dutch town of 23,000 inhabitants, with an atmosphere which is described as " like that of a hot-house and vapor-bath combined, having blown over the great moist plains, brimming river-marshes, and dense forests which consti tute nine tenths of the Guianas and Brazil." Fifteen miles of swamp and forest separate the larger part of the cultivated districts from the sea-breeze. The town itself is said to be healthy. It contains a Lutheran, a Reformed, and a Roman Catholic Church, besides the large Moravian places of worship, and also two syna gogues. In the year 1735, when the first Moravian missionaries landed in Surinam, the town was not more than half its present size: it afforded convenient headquarters for those Brethren who soon afterward came out to commence a mis sion in Berbice. Four years later a company of five Brethren arrived, and began to work at their trades, in order by the labor of their hands to support both themselves and the mission in Berbice; for the latter their services as a kind of local agents were of great value. At first they had to face a good deal of opposition, but they gradually overcame ill grounded preju dice, and were permitted to purchase a piece of land in the town. For a considerable time their missionary work continued very limited: indeed it was almost entirely restricted to- those persons with whom business connections brought them into close and frequent inter course. By slow degrees, however, they be came more untrammelled in their evangelistic operations, and Paramaribo became a genuine mission station. In 1776 Christian Cupido, the first negro convert, was baptized; he was fol lowed by eight more in the same year. Two years later a church was built in the garden surrounding the missionaries abode: at that time fifty-two negroes and mulattoes were under the spiritual care of the brethren, of whom eighteen were baptized. Some influential white resi dents, including the governor, occasionally at tended the services, "and showed themselves favorably disposed towards the new work, but not a few proprietors punished their slaves for entering the church. In 1779 it became necessary to enlarge the church, and at the same time a new sphere of usefulness was opened for the missionaries, which in years to come was destined to assume freat importance as one of the most extensive epartments of Surinam missionary work. The proprietor of the "Fairfield" estate on the river Commewyne, some 30 miles from Para maribo, having requested the Brethren to supply his negroes with the gospel, the latter gladly accepted the invitation. For many years this was the only estate, out of some 400 then in cultivation, to which they had access with the gospel, but here it was received with joy. With the year 1821 an era of more marked progress began. A few additional estates were thrown open to the missionaries, by the year 1826,6; inthefollowingyear, 13; during the next ten years, 90, and the negroes on them were supplied with the; gospel, as far as was possi ble, under very disadvantageous circumstances. The visits to the estates could only be paid about once in eight weeks, and the want of trustworthy native helpers made it very diffi cult for the missionaries to become thoroughly acquainted with their people, and to ensure their being well-grounded in Scripture truth. The negroes themselves complained that " they MORAVIAN MISSIONS 137 MORAVIAN MISSIONS could understand what the teacher said as long as he spoke, and that they heartily rejoiced over it; but that they were too dull to remember it or repeat it." This drawback was to some extent remedied by the publication and distri bution in the Negro-Euglish language of the "Harmony of the Four Gospels (1821);" but, although mitigated by the creation of central stations, at which missionaries reside, and to which the negroes have, of course, free access, it remains a serious obstacle down to the pres ent day. Up to this time no entire portion of the Scrip tures had been printed for circulation among the negroes; indeed the number of those who were able to read was so few that it would scarcely have seemed worth while to publish an edition of the Bible or even the New Testament for them. The New Testament existed in man uscript in the Negro-English language, and was used in this imperfect form, but along with the preaching of the gospel education had made way among the slaves; wherever permitted, the Brethren commenced schools, in which, at all events, the first rudiments of learning were taught. Hence, when in 1831 the Britisli and Foreign Bible Society sent out a supply of printed New Testaments in the Negro-English language, they at once came into the hands of such as could use them intelligently. Naturally much good resulted. In not a few instances older persons were brought to the knowledge of the truth as it is in Jesus, and became consist ent Christians from hearing their children read out of the Testaments which they had learnt to read in the mission school. Thus the work rapidly expanded; at the close of the year 1831 the congregation at Paramaribo numbered 3,089 souls, while 264 persons on the plantations were under the spiritual care of the missionaries. In the year 1862 the first step towards the emancipation of the slaves was taken by the passing of a law by the Legislative Assembly in Holland. On the 1st of July, 1863, proc lamation was made that at the close of ten years of apprenticeship, to date from the pass ing of the Act of Parliament, all bondsmen in Surinam should become free, and there was great rejoicing in every humble home. Every where order and decorum were maintained. The effects of emancipation on the mission were awaited with feelings of anxiety, for it could scarcely be expected that of the 27,000 persons who professed church connection with the Moravian Church in the year 1863, all would prove stable against the temptation to convert liberty into license. The anticipations of the Brethren were in part fulfilled when in 1872 the term of appren ticeship ended. A recent report sums up the position in a few words: " Social relations have greatly changed, and with them the aspect of the missionary work. Formerly the blacks, being attached to the soil, could always be found by the visiting missionary on the estate to which they belonged; now they are scattered abroad: some have become possessors of land themselves, and often reside at great distances, beyond his reach; others have no settled abode, "but wander about from place to place. Under these circumstances pastoral intercourse and supervision, which constitute an important part of our missionary work, as well as preaching the gospel, are rendered very difficult." III. Bush-negroea or Free Negroes in Suri nam. "Bushland," the home of these repre sentatives of the negro race, comprises the more elevated tracts of forest land through which the rivers Surinam, Saramacca, and Marowyne wend their early course. The name merely dis tinguishes this district from the cultivated por tion of the colony, which is itself, to a large ex tent, covered with forests. As early as the 17th century bauds of fugitive slaves ranged through these regions, but their permanent occupation on a large scale is to be traced to the following circumstances: In the year 1712 a detachment of a French fleet appeared at the mouth of the river Surinam, with hostile intentions towards the colony. The Dutch proprietors, as a matter of precaution, removed their slaves up the country out of reach of the enemy. But when the danger was over the slaves very naturally refused to return to bondage, and every attempt to compel them only drove them deeper into the recesses of the forest. Warlike operations proved not only useless but dis astrous, as most of the European soldiers perished, struck down by the hardships of the campaign in the deadly climate of those forests and swamps, or by the poisoned arrows of unseen foes. After several years peace was concluded in 1761, and the independence of the Bush- negroes was formally proclaimed. Soon after this settlement of affairs the colo- onial authorities requested the Brethren to extend their operations to the Bush-negroes on the river Surinam, and the invitation was at once accepted. Thus began a mission which is unique in some of its features. Unaffected by the ob stacles which are inseparable from a state of slavery, this mission had to struggle against the darkest heathenism and to encounter the most violent resistance from the idolatrous priests and sorcerers; and this, too, under the depressing influence of a climate which proved fatal to a large number of missionaries, and dis abling to almost every European who engaged in the service. In the year 1813 Brother and Sister Mahr, who had labored at Bambey for 18 years, and were unable to continue in active service, were re called, and no successor was appointed, partly in consequence of the urgent claims of other mission fields for all the available missionary resources of the church. During the 48 years of the mission s existence nine Brethren and six Sis ters had sacrificed their lives in its service. The number of converts was only 50, and of these some were of doubtful character. Among the Matuari tribe of Bush-negroes a remarkable work had begun in 1858, through the instrumentality of a man named King, who lived at Maripastoon. Led to inquiry by re markable dreams, he visited the missionaries at Paramaribo, and on his return home at once stood forward as a bold antagonist of the dark horrors of heathenism. The impression made was very powerful indeed so much so that no hand or voice was raised in opposition when he ventured to overthrow the wretched idol- temples and cast the idols with their parapher nalia into the river. Other branches of the tribe were visited, and even the chieftain Kal- koen listened respectfully to the eloquent pro tests of this singular "prophet." A goodly number of his countrymen, following his ex ample, made their way to town to inquire fur ther about the strange things they had heard. In 1861 (August llth) King was baptized, re- MORAVIAN MISSIONS 138 MORAVIAN MISSIONS ceiving the name John. A church was built at Maripastoon, exactly suited to the people s means and notions in fact a native house on an enlarged scale; John King acted as teacher and native helper, the missionaries visited there as frequently as they could, and the little baud of converts grew in number and in grace. King seemed to feel it his calling to work as an evan gelist among his countrymen, and undertook long journeys to the Aukti, Matuari, and Bouy negroes, everywhere preaching Christ, and meet ing with a very favorable reception for his mes sage. When a missionary from Paramaribo or Bergendal, the station which is the " key of the bush-country," travels up the river, it almost always happens that King brings some converts to be added to the church by baptism, who are the fruit of his own faithful testimony as a wit ness for Christ to his dark countrymen. IV. Demerara. In the year 1835 Brother and Sister Coleman were sent to commence a mission among the negroes on the Anna Ilegina estate, the propietors of which defrayed the entire expense. Hopeful at first, the aspect of things seemed soon to change, and unexpected difficulties arose, which led to the withdrawal of Brother Coleman after two years of service. The effort was resumed by Brother and Sister Hamann, and the work appeared to prosper, but Sister Haimmn s suddenly failing health necessitated a second abandonment of the field in the year 1838. At the request of Quintin Hogg, Esq., in the year 1878 a similar mission was commenced at his expense for the benefit of the negroes on his estates. Brother Henry Moore and Brother A. Pilgrim occupied two stations, Graham s Hall and Reliance, and reported, in general, gratefully of the measure of success which marked the past and hopefully as to future prospects, although not concealing sundry very serious drawbacks. In 1884 Mr. Q. Hogg informed the Directing Board that he could no longer continue to pay the full amount he had at first given for the support of the work, and in consequence Re liance, one of the newly-founded stations in Demerara, had to be abandoned. SOUTH AFRICA. Since the year 1869 this extensive sphere of labor has been divided into a western and an eastern province. The former used to be called the Oberland or Upper District, and embraced the stations near Cape Town, and also those in the vicinity of Algoa Bay. The latter was called Unterland or Low lands; it embraces all the stations in Kaffraria. In the former the people are mostly a mixed race of Hottentots and negroes, the pure Hot tentots being generally supposed to have dwin dled down to a very small number; in the latter they are mainly Kafirs of various tribes. I. The Western Province. The work at the Capeof Good Hope began in the year 1787, when George Schmidt reached Cape Town as the first representative of the Moravian Church in the colony. Two and a half centuries earlier Christianity had begun to touch the country, as the Portuguese successors of the bold Bartholo mew Diaz often paid short visits to its shores on their way to and from India. Crosses wen- reared hen- and there on the shore, but little more was done to bring Christianity to the notice of the inhabitants. In 1620 two English captains took possession of the country in the name of their sovereign, hoping that "the sav age inhabitants would soon become servants of his Majesty, and then worshippers of the true God." Thirty years later the Dutch built a fort at the Cape, and claimed the laud as theirs, and in their record of the transaction expre < <1 the desire that "their rule might tend to up hold righteousness, and plant and further pure Christian teaching among the wild and savage natives of the country." When Schmidt arrived at the Cape, the con dition of the natives, and their relations to the white colonists, who embraced French and Ger man elements as well as Dutch, painfully showed that very little had been done to carry out the wishes of the early occupants of the colony. Both Hottentots and Bushmen had been disgracefully treated, robbed of their lands, regarded as beasts rather than as human beings, and reduced to hard servitude or the wild life of the brigand, hiding in rocks and caves, and preying on the white man as oppor tunity offered. The Dutch Boer or farmer, combining in his character the most contrary qualities, and strongly tinged with a peculiar puritan form of religion, persistently regarded the natives as doomed to destruction, like the people in Canaan in olden times, and treated them with contempt and loathing, and with terrible cruelty. To offer Christian teaching to these " zwarte schepsels" (black creatures), was not to be dreamt of : Christianity was intended for white people, but not for "black cattle." To buy laud, however absurdly low the price paid might be, was of course out of the ques tion, if it could safely be taken by force. The curse of civilization they were welcome to, and they had become to a terrible extent slaves to the vice of drunkenness, with all its concomitant evils; diseases, too, previously unknown, raged with fearfully fatal effects, decimating the pop ulation of the country. Thus it came about that the colonists as they increased in, number and power seized the whole land, while the poor natives were reduced to a condition of moral and physical degradation and wretched servitude. Christian churches existed in the country and Christian doctrine was preached often, alas! by men who were mere hirelings; but woe be to the native who would .dare to venture near the white man s house of prayer. Under these circumstances G. Schmidt entered upon his work. Two gentlemen residing in Amsterdam, who had become interested in the natives of the Cape Colony by Zicgenbalg s account of them, and had been led to the duty of taking part in Christian missions by intercourse with some of the gospel messengers who had embarked for their destination at Amsterdam, suggested to the Brethren at Herrnhut the commencement of a mission among the Hottentots. The man se lected for the office of pioneer was a devoted servant of God whose zeal and -lead fastness had already stood a severe test. Although only twenty-seven years of age when setting forth for Africa, he had spent >i\ years in chains in a I xiliemian prison " for the sakeof the gospel," and one year (immediately on his release) in travelling on foot through several countries of Kurope in order to become acquainted with awakened souls, and to proclaim, wherever he could lind an opportunity, the glad tidings of salvation in Jesus. He was a poor man, earn ing his living by his daily labor; his education had been exceedingly limited, but his heart was MORAVIAN MISSIONS 139 MORAVIAN MISSIONS full of love and devotion, and he longed to be spent in the Master s service. Arriving at Cape Town on July 9th, 1739, he and his projects soon became common topics of conversation: in all sorts of circles of society the missionary was sneered at and derided, or spoken of with angry scorn. Scarcely any one gave him credit for the most ordinary honesty of purpose, not to speak of lofty enthusiasm for his work and calling, and no one believed in his achieving any success. In two months time, however, he was making his way to a Hotten tot kraal on the river Zondereud, about fifty miles to the east of Cape Town, under the guidance of Afriko and Kybodo, natives from that place whom he had met there. The former was master of the Dutch language and of great use as interpreter. Having built himself a hut near Afriko s dwelling, round which a gar den was soon laid out, he at once began to preach with the help of the interpreter. His attempts to learn the Hottentot language with its singular variety of " click " sounds and most peculiar intonations, which travellers compared with the "cries of turkeys, owls, or magpies," proving a failure, he wisely resolved to teach the people Dutch. In imperfect fashion he told the story of the cross; but before long a Dutch corporal living near was won for Christ ~by his testimony, and became his stanch friend and faithful helper in the work. In the following year (1738) some hostile farmers procured an order transferring him to a spot some ten miles off, a wild locality, called Bavianskloof, or Ape Valley, from the large number of those animals which frequented the place. Eighteen Hottentots followed him, who were surprised to see how soon he had built himself a new hut and laid out a garden; at once he resumed his work of preaching and teaching, and training the natives to habits of industry and all kinds of agricultural pursuits. The people liked the only kindly white being they had ever seen; they had such confidence in him that even several of those who did not come to reside near him sent their children to school to him. The number of pupils soon grew to fifty, among whom the most promising was Willem (William), who was the first to be baptized (in the year 1742), and subsequently Schmidt s valued assistant. With the Hotten tots tendency to lead a roving life and to in dulge in gross vice, the office of a faithful mis sionary was no sinecure; on the contrary, it re quired an inexhaustible supply of love and patience, and Schmidt appears to have possessed this. In a short time the Christian flock at Baviauskloof numbered seven Hottentots, and a considerably larger number of natives had be come very warmly attached to the good teacher. As soon as the tidings of the baptism of natives reached Cape Town, great opposition was excited; the chaplain of the fort summoned some of the candidates to an examination, and was amazed to find that they could read fairly well, and give sensible and even correct an swers to his questions on Christian doctrines. His favorable testimony, however, had no weight with those who could not endure that these natives should be regarded and treated as human beings, and they succeeded in inducing the governor to forbid Schmidt to baptize. Thus obstructed in his work, he returned to Europe in 1744, in the hope that negotiations there would clear the way for missionary opera tions at the Cape. The hope was vain: no peti tions availed with the government in Holland, and the small flock of converts, which had grown to forty-seven persons, after keeping to gether for a time in the hope that their teacher would return to them, gradually dispersed or died. Baviauskloof was abandoned and be came a wilderness. Schmidt returned to his humble calling of day-laborer, but to the last day of his life never lost faith in the eventual success of the Mission in South Africa, and never wearied of frequent prayer for his be loved Hottentots. While on his knees the Master s welcome summons called the faithful servant home. Eastern Province. The Kafir Mission proper dates back to the year 1828, when, at the request of Lord Somerset, the Brethren consented to commence a mission in a tract, on the north east frontier of the colony, which owned the sway of the Tambookie Bowana as its chief. At that time the London Missionary Society, the Glasgow Missionary Society, and the Wes- leyans were already at work among portions of the Kafir tribes. The brethren Lemmertz, Hoffmann, and Fritsch, some twenty Hotten tots, and Wilhelmiua Stompjes, a Kafir woman, who seems in God s providence to have been specially raised up as an invaluable help to the missionaries in their difficult and often perilous work, formed the little company, which set out from Gnadendal on February 21st, 1828. Not before May 20th did they reach their destination, and fix on a site for the new station on the river Klipplaat. (Its posi tion is 120 miles northeast of Port Elizabeth, and 60 or 70 northwest of East London.) In a mouth s time building operations were so far advanced that services could be held in a room which served as a church, and the natives were surprised and delighted to see the happy effects of an irrigation scheme, which the brethren at once recognized as a necessity if good harvests were to be looked for. Spiritual work had hard rocky ground to deal with. Bowana and his Tambookies were by no means eager to hear the gospel, and very loath to accept it. " The Word of God is for the white people," they said, "not for us: it will not enter our ears and hearts. " And their statement seemed only too true. They would come, and listen stolidly, and beg most pertinaciously; yielding to the infectious example of the missionaries, whom they saw leading the way in hard manual labor in gar den, field, or water-conduit, they would even handle a spade for a while in a dilettanti fash ion, but the gospel appeared to make no im pression. The missionaries labored under the great disadvantage of being obliged to carry on all communications through an interpreter. But Wilhelmina proved a host in herself, teach ing a number of native girls, interpreting with great readiness, though frequently interspers ing comments and additional remarks from her own warm heart, using all the gifts and graces she possessed with singular humility and ear nestness for the furtherance of the Lord s work. Employed in the kitchen of the mission-house, she liberally dispensed the Word of Life along with the dole of bread to the throng of beg gars which daily crowded round the door: there, too, she received the messengers of many a proud Kafir chief, who could not resist the powerful weight of her noble, upright, uuself- MORAVIAN MISSIONS 140 MORAVIAN MISSIONS ish character, and her words of wisdom and discretion. At the close of the year things looked far from promising, however; locusts had devastated the gardens, thievish Fetkameas had stolen the herds, and most of the Tamboo- kies had left the neighborhood. In the following year Bowana and his savage son Mapasa, enraged at a well-deserved fine in flicted on them by government for an unwar rantable act of violence towards another tribe, and attributing the action of government to the advice of the missionaries, suddenly appeared at Shiloh at the head of fifty armed men with the intention of murdering all its inhabitants. Working in the garden, Wilhelmina at once recognized, from the war-costume of her coun trymen, the object of the visit, and hastened to the rescue of her teachers. With undaunted courage she faced the tierce and cruel chiefs, and with scathing eloquence upbraided them with their abominable treachery and wicked designs. Instead of killing the missionaries and the woman who had dared to intrude in the assembly of men, they withdrew peacefully with their followers, and in a few days actually sent to apologize. Mapasa s hatred continued unabated, but so did the Lord s care for Shiloh and its people, and faithful Wilhelmina was often used by Him as the channel for His pro tection and blessing. Through many difficulties, hindrances, and trials the missionaries perse vered until the work was fairly established on a solid foundation and began to spread to the sur rounding tribes. BAKBADOES (WEST INDIES). Except the force of Christian sympathy and compassion, there appears to have been no cause of a special character to induce the authorities of the Brethren s Church to commence a mission in this island. But its circumstances might well claim both. Churches and schools there were, but exclusively for the whites, who were more numerous in proportion to the black population than in any other West Indian island. Even the members of the Society of Friends, at that time numerous in Barbadoes, appear to have been mainly, if not exclusively, concerned with the improvement of the external condition of the slaves; these were at that time intellectually lower than in some other islands, but of a rest less turn, which not unfrequently led to opposi tion against the. ruling class, and severity of treatment by way of check or retaliation. It was in the year 1765 that John Wood and Andrew Kittmansberger were sent to commence operations in Barbadoes. They reached Bridge town in safety, but within a month of their laud ing Rittmansberger had died of fever, and before the end of the year Wood had lost courage, and abandoned his vocation. Another brother, sent out in the following year, fell a victim to fever a week after reaching the island. In 1767 Brother B. Brookshaw, who was subsequently in Antigua, arrived, and was permitted at length to lay a foundation to the spiritual building, which it was proposed to erect to the glory of God. Though not possessed of great learning, he was gifted with practical good sense, and above all was devoted to our Sav iour, and full of eager zeal for the spread of His kingdom on earth. To his simple faith no obstacle proved insuperable, and his genuine humility and loving nature won the hearts of all with whom he came in contact. His first address to the slaves was delivered in the yard surrounding the "great house" on an estate belonging to a Quaker gentleman, Mr. Jack- man. A week later the spacious saloon of the residence was used, and several white persons were present. The proprietor was astonished at the attention of the negroes, who seemed eagerly to swallow the words as they fell from the preacher s lips. An effect was soon per ceived, the work of evangelization had begun, .and if there were opponents around who in voked vengeance on the ship s captain who had brought out "this Moravian preacher," or threatened to throw him into the water if they came across him, there were several stanch friends who rallied round him. Among the latter were several clergymen of the Church of England, of whom Brookshaw says in his diary that "their doctrine is more in accordance with the truth of the gospel, and the articles of the Church of England, than what one is ac customed to hear in churches at home." JAMAICA (WEST INDIES). It was at the re quest of two wealthy proprietors the brothers William Foster and Joseph Foster Barham that a mission was commenced on their estates in this island. Through the preaching of John Cennick in England they had been converted, and were desirous of conferring the blessings of the gospel on their slaves; hence they brought all their influence to bear on the mis sionary work which Brother Zacharias George Caries and two others went out to commence in the year 1754. For the attainment of this object they were willing to make no inconsid erable pecuniary sacrifice; but this was of small account to persons of their condition, in com parison with the loss of reputation, the ridicule and ill-will to which they cheerfully subjected themselves from relatives, friends, and fellow- proprietors. Their object was in the first in stance to provide religious instruction, but then also to promote the temporal and social well- being of the negroes, for whom they held themselves responsible. In the case of some of the subsequent promoters, Christian philanthro pic motives may have been tinged with a hope of improving their property, especially after it became known as was publicly stated by a Jamaica proprietor in the House of Commons that a "Moravian negro "by reason of his industry, obedience, and faithfulness was worth considerably more than an ordinary one. But it is fair to state that many Jamaica estate-owners, resident and non-resident, espe cially during the past fifty years, have been ready to make real sacrifices to secure the spiritual, moral, and temporal well-being of their negroes. On the 18th of October, 1754, Caries reached the Bogue estate in the parish of St. Elizabeth. The negroes heard his message gladly, and the Word of the Cross soon found its way into some hearts, and proved itself a regenerating di vine power. In April of the following year the first convert was baptized, and the preaching of Caries attracted white men as well as blacks, from a distance of twenty to thirty miles even, so that the faithful and truly humble servant of God began to be anxious concerning the favor he was obtaining from men. By the end of the year 1755 there were already 77 baptized ne groes and 400 candidates or inquirers on the estates under the care of the brethren. ANTIGUA (WEST INDIES). Samuel Isles was the honored founder of the mission in this MORAVIAN MISSIONS 141 MORAVIAN MISSIONS island. He had labored for eight years iu the island of St. Thomas, when he was sent on to Antigua with instructions to commence work there among the neglected black population, if an opening could be found. On April 1st, 1756, he landed at St. John s, alone, friendless, with out introduction. Placing his trust in God, and seeking for His guidance, he straightway called on the governor, to whom he presented a copy of the Act of the British Parliament of 1749 recognizing the Moravian Church and encour aging its labors in the British colonies. Permis sion to commence work was at once granted, and on the 12th of January of the following year the first convert was baptized. But the work progressed very slowly: For the exercise of the public ministry among the slaves there was little scope, the opposition of most of the planters was strong and bitter, and the efforts of the missionaries were greatly impeded by having to labor for their own maintenance, which w r as the common practice among the early Mora vian messengers. Isles died at his post in 1764, having seen but little fruit of his labor. In the years immediately following, the number of baptized members dwindled down from thirty- six to fourteen. This was the state of the mis sion when in 1769 Brother Peter Brown (or Braun), commonly known among the negroes as "Massa Brown, "arrived from Bethlehem in Pennsylvania, through whose influence, with God s blessing, a wonderful change was soon effected. Brown is described as "undistinguished by either shining abilities or superior knowledge, by dignity of manner or elegance of delivery; yet possessed of gifts and graces which the most talented among his fellow-servants would do well earnestly to covet." Brother Beunet Harvey, who followed him in his service after an interval of forty years and had ample op portunity of forming a just estimate of his char acter and labors, wrote of him as follows : "Simplicity and unction marked the genuine character and earnest labors of Brother P. Brown. Rightly discerning his call to be a disciple of the cross and a preacher of the gospel to the poor, he minded not high things, but condescended to men of low estate; even to those who were esteemed the weak, base, foolish, and "despised of this world. Even by such he was himself at first despised; but he pitied and bore with their ignorance and the mockery of their children, until by the Chris tian meekness and gentleness of his demeanor he overcame their obstinacy, obtained from them a patient hearing, and prevailed with them to be reconciled to God. He visited them in their huts, followed them in their hours of rest in the field, ate with them out of their calabash, talked the gospel to them, and with qual grace and wisdom, as a father with his children, drew their hearts to himself as the negro s friend, and the messenger of the Church desirous of their salvation. His heart was in his work and in his words. . . . With a wisdom which the world counts foolishness, and a lowliness of mind which it despises, he suited liimself to their capacity and condition; and thus by word and deed preached the gospel to the poor. . . . Truly blessed continues to be his memory. " ST. KITTS (WEST INDIES). Tidings of the happy results of the mission in Antigua, easily transmitted to the adjacent island of St. Kitts, soon awakened a desire on the part of some well- meaning proprietors in the latter to try the ex periment of Moravian missions on their own estates. Self-interest was, no doubt, a leading motive with several of the intelligent gentle men who promoted the scheme. But in the case of the main mover, Mr. Gardiner, an emi nent solicitor and planter, there was a true desire to advance the Saviour s kingdom among the black population on his own property and throughout the island. On his invitation the Brethren Gottwalt and Birkby were sent out in the year 1777, and received a very kind welcome from Mr. and Mrs. Gardiner, who introduced them to some of the leading officials, including the governor and the commander-in-chief of the Leeward Islands. A house in the outskirts of the town of Basseterre was hired as headquar ters, and the work of preaching began here and at Palmetto Point, the estate of Mr. Gardiner. Supported by this friend and the governor, the Brethren were able to successfully cope with the hostility of some ill-disposed whites, and they soon found that their words were begin ning to take effect on the hearts of the negroes. TOBAGO (WEST INDIES). The whole popu lation of this island is about 17,000 souls, con siderably less than that of the single town of Bridgetown in Barbadoes. It lies about 24 miles northeast of Trinidad, and rather more than 50 miles from the South American Conti nent. Its landscapes are very picturesque, river- scenery frequently enhancing their beauty. A large portion of the central districts is still un cultivated. Situated nearer to the equator, its hot and damp climate is generally found to be more unhealthy for Europeans than that of the other islands; but it is stated that cases of yel low fever in its most dangerous type are of rare occurrence. Hurricanes, too, are seldom men tioned in the island records. The missionary work of the Moravian Church in this beautiful tropical island may be dated from the year 1787; but permanent footing was not actually obtained until 1826. In the former year Brother and Sister Montgomery (the par ents of the poet) proceeded from Barbadoes to Tobago on a visit to Mr. Hamilton, the pro prietor of several estates, who was anxious to do more than he had done for his numerous slaves. Mr. Hamilton, at that time not the de cided Christian he subsequently became, was a man of great benevolence, and an exception to the majority of the planters of that day, among whom the rule was to make as much money as possible out of the labor of oppressed and help less slaves, and spend it in reckless profligacy and debauchery. He was deeply impressed by the consistent Christian words and work of the Brethren, whom he had learnt to know in London and Barbadoes, and became very urgent in his wish to have Moravian missionaries for his people. He was favored to see good fruits pro duced among his slaves, and several members of his family continue to the present day to manifest their interest in the mission work. Montgomery returned to Barbadoes, with a re port which was very hopeful of good results for a missionary effort in Tobago. But men were so scarce, and the requirements of the rapidly growing mission elsewhere so multi plied, that it was not till 1790 that the first mis sionary could be sent in the person of Brother Montgomery himself. His work was begun with great vigor, but was sadly hindered by a MORAVIAN MISSIONS 142 MORAVIAN MISSIONS formidable outbreak of soldiers and people on receipt of the tidings of the French Revolution, by a disastrous hurricane a month or two later, and the failing health of his wife which ended in her happy departure before the year closed. In .March of the following year Montgomery, Avith his health completely shattered, had to re turn to Barbadoes, where, in the month of July, his brief missionary career was terminated by his death. Twenty-four years later the mission was re opened by Brother Peter Ricksecker, from the congregation at Bethlehem in Pennsylvania, with prospects not less favorable than on the pre vious occasions. The sou of Mr. Hamilton, who had inherited not only his father s estate, but also his ardent desire for the temporal and spiritual welfare of his slaves, was ready to give them every assistance, and the island seemed now to be permanently settled in English hands. At liiseland a building was soon arranged as a temporary church; and as the missionary be came acquainted with the people, he was de lighted to rind that the fruits of the earlier mis sions had not altogether disappeared. At first the blacks came from all parts to see and hear him. but the charm of novelty soon wore away, and then it became needful for him, with patient and self-denying love, to seek them out and press the gospel on their attention: the children especially were objects of his warm interest and tender care. In 1827 twenty estates were visited and provided with services, and the need of a mission station with its own church became pressing. MOSQUITO COAST, CENTRAL, AMERICA. About the year 1847 the Mosquito Coast was much spoken of in public papers in connection with an attempt of the Prussian Government to establish a colony there and to direct the tide of emigration to those parts. The project proved abortive, chiefly on account of the uni versally prevailing belief that the climate was unhealthy for Europeans. As a field for mis sionary labor this region was first commended to the consideration of the Moravian Directing Board by Prince Schonburg Waldenburg, a munificent helper in their missionary work in various climes, whose generous gifts were always characterized by practical wisdom and a very real and intelligent interest. The country in question, comprising a narrow strip of coast, about one degree in breadth and two in length (west longitude 83 31 to 84 40 , north latitude 11 45 to 14 15 ), is bounded on the north by Honduras, on the west and south by Nicaragua. A reconnoitring visit was made in 1847 by the Brethren H. G. Pfeiffer and A. A. Reinke, at that time missionaries in Jamaica. A four days sail from Kingston brought the explorers to St. Juan de Nicaragua, on account of its harbor the most important town on the coast. It is now also called Greytown, after Sir George Grey, formerly governor of Jamaica. Colored Spaniards from Nicaragua and Costa Rica were the inhabitants of the place; the Christian religion was represented by a Roman Catholic Church in course of erection at the expense of the Nicaraguan Government, to which, however, as yet no priest was attached. Truly characteristic it was that the mission aries were forbidden to preach in public, and ordered to restrict their worship to the precincts of their own bedrooms. Greytown is still Nira- raguan, but such restrictions are happily no longer enforced. Between this town and Blew- fields, the capital of the Mosquito territory, early experience was made of the delays which often attend these coasting trips: it took four days to accomplish seventy miles, as the rough state of the sea obliged the travellers frequently to seek safety on shore. On May 2d Blew- fields was reached, where the Brethren, on pres entation of a letter of introduction from Lord Palmerston, received a cordial welcome from Mr. Walker, the British consul-general, who, during the whole visit, did all that lay in his power to aid them in the attainment of their object. The town of Blewfields was found to contain about 600 inhabitants, the majority of whom were whites and colored men, with a good many negroes and a very small number of Indians. Of the whiles about 80 were German immigrants. Most of the residents professed to be Christians, although there was very little pretence of Christian knowledge and still less of Christian life. A catechist of the English Church, recently arrived from Jamaica, read prayers and a sermon on Sunday, and con ducted a school during the week; but these advantages were confined to the white and colored people, and no manner of provision was made for the moral and religious instruc tion of the blacks and Indians. Of the latter a considerable number often visited Blewfields to do homage to their chief or "king," or to sell turtle, tortoise-shell, deer-skins, and other articles of traffic. Under the general term of Moscos or Mosquito Indians, a number of tribes were included, Woolwas, Ramahs, Summoos, and others, differing from one another in out ward features, in dialect, manners and cus toms, but all understanding the Mosco lan guage, yielding willing obedience to the one chief, and inspired with a firm determination to defend their country against all efforts of Nica ragua to annex it. Gross darkness covered the people; but while scarcely a semblance of religious belief was to be found, there existed a great dread of evil spirits, whose influence could only be con trolled by the Sukias, or witch-doctors; these wily impostors therefore held unrivalled sway over the poor deluded natives. Polygamy was commonly practised, and the vice of drunken ness was terribly prevalent. Even a brief ex amination sufficed to show that there was here abundant scope for missionary effort, while the gentle, pliable, impressible nature of the Indians furnished ground for a fair hope of successful evangelization of the tribes who lived scattered along the coast. Before the two missionaries concluded their visit (July 10th), the king and his council of state begged them to commence a mission in the country, at the same time offer ing for their use a small island inhabited by Ramah Indians, and a plot of laud in the town of Blewtields. The General Synod of the Moravian Church, which met at Herrnhut in the summer of 1848, recognizing in a variety of providential circumstances an indication of the Lord s will that they should go forward to occupy fresh fields of heathendom for the Saviour, almost unanimously passed a resolution to send mis sionaries to the Mosquito Coast. Before the end of the year Brother H. G. Pfeiffer, who had spent twenty-two years in the service of the Jamaica Mission, was on his way to this MORAVIAN MISSIONS 143 MORAVIAN MISSIONS ew sphere of labor, accompanied by the young rethren J. E. Lundberg and E. G. Kandler new Brethren as his assistants. LABRADOR. The first attempt to commence a mission among the Eskimos was made in the year 1752. The chief originator of the work was John Christian Erhardt, a sailor, who, by God s blessing on the faithful preaching of Frederick Martin, had come to the knowledge of the Saviour in the year 1741, on a visit to St. Thomas. Having visited Greenland in the Brethren s ship " Irene," under the command of Captain Garrison, and there heard of the Eskimos living on the western shores of Davis Straits, he most persistently urged the Brethren at Herrnhut to send the gospel there. The re quest that missionaries might be allowed a pas sage on board of one of the Company s vessels to the territory of the Hudson s Bay Company, was not acceded to; but a London merchant, Mr. Nisbet, with two other gentlemen, volun teered to fit out a trading vessel for Labrador, in which, after some delay, Erhardt with four companions sailed from London on May 17th, 1752. A suitable spot for a station was selected, to which they gave the name of Nisbet Harbor, and a wooden hut was soon put up. Continu ing his journey up the coast, Erhardt, w r ith the captain and five of the crew, were treacherously murdered by the natives, and the other mission aries had to help to work the ship on her home ward voyage. Deep sympathy with the fate of this brave Christian sailor, and the accounts received from the survivors of the party, stimulated to many prayers on behalf of these savage heathen, and a carpenter, Jens Haven, resolved to take up Erhardt s .work as soon as the Lord would open the way. After spending two years in the Greenland Mission, where he learned the lan guage, while assisting in establishing the station at Lichteufels, he made his way to London in the spring of the year 1764, with the intention of getting to Labrador by working his passage out as ship s carpenter or sailor on board of one of the Hudson s Bay Company s vessels. Eventually he was allowed to sail with the British fleet to St. John, whence he succeeded in procuring a passage in a small coasting- schooner to Labrador, landing in Chateau Bay (north latitude 52) towards the end of August. On hearing the stranger speak in their own lan guage, the Eskimos vociferously bade him welcome, and he trusted himself without any escort in their midst. They hailed him as their countryman, listened to his message with inter est, and begged him to renew the visit. The success of this attempt to open up friendly communication with the Eskiinos induced the Brethren of the Directing Board to continue the effort. Three other Brethren were associated with Haven, one of whom, Drachart, before joining them had been a clergyman in the employ of the Danish Mission in Greenland, where he had displayed singular tact and power iu the treatment of the natives gifts which stood him in admirable stead during his service in Labrador. Drachart was then fifty years old, but full of youthful courage and enthusiasm the very man for the work. A British man-of-war conveyed them from St. John s, Newfoundland, to Pitt s Harbor, where by and by some 300 natives assembled, who were extremely friendly iu their demeanor, and singularly attentive to the words of Haven and Drachart, and open to their quiet Christian influence. In September they returned to London, to prepare for a permanent, occupation of Labrador, by obtaining from the Board of Trade in England ensured possession of a piece of land on the coast. Four years elapsed be fore a decision was reached, as suspicion was entertained in certain influential quarters as to the real intentions of the Brethren. In the mean time Haven and Drachart lived in Eng land, chiefly at the Moravian settlement Ful- neck, iu Yorkshire. Here they had the privilege of bringing the first Eskimo from Labrador to the knowledge of the truth, and seeing him baptized as the first-fruits from that nation. This was a youth of fifteen, named Karpik, who with other natives had been brought to England by Commodore Sir Hugh Palliser, and intrusted to the care of these two Brethren. On the day after his baptism, after having given satisfactory proof of his faith in Jesus, he died of small-pox In 1769 the obstacles were removed, and Haven, Drachart. and eight others went out in the "Jersey Packet," a small sloop of eighty tons, under the command of Captain Mugford, purchased and fitted out by the " Ship s Com pany," which consisted principally of members of the "Brethren s Society for the Furtherance of the Gospel among the Heathen." After touching at several points on the coast, a suit able place for a station was selected on Nunen- goak Bay, which afforded the advantage of a fair harbor. There were about 700 natives here, who flocked round the ship in their kayaks, and were especially delighted to see their " little Jens," as they called him, his small stature, like their own, being a strong recommendation in their eyes; their affectionate familiarity did not, however, interfere with the respect and venera tion entertained for him. On August 16th pos session was taken of a plot of land in the name of George III., and presents were distributed. Two days later the ship was on her way home. Communication between Europe and the mis sion stations in Labrador has been maintained since the work commenced, in the year 1770, by means of a vessel which makes annual voyages each way. During this long period (of 120 years) no fatal accident has been permitted to befall the favored bark, or those whom she was conveying across the boisterous and often ice-bound deep, and along a coast bristling with rocks, and abounding with peculiar perils; nor has the communication between, the missionaries and their brethren in Europe been in a single instance interrupted. To the praise of God, the Society can record with grate ful hearts that his preserving mercies have been graciously vouschsafed in rich measure and with unchanging faithfulness, in answer to many prayers of His children. Since the year 1770 nine vessels have been employed in this mission service the "Amity," the "Good Intent " (1776), the first " Harmony " (1788), the " Resolution" (1802), the "Hector" (1808), the "Jemima" (1809), the second "Har mony " (1819), the third "Harmony " (1831), the fourth or present " Harmony" (1861). The ship now iu use is a bark of about 250 tons register, built at Yarmouth, and has proved a sound, strong vessel and a very good sailer. She has a slightly raised quarterdeck, by which addi tional height is gained for the cabins. The lat ter, though small, are neat and commodious. MORAVIAN MISSIONS 144 MORAVIAN MISSIONS Though furnished with every additional pro tection required in case of contact with the ice, the outline of the ship is elegant. Her usual crew consists of twelve hands, besides the captain. The present commander, Captain Linklater, fills his important post in such a manner as to enjoy in the highest degree the esteem and confidence of his employers, being thus a worthy successor to those whose names are recorded with grateful respect in the history of the Society, as " faith ful, experienced, and energetic seamen, in whom a degree of confidence has been placed, which could only have been inspired by the be lief that they considered themselves the servants of the cause, rather than of the Society; that they acknowledged their entire and continued dependence on that Lord whom winds and waves obey, and were disposed at all times, and especially in seasons of difficulty and peril, to seek His counsel, help, and blessing." ALASKA. 1. Bethel. On the 18th of May, 1885, a party consisting^ of the Rev. William H. Weiuland and wife, Rev. J. H. Killbuck (a Delaware Indian who had been educated in the theological college at Bethlehem, Pa.) and wife, and Mr. Hans Torgerseu, a mechanic and lay assistant, sailed from San Francisco, carry ing with them lumber, sashes, doors, hard ware, furniture, etc., for mission buildings. A spot had been selected on a previous exploratory tour on the Kuskokwim River, one hundred and fifty miles from its mouth, near the native village of Mumtrekhlagamute. On the 20th of June the little company landed on the shores of Alaska, and in the course of the month be gan their mission work at the station, which had been previously selected, and which was named Bethel. The mission met with a sad loss on the 10th of August by the accidental drowning of Mr. Torgersen. The other brethren felt his loss keenly, as their house was only in the course of erection, and there was much to be done before they would be ready for the long and severe Alaska winter. Gradually they became acquainted with the people, and learned some thing of the language. The latest intelligence from this station mentions awakenings and con versions, and a general desire on the part of the surrounding heathen for religious instruction. In 1888 an unmarried Brother was added to the staff in Bethel, and in 1889 an unmarried Sister. 2. Carmel. In 1886 the Moravian Brethren were requested by the Commissioners of Edu cation to commence a station at Nushagak, near Fort Alexander. They were first to estab lish a school, but hoped and expected also to reach the adult Eskimos. The Rev. Frank Wolff, with his wife and two children and Miss M. Huber, arrived there in May, 1886. A school was established, and the missionaries have been much encouraged. The school is appreciated, and there are prospects of the work being en larged and extended. In 1889 an unmarried Brother was added to the force at this station. AUSTRALIA. It was about the year 1834 that for the first time the attention of the Moravian Church was directed to the needs of the abori gines of Australia, especially in the " district of Port Philip," now the prosperous colony of Victoria. Missionary efforts had been under taken by various churches or societies from the days of Samual Marsdeu, of the Church Missionary Society, in 1795. But none had been maintained for more than a few years, and the results were very trifling. It was, therefore, scarcely a matter of surprise that repeated calls addressed to the Church to enter this field of labor failed to move the Directing Board. They had the effect, how ever, of creating and fostering a deep, praver- ful interest in the proposed work among various circles in the German congregations. Associations were formed to keep up constant intercession for the Australian blacks, and to provide a fund for the maintenance of the mis sion, whenever it should be undertaken. A repetition of the call in a letter addressed by the London Association in aid of the Moravian Missions to the General Synod assembled at Herrnhut in 1848, led to the unanimous resolu tion to enter upon this field without delay. In the autumn of 1849 the Brethren Taeger and Spieseke sailed for Australia, and reached Melbourne in February, 1850. Here they received a cordial welcome from all classes, and not least from C. J. La Trobe, Esq., at that time superintendent of Port Philip and soon afterwards first lieutenant-governor of the Colony of Victoria. The aborigines of Australia, called Austral- negroes or Papoos, are said to be a branch of the negro race; socially, morally, physically, they would seem to stand on the lowest stage of humanity. Their clothing at most an opos sum-skin or a bit of grass-matting; their home a hut of branches, affording scarcely any shelter or protection; their food the flesh of kangaroo, opossum, wild dog, fish-grubs, lizards, snakes, rats, and occasionally that of a human foe, with scarcely any pretence of religion or wor ship, they seemed to have no object to live for except to sustain gross animal life and indulge their sensual and cruel instincts. The women, were slaves and beasts of burden; the children, if troublesome, were killed; if not, left to care for themselves as bi st they could. Wherever else the " noble savage " might be found if to be found at all in Australia he certainly did not exist. In April (1850) the missionaries went up the country to Mount Franklin, the station of Mr. Parker, Assistant-Protector of Aborigines, where they sojourned for eight months, perfecting themselves in English, and studying the natives and their language. This place, about eighty miles from Melbourne, afforded good oppor tunities for reconnoitring the district in search of a suitable site for a station, and welcome facilities for intercourse with the blacks, who were induced to attend a small school, main tained at the charge of the government. Eventually, at a distance of some two hun dred miles from Melbourne, a piece of land on the shores of Lake Boga, south of the police- station, Swanhill, on the river Murray, was fixed on, and, after wearisome negotiations with government, and not a few perilous journeys to and fro, occupied by the missionaries in October, 1851. CENTRAL ASIA. At an early date in the his tory of the missions of the Moravian Church interest was manifested in the nations of the old world, and especially in the Mongolian race. Count Zinzendorf looked with a longing eye to the countries of Eastern Asia, and in one of his hymns speaks of the communication of the gospel to the Persians and Mongols as no im probable event. Several attempts were made in this direction, which may be regarded as in- MORAVIAN MISSIONS 145 MORAVIAN MISSIONS troductory to the mission now in progress in the Himalayan Mountains. The memory of these past efforts of the church to convert the Mongol race, with their many details calculated to interest both mind and heart, was revived in the year 1850 by a prolonged visit of the well-known and zealous missionary to China, Dr. Gutzlaff, at Herru- hut. Responding to his urgent representation of the desirableness and the hopeful prospects of a renewed attempt for the accomplishment of this great object, the Directing Board after much serious consideration resolved to take measures for the establishment of a mission to the Mon gols inhabiting the northern provinces of the Chinese Empire, as soon as qualified candidates could be found, and the best mode of com mencing the work ascertained. An appeal for volunteers for this missionary service brought forward several applicants, from whom J. E. Pagell and A. W. Heyde were selected to go forth as pioneers; both of them men of courage and endurance, with a fair education, but with out theological training. On August 1st, 1853, they set out for their field of labor by sailing-vessel to Calcutta. It had been their plan to proceed through Russian territory to Mongolia, but it was frustrated by the refusal of the Russian Government to pro vide the needful passports. Early in April, 1854, the missionaries had reached Kotgur, a station of the Church Mis sionary Society, situated about a week s journey to the northeast of Simla,but separated from that, delightful retreat by two or three lofty moun tain ranges crossed by passes at an elevation of about 11,000 feet. The Rev. Mr. Prochuow gave them a warm welcome, and assisted them by all the means in his power in the work of equipping themselves for their difficult task. Hindustani had to be learnt for conversing with Hindus, and their knowledge of English per fected for negotiating with British officials; the study of the Mongolian language, of which a beginning had been made, was continued; but special effort directed to mastering the Tibetan, which is the language of a large portion of the people inhabiting the provinces adjacent to the Chinese frontier. A Tibetan lama, employed by Mr. Prochnow as interpreter, proved most serviceable as linguistic teacher. In March, 1855, Heyde and Pagell set out on their first great missionary journey, which they hoped would take them right into Mongolia. At Sultanpur, the capital of Kullu, a stay of some weeks had to be made until the passes across the mountains were open. Then the Rotang Pass (13,600 feet) was crossed, and the province of Lahoul entered. Thence they pro ceeded on perilous paths to Leh, the capital of Ladak, and residence of the native potentate, Goolab Singh. To their great surprise not a single Mongol was to be found amongst its 4, 000 inhabitants. Turning eastwards in pursuance of their mission, the missionaries then crossed the Kallas range (18,000 feet), and, after skirting the extensive PangongLake, reached the borders of the Chinese province of Ruduk. Entrance into Chinese territory was at once and peremp torily refused. Separating, in order to more effectually reconnoitre the unknown country, each renewed the attempt to cross the Chinese borders, and actually pushed forward through a few villages. But they were soon stopped, and compelled to return by the determined re fusal of the authorities to allow the people to provide any food for man or beast. By differ ent routes they made their way back to Kotgur, where they arrived in October. The result of the seven mouths journey was disappointing as far as its main object was con cerned. It was not possible to reach the Mon gols from the side of British India, or the provinces of neighboring states standing more or less under British influence or protection. In other respects the results of the tour were very satisfactory. The ground covered by the travellers embraced the provinces of Lahoul, Kunawur, Spitti, Kullu, Rupchu, which, with some extension to the north and Avest, have ever since formed the principal sphere of mis sionary operations. Much information was ob tained respecting the country and its inhabi tants, which proved of very great service when the question came to be discussed where they should settle down to work, pending the open ing of Chinese Tibet to their advance. Ladak seemed to offer a good field, especially Leh and its neighborhood; but the ruler, Goolab Singh, had let them distinctly understand that he would not give his sanction to their permanent settlement under his rule. Eventually, on the advice of Mr. Prochnow, the province of Lahoul was selected, and a suitable site for a station fixed on in the village of Kyelang, situated on the banks of the river Bhaga, about 10,000 feet above the level of the sea. Although scarcely 150 miles distant from both Leh and Simla a little to the west of a line joining these two towns Kyelang is separated from both by such lofty mountain ranges that a journey to either is an undertaking of at least a fortnight. The population in the district is sparse; but as the village lies on the main commercial route between India, Yarkand, Ladak, and other regions to the north, it affords an opportunity for intercourse with representatives of a great variety of nations. BOHEMIA. Bohemia is the birth-place and original home of the Church of the Brethren s Unity (Unitas Fratrum; Bohemian, Jedrota bratrska). The Ancient Church, begun in 1457 by earnest, peace-loving followers of John Huss, had, in spite of severe trials and bitter persecutions, spread over a large part of Bo hemia and Moravia, and into Poland. Within fifty years she had some two hundred congre gations with many thousand members. After a period of one hundred and sixty years of much prosperity and influence, she was destroyed in the cruel and bloodthirsty tri umph of the Roman Catholic power in the great Thirty Years War. Then for one hundred and sixty years the darkness of popery held sway over the fair lands of her home. Gradually some of the restrictions against Protestantism were removed. In 1781 the " Edict of Toleration " was issued, and in 1861 a kind of general religious liberty was intro duced by the Austrian Government. At once, on the door being thus partially opened, the missionary evangelists of the Re newed Church pushed in, and busily traversed the accessible parts of Bohemia and Moravia. They were gladly welcomed by the people at large, and found many traditions of the An cient Unity still alive and held in loving rever ence; many earnest appeals were made to them to come and renew its life and work. Owing to political considerations the work had to be MORAVIAN MISSIONS 146 MORAVIAN MISSIONS carried on with quietness and caution. At length the General Synod of the Church in 1869 took up the claims of Bohemia. Steps were taken for the evangelizing and forming congre gations of the Brethren s Church in Bohemia wherever openings for the same should be pre sented. Pottenstein, a village in the picturesque north east of Bohemia, where four hundred years be fore there had been a congregation of the Uuitas Fratrum, was the first to be occupied, and in 1870 a number of persons hitherto Roman Cath olics, earnestly awakened, applied for admission and were formed into a congregation. In 1872 the second congregation was begun at Dauba. These two places and congregations have continued to be the centres of the ever growing and hopeful, ever-difficult and trying, but ever-devoted labors of the missionaries and their assistants. Prague is now occupied by an agent, and services are held in a building secured for the purpose, with good hopes of progress. At Landskron, Tschenkowitz, Leutomischel, and lleicheuau hopeful work is opening out. At Potteustein a girls orphanage is in a promising condition. UNSUCCESSFUL MISSIONS. Some of the Mora vian Missions proved unsuccessful, and were abandoned from time to time. Lapland. In 1734 and 1735 an attempt was made by Andrew Grassman, Daniel Schneider, and John Nitschmanu to establish a mission among the Swedish Laplanders, but relinquished because they were found to be under the super vision of the Lutheran state church. Shores of the Arctic Ocean. In 1737 and 1738 Andrew Grassman, Daniel Schneider, and Micksh proceeded to Archangel, in order to begin a mission among the Snmoyedes on the shores of the Arctic Ocean. But the mission aries were arrested and thrown into prison, falsely charged with being Swedish spies, and after an imprisonment of five weeks conveyed to St. Petersburg, where they were examined, and, their innocence having been established, sent back to Germany. Algiers. In 1740 Ehrenfried Richter, at one time a wealthy merchant of Stralsund, but subsequently a resident of Herrnhut, felt con strained, although far advanced in years, to undertake a mission among the Christian slaves of Algiers, where he labored with great zeal and some success, until he Avas carried off by the plague, five months after his arrival. Ceylon. In 1740 David ISTitschmann, known as the Syndic, and subsequently a bishop of the church, accompanied by Dr. Eller of Ber lin, inaugurated a mission among the natives of Ceylon, which work, however, just when it began to prosper, was relinquished on account of the persistent opposition of the colonial authorities and the Dutch clergy. Guinea. In 1737 Christian Protten, a con verted mulatto and native of Guinea, together with Henry Ilukuff, undertook a mission on that coast. Ilukuff died, and Protten met with no success. Hence the work was abandoned in 1741. In 1767, however, it was renewed, and continued until 1770, in which period nine mis sionaries were sent out, who all died, so that the enterprise was finally given up. Persia. In 1747 Dr. Frederick William Hocker and Dr. J. Rueffer attempted a mission among the Guebres, or the so-called fire-wor shippers of Persia, which country they pene trated as far as Ispahan. They could, however, etfect nothing, and abandoned the field in 1748. On their way home Rueffer died at Damietta, in Egypt. Egypt. From 1752 to 1783 three attempts were made by Hocker, George Pilder, John Dauke, and John Antes to begin a mission in Abyssinia; but, in each case, they could pene trate no farther than Egypt, where some of them labored among the Copts, especially at Benesse, on the Kile. Owing to a want of success in this work, and political disturbances, the field was abandoned in 1783. East Indies. In this country a mission was carried on for thirty-seven years, from 1759 to 1796, and stations were established at the so- called "Brethren s Garden" near Tranquebar, at Serampore, at Patna, and on the Nicobar Islands. But the work did not prosper, the cost of it was enormous, and the mortality among the missionaries and Moravian settlers very great, nearly forty of them being carried off by disease. Hence this enterprise was finally given up in 1796. The Countries of the Kalmucks. For more than half a century, from 1768 to 1823, repeated attempts were made to begin missions among the Kalmucks, but they all proved unsuccessful. Chronological Table of Moravian Missions : 1732 Mission to St. Thomas, West Indies. ,1733 Mission to Greenland. 1734 Mission to North American Indians. 1734 Unsuccessful attempt in Lapland. 1735 Mission to Surinam. 1736 Mission to South Africa. The work here had to be suspended in 1743, and was not resumed till 1792. 1737 Attempt among the Samoyedes, Arctic Ocean, lasting till 1741. 1738 Mission to the Arawack Indians, Surinam. Abandoned in 1816. 1740 Attempt in Ceylon, which proved un successful. 1740 Unsuccessful attempt in Algiers. 1742 Unsuccessful attempt in China. 1747 Unsuccessful attempt in Persia. 1752 Between this date and 1783 three attempts were made in Abyssinia. 1752 Failure of attempt to commence a mission in Labrador. 1754 Mission in Jamaica begun (West Indies). 1756 Mission in Antigua begun (West Indies). 1759 Mission in the East Indies (Nicobar Islands, Tranquebar, and Serampore). Abandoned in 1796. 1765 Mission in Barbadoes begun (West Indies). 1768 Mission among the Kalmucks, repeated attempts up to Ib23. 1771 Mission in Labrador begun. 1775 Mission in St. Kitts begun (West Indies). 1782 Unsuccessful attempt in the Caucasus. 1790 Unsuccessful attempt in Tobago (West Indies). 1792 Mission in South Africa renewed. 1818 Kafir Mission begun, South Africa. 1822 Work among lepers at Hemelen Aarde, South Africa. 1827 Tobago (West Indies) permanently occu pied after three attempts. 1828 Shiloh, the first station in Kaffraria proper, South Africa, founded. MORAVIAN MISSIONS 147 MORRISON, ROBERT 1835 Unsuccessful attempt in Demerara, South America. 1838 Training school at Gnadendal, South Africa, commenced. 1842 Training school at Fairfleld (Jamaica) begun. 1846 Leper hospital transferred to Robben Island, South Africa. 1847 Training Institution at Cedar Hall, Antigua, begun. 1849 Mosquito Coast Mission begun (Central America). 1849 Australian Mission begun on Lake Boga. 1851 Training school at Beekhuizeu, Surinam. 1853 Central Asian Mission begun. 1856 Suspension of work in Australia. 1859 Australia reoccupied. 1867 Leper Mission at Jerusalem commenced. 1869 Bohemian Mission begun. 1878 Demerara reoccupied (South America). 1885 Mission to the Alaska Eskimos com menced. Mordwin Version. The Mordwin be longs to the Finn branch of the Ural-Altaic family of languages, and is used by a tribe on the banks of the Oka and Volga, in the govern ments of Nijni-Novgorod and Kazan, Russia, supposed to number about 400,000. The Rus sian Bible Society published at St. Petersburg a New Testament under the care of the Arch bishop of Kazan, in 1820. It has never been reprinted, though the Mordwins profess Chris tianity. The Gospel of Matthew was printed in 1865 for Prince L. L. Bonaparte. (Specimen verse, John 3 : 16.) HCIIIH BeiKirae Hast wacuiopOHb MSKC-B MUKcuse uibpanao conse? iioSbi spbBa Ke jaHro.301130 auojb ioMa, HO yjeee^b Moresby, or Port Moresby, a station of the London Missionary Society, on the southern coast of New Guinea, Melanesia, un der English authority. It was founded in 1873, and has a college in which natives from Tahiti, Rarotooga, Samoa, etc., are educated, and from which 17 stations are provided with teachers. There are 2 missionaries, 14 native ordained preachers, 314 church-members, 927 scholars. Moriali, a mission station of the Moravians on the island of Tobago, West Indies. It was be gun in 1842, and the work has been blessed from the very beginning. Its situation is very pic turesque, standing as it does on an eminence sur rounded by a labyrinth of sharp ridges and deep ravines, over which grow the luxuriant tropical vegetation. It is ten miles from Montgomery. Moriaro, town in Chota Nagpur, Bengal, India. Mission station of the Gossner Mission ary Society; an out-station of Muzaffarpur. Morija, a town of Cape Colony, South Africa, 160 miles east of Caledon. Population about 4,000. Mission station of the Paris Evan gelical Society (1833); 5 missionaries. Is, since 1883, the chief seat of the missions, and has a normal school, with a theological class, and 853 church-members. Morioka, a town in Japan, north part of Nippon, southeast of Honjo. Station of A. B. M. U. ; 1 missionary and wife, 4 out-stations, 43 church-members, 70 pupils. Methodist Epis copal Church (North); 1 native pastor, 36 church-members, 2 Sunday-schools, 60 scholars. Morocco, a country of Africa on the At lantic and Mediterranean. Area about 260,000 square miles. Population, 5,000,000, chiefly of the Berber race, though there are large num bers of Arabs. Religion Mohammedan. Mis sion work is carried on by the North Africa Mission, with stations at Tangier, Tetuan, and Sifroo. (See Africa and North Africa Mission.) Morrison, John Hunter, b. Wallkill Township, New York, U. S. A., June 29th, 1806; fitted for college at Bloomfield Academy with Dr. Armstrong; graduated at Princeton College 1834, and Theological Seminary 1837; or dained as an evangelist by the Presbytery of New York the same year; sailed as a missionary of the Presbyterian Board for North India and the Punjab 1838. He was stationed at Allahabad, Agra, and other places. He was characterized by great earnestness and boldness in the presen tation of truth. On account of his fearlessness he was in mission circles styled " the lion of the Punjab." Yet no one was more affable than he, more genial in personal intercourse. Dr. Morrison made two brief visits to the United States, during one of which he was Moderator of the General Assembly at Peoria, Illinois. It was he who, after the Sepoy mutiny in 1857, proposed to the Lodiana Mission to call upon all Christians to observe an annual week of prayer for the conversion of the world. He died of cholera at Dehra Doon September 16th, 1881, aged 76, and in the 44th year of mission work. His dying words were, "It is perfect peace. I know whom I have believed." Dr. Morrison left a wife and several children, of whom a son and daughter are engaged in the work of the Lodiana Mission. Morrison, Robert, b. Morpeth, Nor thumberland, England, January 15th, 1782, of humble Scotch parentage, his father being a maker of lasts and boot-trees. After receiving an elementary education he was apprenticed at an early age t,o his father. So eager was he to acquire knowledge, that he not only devoted all his leisure to close study, but had his book open before him while he worked, and removed his bed to his workshop, that he might study late into the night. At the age of fifteen he joined the Scotch Church. As early as 1801 he began the study of Latin, Hebrew, and theology with the minister of Newcastle, and after fourteen months study entered the Independent Theo logical Academy at Hoxton, to prepare for the ministry. Soon after his admission he decided to become a missionary to the heathen. In May, 1804, he offered himself to the London Missionary Society, was accepted, and ap pointed its first missionary to China. Enter ing the Mission College at Gosport, he spent two years not only in special preparatory stud ies, but also in acquiring Chinese under a native teacher. He devoted also some hours daily to copying from a Chinese manuscript in the British Museum. He was ordained, and sailed for China January 31st, 1807, but the Chinese being hostile to the English on ac count of the opium difficulties, he was obliged MORRISON, ROBERT 148 MORTLOCK ISLANDS VERSION to go via New York instead of going direct from London. He received from Mr. Madison, Secretary of State, a letter of introduction to our consul at Canton, which was of great ad vantage to him. Reaching Cautou September 7th, he secured lodgings in the basement story of an American factory used as a wareroom, but soon removed to a more comfortable and convenient French factory. At first he adopted the Chinese dress, diet, and habits, but soon resumed his usual mode of life. An edict being issued about this time by the Chinese Govern ment prohibiting the printing of religious books and the preaching of the gospel, Mr. Morrison set himself at once to study the lan guage and translate the Bible. His health having suffered from incessant study and too rigid economy, he went, June 1st, 1808, to Macao, a Portuguese colony below Canton, where he had to remain in seclusion because of the jealousy of the Roman Catholic priests. His health being restored, he returned to Can ton. But difficulties having arisen between the Chinese Government and the British Govern ment, he went again to Macao. He resided here a year with an English family named Martin, and in 1809 married the eldest daugh ter. On the same day he was offered the posi tion of translator to the East India Company s factory at Canton. As it relieved him of pe cuniary anxiety, secured for him a permanent residence in China, ready access to some of the people, and time for the translation of the Scriptures and preparation of his dictionary, he accepted the appointment. This office he held to the day of his death twenty-five years. To the end he had the confidence of the E. I. C., and they advanced large sums at different times for the publication of his various works. Though much occupied with office-work, he found time for Bible translation and the prepa ration of religious books. In 1810 a revised and amended version of the Acts of the Apos tles, based on his copy of the manuscript in the British Museum, was printed the first portion of the Scriptures in Chinese printed by any Protestant missionary. In 1812 the Gospel of Luke was printed. Early in 1814 the whole of the New Testament was ready, and the E. I. C. furnished a press and materials, also a printer to superintend its printing. In this year he baptized his first Chinese convert, Tsai-A-Ko, the first Chinese convert to Protestant Christi anity, who continued steadfast in his faith till his death in 1818. In 1815 a Chinese gram mar of 300 quarto pages, prepared in 1805, was printed at the Serampore press. In 1815 Mrs. Morrison went to England for her health, re maining five years, and died in 1822, two years after her return to China. In 1816 Mr. Morri son acted as interpreter to Lord Amherst. In 1817 he published " A View of China for Philo logical Purposes." In this year the University of Glasgow conferred upon him the degree of doctor of divinity. In 1818 the translation of the entire Bible, in part with the aid of Dr. Milne, was completed, and printed in 1821. This version is said to be too literal, and not idiomatic. But it was the first attempt, and the difficulties were enormous. Dr. Morrison says he studied "Oddity, perspicuity, and simplic ity," " common words lii-ing preferred to clas sical." He was convinced of the necessity of a thorough revision, and hoped to be able to re vise the work. From 1810 to 1818 the British and Foreign Bible Society appropriated 6,000 at several different times towards the printing and publication of the Chinese Bible. The Old Testament formed 21 volumes 12mo. In 1818 the Anglo-Chinese College at Malacca (re moved in 1844 to Hong Kongj was founded for "the reciprocal cultivation of Chinese and European literature." Dr. Morrison gave 1,000 for the buildings, and 100 annually for its support. With Dr. Milne he established this year a monthly magazine in Malacca. His most laborious literary work was the Chi nese dictionary, published in 1821 by the East India Company at an expense of 15,000. In 1824, for the purpose of recruiting his health and awakening an interest in the mission, he visited England, where he spent two years. Previous to his departure for home he ordained to the ministry Leang-Afa, having had eight years experience of his fitness for the work. He was elected while at home a Fellow of the Royal Society. Everywhere he was received with distinction by civil and religious bodies. He had an audience with George IV., to whom he presented a copy of the Sacred Scriptures in Chinese, and a map of Pekin. In 1826 he married Miss Armstrong of Liverpool, em barked for China, and reached Macao the Sep tember following. Though not vigorous, he continued his public labors for nine years more. He devoted himself more than ever to the mis sionary work, preaching, translating, and dis tributing printed works among the Chinese. He conducted religious services on the Sabbath, both in English and Chinese. He baptized Choo-Tsing, a Chinese teacher once employed at the Malacca College. In 1832 he writes: "I have been 25 years in China, and am now beginning to see the work prosper. By the press we have been able to scatter knowledge far and wide." He was cheered by the arrival in 1830 of Messrs. Abeel and Bridgman from America. He accompanied Lord Napier as in terpreter to Canton, and died there August 1st, 1834. His remains were taken to Macao, where they still rest, the site being marked by an appropriate inscription. "He endeav ored," says his biographer, "in the employ ment of such expedients as he could command, to relieve the wants, to mitigate the sufferings, and heal the diseases of the poor Chinese around him. In order to secure to the natives the means of a liberal and religious education, as well as to furnish facilities to foreigners for prosecuting the study of the Chinese language, he projected the establishment of the Anglo- Chinese College." Besides the works mentioned, he published "Horse Sinicse," being translations from the popular literature of the Chinese, and " Chinese Miscellany." Mortlook I MlaitdK.it group in Micronesia, 300 miles west-southwest of Ponape. Mission station of A. B. C. F. 31., with Ruk; 1 mis sionary, 2 ladies, 1 lay helper, 13 churches, 3 native pastors. A geography has recently been translated by Mr. and Mrs. Logan, and is now in use; and Genesis, Exodus, and " Story of the Gospels," translated by Mr. Logan, are now in the press. A population greater than ;it any other point in Micronesia awaits the ef forts of the missionaries. >loi-Mo< k Island* Version. The lan guage used in Mortlock Islands belongs to the MORTLOCK ISLANDS VERSION 149 MOULMEIN Microuesian languages. In 1880 the American Bible Society published at Honolulu the Gospel of Mark, translated by the Rev. R. W. Logan. (Specimen verse. John 3 : 16.) Pue aft Kot a tone fanufan mi rapur, ie mf a nanai na an Alaman, pue monison mi luku Fra te pait mual la, pue ra pue uerai rnauau samur. Mosetla, a town in South Transvaal, East South Africa. Mission station of the Her- mannsburg Missionary Society, with 435 mem bers. Mosquito Coast, a territory on the Carib bean coast, Central America, extending from latitude 10 30 to 13 N, with a width of about 40 miles, was for a long time an independent reserve of native Indians, under the protection of Great Britain, 1655-1850. By the Clayton- Bulwer treaty of 1850, England resigned all claims to the Mosquito Coast, and by the treaty of Managua, 1860, the territory was ceded to Nicaragua (q.v.), which country exercises a supervision over the native administration. A chief elected by the natives is assisted by an administrative council. Mission field of the Moravian Brethren, with stations at Blewflelds, Magdala, Raman, Bethany, etc. Mosquito Version (Moskito). The Mos quito belongs to the South American languages, and is spoken by the Mosquito Indians, a people dwelling along the coast from Blewfields north ward to Cape Gracias a Dios, and thence to Truxillo. The Rev. Alexander Henderson of Belize, a Baptist missionary, resolved the lan guage to writing and grammatical principles. Parts of the Bible were published at Stuttgart in 1864 by the Moravian Missionary Society of Herrnhut, the translation having been made by Mr. Griiuwald. A translation of the four Gos pels and the Acts of the Apostles, made by the Rev. W. Sieberge of the Moravian Mission, is now being carried through the press by the translator, for the British and Foreign Bible Society. Mossel Bay, a town in Cape Colony, South Africa, on Mossel Bay, 25 miles west-southwest of Georgetown. Mission station of the S. P. G., with 2 missionaries, 365 church-members. Berlin Evangelical Society (1879); 1 missionary, 4 native helpers, 208 members, 77 communi cants. Mosul, a city of Mesopotamia, on the wes tern bank of the Tigris, 160 miles southeast of Manlin. Just across the river are the ruins of Nineveh. The city covers a great extent of ground, but is poorly built, and large sections are almost uninhabited. Population about 50.000, Arabs, Jacobite and Chaldean Chris tians, Jews, Turks, Koords, etc. The summers are very hot, and those who remain in the city are compelled to live in the cellars. The result is that it is very unhealthy, except as great care is taken. Mission station of the A. B. C. F. M., at first belonging to the Assyria and now to the Eastern Turkey Mission. It was the point of departure for Dr. Asahel Grant in his journeys among the mountain Nestoriaus. So many of the missionaries died from the effect of the climate that it was given up as a station, and the force was transferred to Mardin. Of late years, however, as people have learned bet ter to guard against the evil effects of the cli mate, it is being occupied again as a permanent station. The Protestant church is a slroug church, and increasing in numbers and influ ence. The Presbyterian Board (North), U. S. A., have taken Mosul also as their headquarters for their w r ork among the Nestorians in the valleys of Koordistan. Near Mosul is the chief shrine of the Yezi- dees (q.v.). Mota, one of the Banks Islands, the north ernmost group of the New Hebrides, Melanesia, has 700 inhabitants, all Protestants. It was the first island of the New Hebrides which was visited by Christian missionaries, in 1857, from Melbourne. Infanticide and polygamy have entirely disappeared in Mota, and in 1884 the natives built a church of stone themselves, though none of them had ever seen a stone building before. They have sent out 12 teach ers to the other islands. Mota Version. The Mota belongs to the Melanesian languages, and is used in Banks Islands. A translation of the New Testament into the Mota was published in 1884 by the So ciety for Promoting Christian Knowledge. Motu or Port Moresby or Guinea Version. The Motu belongs to the Melanesiau languages, and is spoken in New Guinea. The first connected portion of Scripture that was printed was the Gospel of Mark, translated by the Rev. W. G. Lawes. It was printed at Sydney, New South Wales, under the superintendence of the Rev. J. T. Sunderland, and at the expense of the Sydney Auxiliary. In 1884 the four Gospels were also printed in Sydney, under Mr. Lawes personal supervision. Motupatti, in the Trichinopoli district, Madras, India, on or near the north bank of the Coleroon River, between Trichinopoli and Pu- ducottai. Mission station of the Evangelical Lutheran Society of Leipsic (1863); 1 native preacher, 282 communicants, 81 scholars. Moukdeii, the capital of Shing-King, Manchuria, (called Shing-Yangby the Chinese), is situated on the river Shin, a tributary of the Liaou. It has a wall around it, pierced by twelve gates, and is a city of some grandeur. Broad streets, well laid out, and numerous shops for native and foreign goods, add to its commercial importance. It is distant 120 miles from the treaty port of Newchwang. The popu lation is estimated at 200,000, and Koreans, Tartars, Manchus, as well as a large number of Chinese, give variety to the streets. Several Korean scholars helped Mr. Ross in the transla tion of the New Testament, which was made here. Mission station of the United Presby terian Church of Scotland (1876); 3 missionaries and wives, 15 native helpers, 4 out-stations, 3 churches, 500 members, 257 communicants, 4 schools, 57 scholars. Moulniein (Maulmain), a city of Burmah, at the mouth of the Salwiu River. Population, 53,107, chiefly Buddhists, Hindus, and Mos lems. Mission station of the American Baptist Missionary Union. It has been and is one of the most important stations of that Society. The work is carried on in three departments Bur- man, Karen, and Telugu and Tamil. There are 3 missionaries and wives, 9 female missionaries, MOULMEIN 150 MULLENS, JOSEPH 1 physician, 15 out-stations, 17 churches (15 self- supporting), 10 ordained, 2:3 unonlained preach ers, 1,757 church-members, 1,070 scholars (see article American Baptist Missionary Union). S. P. G. ; 1 missionary, 54 communicants, 230 scholars. Mount Olive, town in Monrovia, Liberia, West Coast of Africa, on or near the Junk River, north of Fish Town. Mission circuit of Methodist Episcopal Church (North); 2 mis sionaries, 8 native helpers, 80 church-members. Mount Scott, town in Maryland, Liberia, West Coast of Africa, near Cape Pal mas. Mis sion circuit of Methodist Episcopal Church (North); 59 native helpers, 3 out-stations, 339 chu rch- members. Mount Tabor, a town in Barbadoes, West Indies, 10 miles from Bridgetown, on an ele vated plateau 900 feet high, thus commanding an extensive and beautiful view over the sur rounding country. Mission station of the Mo ravians (1825); 1 native missionary and wife. The site for this station was granted by the pious proprietor, Edmund Haynes, Esq., who also gave liberally towards erecting the mission buildings. Mozambique. 1. A part of the east coast of Africa, between Cape Delgado and Delagoa Bay, nominally subject to Portugal. It contains 80,000 square miles, with a population of 600,- 000. It is administered by a governor-general and 9 district governors. Along the coasts are large tracts of fertile lands; but between Delagoa Bay and Cape Corrieutes, and from Mozambique to Cape Delgado, the shores are steep and lofty. Ornamental woods, ivory, gold, and copper are the principal products. The climate is good in the highlands, but the coast is full of fever and malaria. From No vember to March is the rainy season, and the heat of summer is intense. The Arab traders visited the coast long before the first visit of the Portuguese in 1498, and carried on a brisk slave- trade, which was not entirely suppressed, even after Portuguese power was enforced, until 1857 and after. 2. The capital, on a small coral island in latitude 15 : 2 south, was the original fortress of the Portuguese. It has three strong forts. The population consists largely of slaves and Arabs, with a few Christians and Hindustanis. Since the abolition of the slave-trade its export trade, principally with India, is of little importance. Education and religion are under the control of the Roman Catholics, and are at a very low ebb. Mpliome, a town in North Transvaal, Af rica, south of Limpopo River. Mission station Berlin Evangelical Lutheran Society (1878); 2 missionaries, 20 native helpers, 12 out-stations, 604 church-members, 205 scholars. Mpoiigwe or Poii^ua Version. The Mpongwe belongs to the Bantu family of Afri can languages, and is vernacular in the region of the Gaboon River. The Gospel of Matthew, as translated by the Rev. W. Walker, was printed by the American Bible Society at Ga boon in 1850. The Gospel of John translated by Rev. A. Bushnell, and revised by N. J. L. Wilson, was printed in New York. Proverbs, Genesis, Exodus, and the Acts, translated by Mr. Walker, were printed in New York under the translator s supervision. Paul s Epistles ap peared at New York in 1867. A third edition of the Gospels the Kpistlesof Paul, Ecclesiastes, Song of Songs, the Minor Prophets, and Isaiah i-xxix., appeared in 1879 from the press of the American Bible Society, which also published the entire Bible in two volumes. (Specimen verse. John 3 : 16.) Kande AnyambiS arandi ntye viola nli nta- ndinli me" avenliS Orjwanli ye" wikika, inle" om edu o bekelie avere, ndo e be doanla nl effie nla zakanlakft. Mpwapwa, town in Eastern Central Af rica, inland west of Zanzibar, south of Mam- boia, the starting-point of Stanley on his first expedition. Mission station C. M. S.; 2 mis sionaries, 1 missionary s wife, 1 out-station, 1 school, 51 scholars. A printing establishment is issuing the first books in Kigogo. Mudalur (Moodaloor), town in India, in the Tuticorin district, Madras. Mission station of the S. P. G (1835); 1 missionary, 22 native helpers, 2.745 church-members. Mudeii, a town in North Natal, South Af rica, northeast of Emakabeleui, and northwest of Hermanusburg. Mission station of the Her- manusburg Missionary Society. Miilileiil>erj?,town in Liberia, West Africa, on the St. Paul River, 20 miles northeast of Monrovia. Climate tropical. Religions, fetich- ism, devil-worship. Natives very low. de graded. Mission station Evangelical Lutheran General Synod (1860); 2 missionaries and wives, 6 other missionaries, 7 native workers, 2 churches, 175 members, 70 communicants, 2 schools, 100 scholars. Miikimvika, town in West Africa, south west of Underbill, at the mouth of the Congo. Mission station of the Baptist General Associa tion of the Western States and Territories (U. S. A.), worked under the general direction of the American Baptist Missionary Union; 2 mis sionaries and a flourishing Sunday-school. >lulki. town in South Kauara, Madras, British India, on an inlet of the sea, 19 miles north of Mangalore. Mission station Basle Mis sionary Society; 2 missionaries and wives, 28 native helpers, 329 church-members, 7 schools, 460 scholars. Mullens, Joseph, b. London, England, 1820; entered Coward College 1837; graduated 1841 at the London University; ordained 1843, and embarked the same year for Calcutta as a missionary of the London Missionary Society. In 1858 he visited England, and returning to India remained till 1865, when, after visiting the missions in India and Ceylon, he sailed for England to be assistant secretary with Dr. Tid- man. On Dr. Tidmau s death he became sole foreign secretary. In 1870 he visited the United States as delegate of the London So ciety to the American Board. In 1873 and 1874 he visited Madagascar in the interest of the missionary work. Mr. Arthington of Leeds having made a liberal donation in 1875 for a new mission on Lake Tanganyika in Central Africa, Dr. Mullens accompanied several mis sionaries to assist in the organization of the mission. Starting from Zanzibar for the in terior, he reached Mwapwa, where from ex- MULLENS, JOSEPH 151 MUSIC AND MISSIONS posure and fatigue he died of peritonitis July 10th. There his remains were buried. He was a man of great earnestness, and an eloquent speaker. The degree of doctor of divinity was conferred upon him iu 1851 by Williams Col lege, Mass., and in 1868 by the University of Edinburgh. He published " Twelve Months in Madagascar," "A Brief Review of Ten Years Missionary Labor in India between 1852 and 1863," " London and Calcutta compared in their Heathenism," " Privileges and Prospects." Tliillan. 1. City in Punjab, India, 193 miles southwest of Lahore, with which it is con nected by railway. One of the oldest cities of In dia, having some very interesting ruins, also many modern buildings of note. A very impor tant commercial centre. Population, city and .suburbs. 57,471, Moslems, Hindus, Sikhs, Jains, etc. Mission station C. M. S. (1856); 1 mission ary and wife, 1 native pastor, 24 communicants, 2 schools, 450 scholars, (with Bahawalpur.) 2. (Mooltau), town in Mussoorie district. Ben gal, India. Mission station Methodist Epis copal Church (North); 1 missionary, 20 church- members. Muiidakayain, a town in Travancore, Madras, India. Mission district of the C. M. S. ; 4 Pukka churches, 19 preaching places, 497 communicants. Munger, Sciidol B., b. Fair Haven, Ver mont, U. S. A., October 5th, 1802; graduated at Middlebury College 1828, and Andover Theological Seminary 1833; was for a time agent of the A. B. C. F. M. iu Vermont; ordained 1834; sailed May 21st the same year as a mission ary of the same Society for Bombay. He was first stationed at Bombay, but in 1837 removed to Jalna. In 1842 he returned to the United States for his wife s health; re-embarked Jan uary 3d, 1846. Mrs. Munger died on the pas sage, and was buried in the Indian Ocean. Mr. Munger was then stationed for a time at Ah- maduagar, then for some years at Bhingar, and in 1855 removed to Satara, where he re mained till 1866, when the wants of Bombay required his return to that, his first field in In dia. He made before this two other visits to the United States, in 1853 and 1860. Mr. Munger was an able preacher, and con tinued to preach to the last. He held meetings but a few weeks previous to his illness at his own house Sabbath evenings for a few families that found it difficult to attend upon regular services. A few days before his death, when his strength allowed him to speak but one or two minutes, he was at the preaching place in. front of the American mission house. The meeting of the mission, July 21st, was held at Bombay to secure the benefit of his counsels and prayers, and he was to have preached the sermon; but on the first day of the session he was partly paralyzed and not able to speak, and did not speak afterwards except once, when he was heard to say, "None but Christ." He died July 23d, 1868, and native Christians bore his body to the Scotch Cemetery at Bombay. A biographical notice in "Bombay Guardian" soon after his death, says: ",WhiIe Mr. Munger was in Jalna and Ahmadnagar he spent much time in itineracies, traversing on horseback the whole region of country from Sholapoor to Nagpoor, and preaching in every village on the route. He delighted in the work of an evan- fuiist. He had an admirable command of the larathi language, great facility, earnestness, and power in preaching, and a powerful voice. Men heard him gladly." In preaching to Europeans, an officer to whom the message had been blessed, desired, as a thank-offering to the Lord, to place in the hands of the Board a large sum of money for establishing a new mis sion at Nagooor. The .Board then not being able to avail itself of the offer, it was subse quently made to the Committee of the Free Church of Scotland s Mission, and they estab lished the Nagpoor Mission. Mr. Munger had an extensive acquaintance with Marathi litera ture. He published several valuable books and tracts in the vernacular, and left others in manuscript. Muiigeli, town in Chattisgarh, Central Provinces, India, on the banks of the Shirouath River, 200 miles northeast of Nagpur. Cli mate hot, dry. Religion, Hindu; Kabir, Perathi, Satwami sects. Languages, Hindu, Chatdsgarhi. Natives poor, miserable, dwelling in huts of mud and grass. Mission station Foreign Chris tian Missionary Society (1888), worked from Bisrampui ; 2 missionaries and wives, 1 native preacher, 1 church, 6 members, 1 school, 15 scholars. Muiikcu-liaiig, town in South China, province of Kwangtung, near Swatow. Mis sion station American Baptist Missionary Union; 1 missionary and wife, 1 other lady, 2 ordained, 2 unordained preachers, 40 church- members. M nelson, Samuel, b. New Sharon, Maine, U. S. A. , March 23d, 1804 ; graduated at Bowdoin. College 1829, Andover Theological Seminary 1832; ordained October 10th; sailed June 10th, 1833, as a missionary of the A. B. C. F. M. with Rev. Henry Lyman, under instructions to explore the Indian Archipelago, especially Java, Sumatra, Borneo, Celebes, the Moluccas, and the neighboring islands, and reached Batavia September 30th. In April, 1834, they embarked for Pedang, on the island of Sumatra, and thence sailed for the Battas group of 122 islands. War raging in the interior, they were attacked by the Battas, and both fell, Mr. Lyman being shot, and Mr. Munson pierced with a spear. For an. account of their expedition and death, see the article on Mr. Lymau. Murray Island, an island in the Gulf of Papua, south of New Guinea, east of York Island. Mission station of the London Missionary Society; 3 missionaries, 2 mission aries wives, 18 native pastors, 256 church-mem bers, 1,148 catechumens, and a seminary with 93 scholars. It is the chief seat of the mission. in the western districts. Murray Island Version. The Murray Island belongs to the Melanesian languages, and is used in Torres Straits, New Guinea. A translation of the Gospels of Mark and John, translated by the Revs. McFarlane and H. Scott, was published in 1865 by the Sydney Auxiliary, under the care of the Rev. J. P. Sunderland. Mu*ie and Missions. Missions touch music at two points: 1. The missionary as an intelligent man studies the poetry and songs of the people among whom he labors. Those in vestigations are carried on during the earlier MUSIC AND MISSIONS 152 MUSIC AND MISSIONS period of a mission, and contrary to what some might expect, among savage races, as well as in more civilized communities. 2. After a mis sion has become successful the newly formed churches must be helped in their worship, especially in the department of Praise, and this we shall see sometimes demands a very deep and thorough knowledge of the foundation principles of music. DAKOTA Mr sic. Rev. A. L. Riggs ("Gospel among the Dakotas," pp. 450-484) gives a very interesting resume of Dakota music, with speci mens of songs of love and war, songs of sacred mysteries, and social songs. They are ex tremely simple, and abound with the repetitions so natural to untutored minds. A widow s lament expresses the deepest heartweariness and despair. Their music is also very simple. It consists of melody alone, with rude accompaniment, mainly for marking time. The men sing, while the women sound one single falsetto note ai, ai, ai, keeping time with drums. They do not appreciate harmony. The minor key is their favorite, though the major key occurs in their war songs Their instruments are the drum, rattle, and pipe. The drum is more than a foot in diameter, and from three to ten inches deep. The rattle is made of segments of deer hoops tied to a tapering rod of wood. The conjuror xises a gourd shell with a few pebbles inside. The usual pipe is a sumac flageolet, nineteen inches long, with a diameter of five eighths of an inch. A peculiar partition forms the whistle. Six notes are burnt on the upper side, and a brass thimble forms the mouth piece. The pitch is A Prime, changed to G Prime by a seventh hole. Sometimes the pipe is made of the long wing or thigh bone of a crane or swan. Dakota music is rude, but its power is measured by the adaptation of its wild melody to savage life in the wilderness, where in the misty moonlight the night air bears the plaintive sounds, with the hollow bass of the drum-beat, along the waste, full of possible war- whoops, and where each bush may hide an enemy. CHINESE Music. Dr. S. Wells Williams ("The Middle Kingdom," new edition, vol. ii. 94-104) gives a gniphic description of Chinese music and musical instruments. However small their attainments in both theory and practice, no nation gives to music a higher place. Confucius taught that it was essential to good government, harmonizing the different ranks in society, and causing them all to move on in unison. The Chinese have sought to develop instrumental rather than vocal music. The names of the notes, ascending regularly from the first line of the staff to the third space above it, are as follows: first line, ho; first space, sz ; then i, chang, die, kung,fan, liu, wu; first space above, i; then chang, che, kung, fan, the last being on the third space above. The real tone cannot be represented by our staff. The second octave is denoted by affixing the sign jin, a man, to the simple notes. No chromatic scale exists at least no instrument is made to express flat and sharp notes. There are two kinds of music in China the northern and the southern. The octave in the former seems to have had only six notes, while the eight-tone scale prevails in more cultivated circles. Music is written for only a few in struments, and the notation good for one is useless for another, because marks meaning to push, fillip, hook, etc., are added to denote the mode of playing; indeed, the combinations are so complicated that the Chinese usually play by ear. All music is in common time; no triple measures are used. Of harmony and counterpoint they know nothing. Marks to regulate the expression are unknown, nor are tunes set to any key. No description can do justice to their vocal music, and few can imitate it. Some notes seem to issue from the larynx and nose; tongue, teeth, and lips having little to do with them. Singing is usually in a falsetto key, some where between a squeal and a scream, and yet it is plaintive and soft, and not without a certain sweetness. Chinese musical literature is voluminous. A work on beating the drum dates from A.D. 860, and contains a list of 129 symphonies. Among 12 instruments described in the chrestomathy are 17 drums of various sizes, then gongs, cymbals, tambourines, musical vases in considerable variety. Stringed instruments are not so nu merous. They have nothing that resembles the lyre. The kin or scholar s lute is deemed the finest. "Easy Lessons * for this lute is a work in two volumes, explains 109 terms, and has 29 pictures of the position of the hand in playing. The instrument itself is ancient, and is named kin, "to prohibit," because it restrains evil pas sions. It is a board, four feet long and eighteen inches wide, convex above and flat below, where two holes open into hollows. Seven strings of silk pass over a bridge through the board at the wide end, and are fastened by nuts beneath. They are fastened to two pegs at the smaller end. The sounding-board is divided by thirteen studs, so placed that the strings are divided into halves, thirds, quarters, fifths, sixths, and eighths, but no sevenths. The seven strings enclose the compass of a ninth, or two fifths, the middle one being treated like A on the violin, and the outer ones tuned one fifth from that. The in terval is treated like our octave in the violin, for the compass of the kin is made up of fifths. Each of the outer strings is tuned a fourth from the alternate string within the system, so that there is a major tone, and interval tone less than a minor third, and a major tone in the fifth. The Chinese leave the interval entire and skip the half-tone, while we divide it into two un equal parts; so the mood of the music of the kin is different from our instruments, and for that reason none of them can do justice to Chinese airs. There are other instruments like the kin, one with 30 and another with 13 strings. Some resemble the guitar, lute, and spinet, with strings of silk or wire, but never of catgut. The pipa, a balloon-shaped guitar, has four strings, is three feet long, with twelve frets to guide the player. The strings are tuned to the intervals of a fourth, a major tone, and a fourth, so that the outer strings are octaves to each other. The nan Jiien or three-stringed guitar resembles a rebeck in shape, but the head and neck is three feet in length. The strings are tuned as fourths to each other, and their sound is low and dull. The yueh kin, or full-moon guitar, has four strings in pairs that are tmisons with each other, with an interval of a fifth be tween the pairs. It is struck briskly, and used for lively tunes. The two-stringed fiddle is merely a bamboo split stuck into a bamboo cylinder, with two MUSIC AND MISSIONS 153 MUSIC AND MISSIONS strings fastened on pegs at one end of the stick and passing over a bridge on the cylinder to the other end. They are tuned at intervals of a fifth. As the bow passes between the two strings, much care is needed in playing not to scrape the wrong string. The harsh grating of this wretched machine is very popular among the natives. The ti kin ( crowing lute) has a cocoa-nut shell for its body, and is even more dissonant than the last. The yang kin is an embryo piano, consisting of brass wires of dif ferent lengths, tuned at proper intervals, and fastened on a sounding-board. The sounds are very attenuated. The sang, in like manner, is an embryo organ, a cone-shaped box, with a mouthpiece to blow in, and thirteen reeds of different lengths, inserted in the top, the valves of some opening upwards and others downwards. -They are provided with holes also that may be opened or closed by the player. It is very ancient. Some think it the organ invented by Jubal (Gen. 4 : 21). The Chinese think it more curious than useful. Their wind instruments are numerous. The hwang tih (flute) is twice the length of our pipe, made of bamboo, and pierced with ten holes. The two near the end are not used. The mouth hole is one third of the way from the top. The &hu tih (clarionet) takes the lead in musical per formances. It has seven holes, but no keys. Its tones are shrill and deafening, and therefore popular. A street musician fits a flageolet, or small clarionet, to his nose, slings a small drum under one shoulder, hangs a frame of four cym bals on his breast, and with a couple of monkeys sallies forth, a peripatetic choir and orchestra. The stem of the horn is retractible, like a trombone. There are other varieties, however. The lo (gong) is the standing type of Chinese music. A crashing harangue of rapid blows on this, with a rattling accompaniment of drums, and a crackling symphony of shrillness from clarionet and cymbal, is their beau ideal of music. They have heard good Portuguese music for ages, but have never adopted either an instrument or a tune. A Chinese baud makes the European think of Hogarth s "Enraged Musician." Each per former seems to have his own time, and bent on drowning the noise of all the rest; yet they keep good time, only no two of them are tuned on the same key. (See G. T. Lay in " Chinese Repository," vol. viii. 30-54; Doolittle s " Social Life of the Chinese," ii. 216; " Memoires con- cernant les Chiuois," tomes i., iii., vi., etc.; " Barrow s Travels," 313-323; " Chinese Chres- tomathy," 356-365.) ARAB Music. Dr. Eli Smith of Beirut found that hymns composed in Arabic measures could seldom be sung in our tunes, and our musicians were puzzled by the intervals in Arab music. On the other hand, Arabs could not repeat our scale. A treatise on Arab music by Michael Mishakah of Damascus explained the difficulty; and from that, with Kosegarten s edi tion of Ispahauy s " Book of Odes," and Faraby 011 "Ancient Arab Music," Dr. Smith wrote a valuable paper which was published in the "Journal of the American Oriental Society" (i. 171-210), with notes by Prof E. C. Salis bury. He says that sounds are naturally divided into groups of seven, rising one above the other, ach the response to the one below, and the base of the one above. The group is called an octave, diwan, and the octaves are composed of tones, burj, pi. buruj. The first is called yegdh, then osheiran, arak, rest, dugdh, sigdh, and jeJtdrgiih, This is the first octave. The second is nawa, huseiny, auj, mdhiir, muhaiyar, buzre/c, and ma- hurdn. The last is the response to jehdrgdh. The first of the third octave is remel tuty, the response to nawa. The next octave is the re sponse to the response of nawa, and so on ad iufinitum. So in the first series below yegdh they say the base to jehdrgdh, to sigdh, and so through the list, then the base to the base of jehdrgdh, etc. The intervals between these notes are unequal. They are divided into two classes, one containing four quarters, and the other three. The former are from yegdh to osheiran, from rest to dugdh, and from jehdrgdh to nawa. The latter from osheiran to arak, from arak to rest, from dugdh to sigdh, and from sigdh to jehdrgdh. The first class then has three inter vals with twelve quarters, and the second four intervals with twelve quarters. The modern Greeks divide the intervals into seconds, and make three classes. One class, corresponding to the first of the Arabs, divides the interval into twelve seconds; the second class divides it into nine seconds, and is from dugdh to sigdh, and from huseiny to auj. The third class, from sigdh to jehdrgdh, and from auj to mahur, has seven seconds to the interval. So their octave contains seven intervals, and sixty-eight seconds. The Arab and Greek scales coincide only at four out of the sixty-eight seconds. This is the substance of only four of the thirty pages of the paper. Chapter II describes Arab melodies now in use, and Chapter III is devoted to musical rhythm, and Chapter IV to musical instruments, describing stringed instru ments like el ud (literally the wood, whence our word "lute"), the Arab guitar, Ihe kemenjeh, or Arab fiddle, with a cocoanut shell for its body, like the Chinese ti kin; the tambur, a kind of mandolin, and the kanun, correspond ing to the yang kin of the Chinese orchestra, only, it would seem, a better instrument. Then of wind instruments, the nay or flute, kerift, mizmar, sunndy, urghan (organ, see Chinese sang), tmdjenah. For a full descrip tion of Arab musical instruments with illus trations, see Lane s "Modern Egyptians," vol. 2, in small edition, pp. 66-82. INDIA. In India music was formerly much more scientific than at present. There idolatry has degraded music, and the martial music of the country has changed with its government. Its religion now has little to do with music, ex cept in connection with the dancing girls of the temples. Operas are unknown, and theatrical music is of a low order. Marriages furnish the chief occasions for musical display. There are many kinds of musical instruments, as drums, trumpets, horns, cymbals, hautboys, and violins, but the performers have little [skill and less taste. The wedding orchestra varies from six to twenty performers. Singing is an accom plishment of women of doubtful morality, who are much employed for this purpose by the wealthy. Christianity is changing all this, not gener ally, it is true, but gradually and permanently, for the native convert must give vent to his new joy in songs of praise, and they do this not only in the church, but also in their families and when alone. Even before conversion, music does much to prepare the way. MUSIC AND MISSIONS 154 MUSIC AND MISSIONS Miss Mary Leitch in visiting the schools in Ceylon used to take her little organ with her, as it could easily be carried by coolies, and sing translations of our best English hymns, in the soft Tamil tongue. One day she asked a teacher whether he taught English. "Why should we teach it? Sanskrit is the primitive language." " Are there not valuable books in English ?" " English books are not true. The most valuable are in Tamil. The works of the greatest scholars are in Sanskrit." "But the most valuable books in science are in English." What do we care for science? Our religious books are in Sanskrit." Meantime the coolies had brought in the organ, which soon became the centre of eager curiosity, and when she sang with the organ in Tamil, " There s a laud that is fairer than day," she had the hearts of the children at least, who pressed up close to the singer in thefulnessof their enjoyment. ("Life and Light," 1881, p. 822.) A favorite and most successful mode of intro ducing the gospel in western India is the kirt- tan, i.e. solo singing by native evangelists with orchestral accompaniment. In September, 1880, Rev. Mr. Bruce of Satara visited Wai with his kirttan choir. The people crowded to hear, especially as the leader had been a Mos lem. Hundreds stood outside of the building in the rain, and listened for the first *time to the way of salvation through a Redeemer. The whole city was moved, and Christ was the great topic of conversation for many days. ("Mis sionary Herald," 1880, pp. 521, 526.) Rev. H. Ballantine, called the Dr. Watts of the Marathi Mission, prepared a hymnal for the churches, and another for the children, which met with great acceptance among the people. Rev. E. Webb was an enthusiast in his re searches into the laws of Tamil poetry. It is extremely elaborate in its rhythmical construc tion. The whole Ramanayam is rendered into rhyme and sung throughout the country. Our tunes do not suit Tamil taste, nor are our metres adapted to the language. In 1853 he published a Tamil hymn-book, containing hymns in our metre, children s hymns, and chants with music, but the largest part of the volume was made up of hymns in native metres. Many copies were taken at once by the English missions in Tanjore and Tinnevelly, and sing ing was introduced in congregations of the American missions in places where it had been unknown before. An edition of 2,000 copies was soon exhausted, and a new one was issued in 1858. Though the people hear listlessly the most important truth in prose, they give eager atten tion to the same truth when versified and sung. In October, 1860, Mr. Webb gave an account of Tamil versification to the American Oriental Society, defining the two kinds of syllables, then the feet and the stanzas in which they were combined. Though the natives could see no measure in our verses, or melody in our music, yet hymns written in their own metres, and set to their own melodies, were extremely popular. He read some of them in Tamil with elaborate rhyme assonance and alliteration. He described also the music of the Hindus, known all over India under the same Sanskrit titles, and indi cated its relation to our own scale. (" Journal of the American Oriental Society," vol. 271, and "Missionary Herald," 1854, p. 150; 1858, p. 59.) Rev. G. T. Washburn carried on the work thus begun by Mr. Webb. In 1863 he published two volumes of Tamil lyrics. They were hymns by natives in native metres. Ancient India excelled Greece in her cultivation of music; and though no new tunes have ap peared for centuries, those of the best periods still exist, and for these the hymns were com posed. Rev. W. W. Howland prepared the tunes for the Tamil hymn-book of Dr. Spauld- ing. ("Missionary Herald," 1870, p. 130.) OTHEU LANDS. Though in other missions there may not have been the same zeal for native music, yet in them all, as soon as men receive " the light of the knowledge of the glory of God in the face of Jesus Christ," they feel impelled to praise the name of the Lord, and missionaries are glad to assist the effort to praise as soon as the spirit of praise appears. It is interesting to look over the record of missions in this line. In Turkey, though at that time the} had few hymns ready for use, yet they could not wait to prepare more, but in 1850 issued an Armenian hymn-book of only 55 pages. This was followed in 1853 by one in Armeno-Turkish, i.e. Turkish in Ar menian letters, of 112 pages, and the next year saw an Armenian " Hymn and Tune Book" of 300 pages, so rapidly grew their hymnology. That same year (1854) the Greek hymn-book appeared, of 100 pages, though 16 pages of hymns had been printed as early as 1833. All these were 16mo, but in 1855 fippeared a work on church music, in Armenian, of 44 pages 8vo. Then in the same language a hymn and tune book for children was published in 1860, 40 pages 8vo. This was followed by 24 8vo pages of additional hymns and music in 1863. It seemed as though good men kept on com posing hymns, and, as fast as they did so, the churches could not wait, but had them printed for use at once. Next year (1864) appeared a hymn-book of 104 16mo pages in Arabo-Turk- ish, i.e. Turkish in Arabic type. The following year four hymns were printed on one 8vo sheet, and in 1866 a supplement to the Armeno- Turkish hymn-book, of 88 pages 16mo, made its appearance. Next came an Armenian Sunday-school hymn-book of 134 16mo pages, followed next year by a Sunday-school hymn and tune book in the same language of 12 8vo pages. The year 1869 saw a volume of Arme nian hymns and prayers of 192 pages 16mo. The same year welcomed a Greco-Turkish hymn- book of 264 16mo pages, and a second edi tion came out ten years later. In 1869 the Armenian hymn-boo k had grown to 426 pages, and four years later afresh edition contained 430 pages. This was followed by a supplement of 56 8vo pages to the Armenian hymn and tune book in 1877, and as though that was not enough, an appendix of 16 pages more was issued the same year. Such a list of publi cations indicates an abounding spiritual life that makes what would otherwise be the driest of statistics an occasion of great joy to all who love the prosperity of Zion. In Bulgarian, three pages of hymns and tunes were primed in 1861, the year following a hymn-book of 24 12mo pages, and in ls<>.~) a hymn and tune book of 64 Svo pages. The hymn-book in 1872 had grown to l.">4 Himo pages. In Syria, while the mission was still under the care of the American Board, , ()() pages of versified Psalms were printed about 1868. The same year gave 200 pages of children s hymns to the Sunday- schools, and before the mission passed into the MUSIC AND MISSIONS 155 MYNPURI hands of the Presbyterians a hymn-book ap peared first of 300 pages, and after that of 500. About 1874 a hymn and tune book was print . ed, containing an introduction teaching how to read our musical notation. This was after wards printed separately, 30 pages 8vo. In 1882 the Psalms in verse were printed for the use of the United and Reformed Missions, hymns alone, 400 I8mo pages; with tunes, 500 12mo pages; and with tonic Sol Fa notation, 600 12mo pages. In 1885 a new 8vo hymn and tune book, containing 327 hymns and 280 tunes, was prepared by Rev. Samuel Jessup and Rev. George Ford, and a second edition was called for in 1889. A hymn-book with out tunes appeared in 1885, of 418 pages 18rno. This advanced to a second edition in 1887, and a third in 1889, showing a very encouraging -demand for such a work. In the Persian Mission the hymn-books have gone through several editions. The last, issued in 1886, has about 300 hymns, mostly transla tions, but adapted to the expression of Chris tian feeling in Persia, and also to the wants of the young in their Oriental homes. Music has been taught by the missionaries. The popular tunes are those used in congrega tions in the United States. The chants of the Ancient Sj riac are used in religious worship, and are very popular. The words, of course, are in the vernacular, and so the congregation can join in the responses. They are used espe cially in chanting the Psalms, and also some other portions of the Scripture, such as are found in books for responsive reading at home. The writer has material for similar statements concerning other missions, but these may suffice to show how in our day those words of the Psalmist were fulfilled (Ps. 67:3): "Let the peoples praise Thee, O God. Let all the peoples praise Thee." And again (Ps. 145: 10- 13): " All Thy works shall give thanks unto Thee, O Lord, and Thy saints shall bless Thee. They shall speak of the glory of Thy kingdom, and talk of Thy power. To make known to the sons of man His mighty acts, and the glory of the majesty of His kingdom. Thy kingdom is an everlasting kingdom, and Thy dominion en- dureth throughout all generations." Muskoki, or Cree Version. The Mus- koki belongs to the languages of America, and is spoken by the Indians in the United States. They were provided by the American Bible Society with several parts of the New Testa ment, Matthew, John, the Epistles of John, of James, to Titus and Philemon, which were published since 1867. In 1879 the same Bible Society published at New York the Acts of the Apostles, translated by Mrs. E. "W. Robertson, and in 1885 the Epistle to the Hebrews. In 1886 the New Testament was completed by Mrs. Robertson, who also revised the version of Matthew which had been in use since 1867. (Specimen verse. John 3 : 16.) Hesaketvmese ekvnv vnokece mahet omekv, Eppuce hvmkuse heckuecvte emvtes, mvn estimvt oh vkvsamat estemerkekot, momis hesaketv yuksvsekon ocvren. Musooree, a town and sanitarium of Dehra-Dun district, Northwest Provinces, Ben gal, India, 7,433 feet above the sea, on a Himalayan peak, among beautiful and varied scenery. Population fluctuates with the season of the year, the maximum reached being 7,652; Hindus, Moslems, Christians, and Jews. Mission station of Methodist Episcopal Church (North); including Rajpore, 2 mission aries and wives, 7 native helpers, 2 out-stations, 2 churches, 21 church-members, 2 girls schools, 28 scholars, 5 Sunday-schools, 100 scholars. Musquiz, Mexico; two towns in the State of Coahuila, near Saltillo. Mission station of the Southern Baptist Convention; 1 missionary and wife. Methodist Episcopal Church (South); 1 native pastor. Muttra (Mattra), town in the Rohilkund district, Northwest Provinces, India, between Agra and Aligarh, east of Alw y ar. Mission station of the C. M. S. ; 14 native agents, 28 church-members, 1 school, 8 scholars. Metho dist Episcopal Church (North); 1 missionary and wife, 534 native helpers, 15 church-mem bers, 12 schools, 300 scholars. Mutwal, Southeast Ceylon, very near Colombo. Mission station of the S. P. G. ; 1 missionary, 1 church, 77 church-members, 3 chapels, 9 native helpers, 3 schools, 162 scholars. Mutyalapad, town in Madras, South India, near Secuuderabad. Mission station of the S. P. G.; 1 missionary, 35 native helpers, 727 communicants. MuzaflFariiagur, town of Muzaffarnagur district, Northwest Provinces, Bengal, India; station on the Siud, Punjab and Delhi Railroad. Population (1881), 15.080, Hindus, Mohamme dans, Jains, and a few Christians. Climate for merly very unhealthy and malarious, but lately, owing to modern sanitary improvements, it has been made much more salubrious. Station of the Bengal Mission, Methodist Episcopal Church (North); 1 foreign missionary, 1 mis sionary s wife, 2 out-stations with 10 adherents, 1 organized church, 6 communicants, 2 preach ing-places with an average attendance for each of 65, 1 ordained preacher, 2 unordaiued, 1 Sabbath-school, 50 scholars, 1 female school, 20 scholars, 3 teachers. MuzaflTarpiir, or MuziifTerpoor, a town in Bengal, India, 35 miles north-north east of Patna. Population, 38,223. It is well built and clean, with good schools, temples, court-houses, and other public buildings. Has a large trade. Mission station of the Gossner Missionary Society and of the Methodist Epis copal Church (North). ii, town in Burma, on the Irra- waddy River, 100 miles south of Mandalay. Healthy, hot, very dry. Population, 20,000 to 30,000, Burmans, Chinese, Hindus. Language, Burman. Religion, Buddhism. Social condition unusually good for Burma. Mission station of the A. B. M. U. (1887); 1 missionary and wife, 2 native helpers, 1 out-station, 1 church, 7 church-members, 1 school, 22 students, 1 Sun day school, 40 pupils. Mymeiiiiig (Maimansingh), town in Dacca division, Bengal, India, same as Nasira- bad. Mission station of the Baptist Missionary Society (England); 1 missionary, 5 evangelists, 44 church-members, 89 scholars. Myiipuri, a town in the district of Furuk- habad, Bengal, Northeast India, 40 miles west MYNPURI 156 MYSORE of Futebgurh. Mission station of the Presby- teriau Church (North) (1843); 1 missionary and wife, 2 foreign helpers, 8 native workers. Mysore, a large and important native principality in South India. Its territory is entirely surrounded by the British dominions belonging to the presidency of Madras. It lies at the point where the ranges of the Western and Eastern Ghats come together, and most of its territory is on the elevated plateau lying be tween these ranges. Its limits of north latitude are 11 40 and 15, and of east longitude 74 40 and 78 30 . The area is 24,723 square miles and the population 4,186,188, according to the last census (1881). Its surface is much broken by rocky hills and ravines; the drainage of the country is almost wholly to the east; in the northwest one river falls in a tine cascade over the precipitous wall of the Western Ghats and seeks the Indian Ocean. Otherwise the streams all reach the Bay of Bengal through the Tuu- gabhadra on the north, which itself is an affluent of the Krishna, the Kaveri on the south, and several smaller rivers between these two more important streams. These rivers, like almost all those of India, while useless for navigation, support large systems of artificial irrigation. Water is also stored in artificial reservoirs wherever the configuration of the country ren ders their construction possible. Of these tanks there are nearly 38,000. The rainfall of the wet season, stored up behind their walls, is slowly let out into the fields during the arid months of the year and insures the crops of the agricul turists. Mysore was included in the territories ruled from time immemorial by old prehistoric Hindu dynasties of South India, whose exist ence can dimly be traced in the uncertain light of early Indian times. The Mohammedan in vasions of the 14th and 15th centuries subverted these and afforded opportunity for the rise of others; one of the most important of these newer kingdoms was that of Vijayanagar; this, of which the capital just mentioned lay to the north of Mysore, near the banks of the Tuu- gabhadra, was overthrown by surrounding Mo hammedan powers in 1565. During the feeble years of waning power which remained to this dynasty after the battle some of the local chief tains began to assert their independence; prom inent among these was the representative of a family known as the Wodeyar of Mysore, who, in 1610, seized the fort of Seriugapatam and became the founder of the present Mysore prin cipality. This dynasty was most powerful in the 17th century. During the latter part of the 18th it suffered total eclipse by the rising power of a Mohammedan usurper named Haidar Ali, who displaced the Hindu line and made himself sole master of the state. The English arms in India have never had a fiercer, a more deter mined, nor an abler antagonist than he. But his son, Tippu Sultan, though animated with his father s spirit, had not the hitter s ability nor success. After making the name of the Mysore dynasty a terror, and more than once ravaging South India with fire and sword, this usurping line came to an end in 1799, when the English laid siege to Suringapatam. Tippu Sultan was slain in the breach, and the English conquerors replaced the old Hindu line upon the throne. Between the years 1831 and 1881, owing to the incapacity of one Hindu prince and the minor ity of his successor, the English administered the country in the name of the House of Wode yar. But in the latter year, when the young chief came to his majority, the administration was handed back to him. The town of Ban galore, however, and a small area adjacent to it is assigned to the British for a cantonment, where the necessary troops are quartered and where the English officials have their head quarters. Bangalore is thus, to all intents and purposes, in British dominions, and as such is the natural starting-point of Christian missions within the principality. Of the entire population the Hindus amount to nearly 95 per cent, Mohammedans to a little less than 5 per cent. The total number of Chris tians was returned as 29,249. Of these 21,021 were native converts. About one-fourth of the Christians are Protestants, the others Roman Catholics. The language almost universally used is Kanarese. The Jains were once very numerous in Mysore. Their tenets are in some particulars akin to those of the Buddhists. They are very scrupulous in their regard for all forms of animal life, do not follow the Brah- mans, nor worship the usual gods of Hinduism, but pay reverence to certain deified saints of their own sect. An unorthodox sect of Hindus, known as the Lingaits, are numerous in Mysore, and are also found in adjacent districts of the Bombay presidency. They do not observe caste, nor adhere to Brahmanical rites; they worship the God Siva, and get their name from their custom of wearing upon their persons, usually in little silver boxes suspended from their necks, the ling, or emblem of their God. They are prominent in mercantile pursuits. Mysore is for the most part an agricultural country. Some iron is found, and of late years there has been no little excitement over the existence of gold in quantities which it is thought will make gold-mining profitable. The progress of education since 1854 has been fairly good. In 1880-81 the total outlay was 29,939. In 1883-4 there were in all 2,388 schools in Mysore with 63,490 pupils. Of the pupils 3,828 were girls, and female education is said to be growing in popularity. The first Protestant mission in Mysore was that of the Society for the Propagation of the Gospel, established at Bangalore in 1817. In 1820 the London Missionary Society planted a station at the same city. The Hindu Govern ment seems to have been unfriendly to the work of the missionaries, and opportunities for preach ing in Kanarese the vernacular of the people were are first greatly curtailed by this fact. The first few years of the mission were not prosperous; but since its earlier difficulties have been overcome, it has had a career of much success. The Wesleyaus also entered Mysore, planting their principal station in the city of that name, shortly after the London Society entered Bangalore. Both these missions have now many stations throughout the State. The cultivation of the Kauarese language is greatly indebted to the missionaries; grammars and dictionaries, as well as translations of the Bible, and a Christian literature generally are due to their labors. Mysore (City), the capital of Mysore native state, situated in north latitude 12 18 and east longitude 76" 42 . The population (1881) was 60,292. Of these 45,699 were Hindus, 13,288 Mohammedans (a much larger proportion than MYSORE 157 NAINI TAL throughout the State of Mysore as a whole), 1,289 Christians, and 46 unspecified. The Hindu prince or rajah has a palace here, though since 1831, when the English assumed control of the government on account of the incapacity of the then reigning prince, Bangalore has been actually the capital, as it was the headquarters of the English officials, and the prince now resides there a portion of the year. The Wesleyan Missionary Society has a mission here, as well as at other points m the state. N. Nablous (Shechem), town in Palestine, 30 miles north of Jerusalem. A very ancient town, noted now chiefly as the possessor of several valuable manuscripts, the most important of which is the copy of the Pentateuch known as the Samaritan Codex. Population from 10,000 to 20,000, Christians, Samaritans. Mission station, Church Missionary Society; 1 mission ary and wife, 12 native helpers, 162 scholars. Baptist Missionary Society; 1 native missionary, helpers, 4 out-stations, 48 school-children. Nagalapuram, town in India, in the Tuticorin district, Madras. Mission station of the S. P. G. ; 7 missionaries (5 of them native), 47 native helpers, 993 communicants. Nagarkoil (Nagercoil), a station of the London Missionary Society, in Travancore, India (1809). It is one of the most important stations iu India. With 60 out-stations, the gospel is carried by preaching, by distribution of handbills, and by personal visitation to the many heathen villages and to the coolies on the coffee plantations. On the first Sunday of the year a general meeting of Christians in the dis trict is held at Nagarkoil, and at the last re ported meeting 925 communicants were present an imposing array and great contrast to the demon-worship of 100 years before. There are 3 missionaries, 5 native ministers, 32 preachers, 1,401 church-members, 59 boys schools, 2,468 pupils, 13 girls schools, 1,112 pupils. \aya;iki, on the island of Kiu-Shiu, the principal seaport of the western coast of Japan, is picturesquely situated at the head of a small inlet four miles long and a mile wide. It has thus one of the finest harbors in the world. The surrounding hills, 1,500 feet high, and the numerous small islands with which the harbor is dotted, add greatly to its beauty. The city is laid out with great regularity, in rectangles. A stream of water flows through it. There is a foreign concession separated from the main city by an arm of the bay. A hospital was estab lished here in 1861 the oldest now in Japan, and there is a fine government school, in which hundreds of young Japanese are instructed in European languages and sciences. The popu lation numbers 40,187 (1887). The climate is salubrious, and the city is a pleasant one in which to live. Regular steamship communica tion connects it with Shanghai. Mission station of the South Japan Mission of the Reformed (Dutch) Church, U. S. A. (1872); 4 missionaries, (3 married), 2 female missionaries, 9 out-stations, 3 churches, 200 communicants, 10 Sunday- schools, 370 scholars, 7 theological students. Methodist Episcopal Church (North); 4 mis sionaries, 4 assistant missionaries; 4 missionaries W. F. M. S. ; Cobleigh Seminary (W. F. M. S.), 185 pupils; 238 church-members, 1 theological school, 11 students, 4 Sunday-schools, 242 scholars. C. M. S.; 1 missionary and wife, 45 communicants, 1 girls school, 11 scholars. Nagoya, a city on the main island of Japan, situated on the railroad midway between Tokyo and Kyoto. It is in the midst of a broad, fertile plain, surrounded by an innumerable number of thriving towns and villages, and is the fourth largest city of the empire, with a popu lation of 360,000. Such a strategic position for missions was early availed of by the Reformed (Dutch) Church (U. S. A.), but there is no rep resentative of that mission there at present. The Methodist Episcopal Church (North) have a flourishing mission. It is the central point of the Nagoya district, and its importance as a base of operations is fully recognized. A fine church building has been erected; 1 missionary,! preacher, 207 church-members. The Presbyte rian Church (South) has a mission there since 1887 with 3 missionaries, 3 out-stations, 2 churches, 2 Sunday-schools, 100 scholars, 4 theo logical students, 141 church-members. The Methodist Protestant Church has occupied Na goya since 1887 ; 3 missionaries, 3 ladies, 70 church-members, 1 girls school, 20 scholars. The Cumberland Presbyterian Church has one female missionary in this centre of work. Nagpur (Nagpore), city in Central Prov inces, India, 42 miles east-northeast of Bom bay. It is a large city, but not a very fine one, although there are many relics of its former greatness still to be seen, and the handsome tanks and gardens outside the city and the pretty scenery give the place a very attractive appearance. Trade is good and steadily increas ing. Climate healthy. Population, 98,299, Hindus, Moslems, Christians, Jains, Kaberpan- this, Satnamis, Parsis, Brahmos, Buddhists Jews, etc. Mission station Methodist Episcopal Church (North); 1 missionary, 1 native helper. Free Church of Scotland; 4 missionaries, 10 na tive helpers, 3 out-stations, 3 churches, 15 schools, 1,017 scholars. S. P. G.: see Chota Nagpur. Vain, town in Labrador; the principal and oldest station of the Moravian Brethren in La brador, on a good harbor on the east coast. Population, 270. Occupied by the mission since 1771; 4 missionaries, 3 missionaries wives. \uini Tal, town in Kumaon district, North-west Provinces, India, picturesquely sit uated on the banks of a lovely little lake which nestles among the spurs of the Himalayas. Fa vorite sanitarium and summer resort of Euro peans from the plains. Population fluctuates; maximum, 10,054, Hindus, Moslems, Euro peans, etc. Mission station Methodist Episcopal Church (North) ; 5 missionaries, 2 missionaries wives, 2 other ladies, 34 native helpers, 15 schools, 665 scholars, 115 church-members. NAMA VERSION 158 NANKING V a in: i Version. The Nama belongs to the Hottentot group of African languages, and is spoken in Great Namaqualand. The lirst parts of Scripture which were published in the Nama were the four Gospels, translated by the Rev. Mr. Schinelen of the L. M. S. and printed at Capetown in 1826 at the expense of the British and Foreign Bible Society. Twenty years later (1846) the Gospel of Luke, translated by Rev. Mr. Kuildseu of the Rhenish Mission ary Society, was printed at Capetown. A new translation was undertaken by the Rev. G. Kronlein, also of the Rhenish Missionary So ciety, and when completed, the director of that Society, Dr. Fabri, addressed a communication to the British and Foreign Bible Society in 1863, of which the following extract is of ex- terest: " The Rhenish Missionary Society has its oldest and most extensive field of labor in South Africa. The stations stretch from Capetown to Waltisch Bay. The central part of this region forms (Little and Great) Namaqualand, peopled by the rest of those Hottentot tribes that were formerly living in the Cape Colony, but were afterwards dislodged by the Dutch farmers of that colony. The Rhenish Missionary Society is at present laboring among those Hottentots hav ing the chief stations, so that this extensive though thinly-peopled country is already brought under the sound of the gospel. A con siderable number of converts have already been incorporated into the church of Christ by bap tism. Fifty years ago the London Missionary Society commenced work in that country, but afterwards committed its few stations to the Rhenish Missionary Society. Several very sat isfactory revivals, followed by good fruits, have taken place there even up to the present time. But strange as it appears, the lingual la bors in that mission field are still very little ad vanced. The chief reason for this is the diffi culty of the language, containing four singular smacking sounds which can scarcely be mas tered by any European; only a few have suc ceeded iu acquiring them. To these few be longs Mr. Kronlein, missionary at the station Bersaba, in Great Namaqualand. He has at last, after many years preliminary work, suc ceeded in translating the whole New Testament into Namaqua. Several conferences of mis sionaries have examined this translation and made the necessary remarks. The missionaries intend to meet ere long at the station Hoacha- nas, in order to examine it verse by verse. This will be the last revisal. Thus you see that this translation has been performed with all possible care and circumspection, as the impor tance of the matter and the difficulty of the language require." After the British and Foreign Bible Society had consented to defray the expense of the printing of the New Testament, the translator left his station and betook himself to Berlin, where he carried his work through the press in 1866, the translation being based on the " Tex- tus Receptus," with references made also to the German, English, French, and Dutch versions. Mr. Kroulein, who prosecuted the work of translation, issued the Psalms at Capetown in 1872, and on October 25th, 1881, he com pleted at Stellenbosch the translation of the Old Testament, early portions of which had been begun on May 23d, 1873. The translator is now revising into one harmonious whole the entire books of the New Testament. (Specimen verse. John 3 : 16.) UNatigoseb gum Eloba jhub-eiba gye Inamo, ob gye lleib di Iguise jnai ha Igoaba gye ma, lleib (na ra {gorhn hoan ga-lld tite se, j^awen m- lamo uiba u-ha se. Namkyiuig, a town in the province of Kwangtung, China. Station of the Berlin .Mis sionary Society, with 2 out-stations under a native deacon; 3 native helpers, and 100 mem bers. Nanchang, capital of the province of Kiang-si, China, 285 miles southwest of Nan king. Mission circuit erf the Methodist Episco pal Church (North). \aiulial. or Kurnool-Namlyal, is a prosperous town in Madras, India, surrounded by highly cultivated rice-fields. Population, 78,282. Mission station of the S. P. G. ; 1 mis sionary, 5 native helpers, 108 communicants. \aiitfiir (Nangoor), India, in the Trichi- uopoli district, Madras, near Tranquebar. Mission station of the S. P. G. (1878), worked with Tranquebar ; 1 missionary, 459 communi cants, 1 boys boarding-school, 10 boys, 1 girls boarding-school, 15 girls, 2 day schools. \ankaiitf, a town in the province of Ki ang-si, China, between Kiu-kiang and Nan- chang. Mission station of the China Inland Mission (1887); 3 female missionaries, 1 native helper, 1 church, 1 chapel, 28 church-members; also a station of the Kiu-kiang circuit, Central China Mission of the M. E. Church (North). Nanking, "southern capital," so-called from its having been the seat of government during the Ming dynasty (1368-1644), is one of the principal cities of China. It is situated on the south bank of the Yangtsz, which makes a right angle, and borders the city on the north and west, in the province of Kiang-su, 223 miles west of Shanghai, and almost midway between Canton and Pekin. It formerly possessed one of the finest walls known, 20 miles in circuit, 70 ft. high, 30 ft. wide, and pierced with 13 gates. The interior of the city has much unoc cupied ground. The famous Porcelain Tower, built by the Emperor Yung Loh (1403-28), was an object of the wonder and admiration of Eu ropeans, until it was destroyed by the Tai-ping rebels during their occupancy of the city in 1853-6, at which time most of the public build ings were ruthlessly destroyed. It w r as for merly a literary centre, and was noted also for its industries. Cotton cloth, called nankeen, from the name of the city, satin, crepe, and pot tery were all manufactured. An arsenal is now located at Nanking under European su perintendence, where fire-arms and vessels of war are manufactured. Sir Henry Pottinger signed here the famous Nanking Treaty in 1842. Not far from the city are the tombs of the emperors of the Ming dynasty, with an avenue leading to them guarded by gigantic stone fig ures of men and animals. By a treaty made with France in 1858, thia port was thrown open, but practically no corn- NANKING 159 NAT. BIBLE SOO. OF SCOTLAND merce is carried on with foreigners. The cli mate is warm and dry, and not unhealthy. Population, 150,000, with 100,000,000 who use the Nanking dialect. Its importance as a cen tre for educational work has been appreciated by the Methodist Episcopal Church, who have established here a university with an endowment of $200,000. The Disciples of Christ are also about to erect a college. The medical work in connection with the Methodist Episcopal Hospi tal, said to be the largest in China, is most im portant. Mission of the Presbyterian Church (North), 1876; 2 missionaries and wives, ^fe male missionaries, 1 native minister, 1 girls boarding-school, 1 boys boarding-school. Methodist Episcopal Church (North); 3 mission aries, 3 assistant missionaries, 2 female mission aries, 24 church- members, 1 Sunday-school, 60 scholars, 2 high-schools, 43 scholars, 2 day- schools, 35 scholars. Foreign Christian Mission ary Society (Disciples); 2 missionaries, 4 church- members, 24 Sabbath-scholars, 24 day-schol ars. Nanking Colloquial, a dialect of the Mandarin, sometimes called the South Man darin, in distinction from the North Mandarin, spoken in Pekiu. The New Testament has been published in this dialect by the B. and F. Bible Society. See Mandarin Colloquial. Xantai, city in Southeast China, near the coast, south of Foochow. Mission station A. B. C. F. M. with Foochow. , city in Eastern China, in the Shanghai district, province of Chehkiang. Mission station of the Methodist Episcopal Church (South); 1 missionary, 2 native pastors. Naraaraopet (Nursaravapetta), a sub division of a district of Madras. Area, 712 square miles. Population, 128,791, Hindus, Moslems, Christians, etc. Town of Athern or Narasaraopet; population, 3,928. Mission station American Baptist Missionary Union; 1 mis sionary and wife, 59 native helpers, 157 out- stations, 12 churches, 4,268 church-members, 70 schools, 724 scholars. Nardupett, a town in the Nizam s Domin ions, India, 29 miles southeast of Hyderabad. Mission station of the Hermannsburg Mission ary Society. \aro\val, a station of the Church Mission ary Society in the Punjab, India, the centre of an important work among the villages near by. A medical mission is meeting with success. There are 5 native helpers, 40 communicants, 5 schools, 559 scholars. Narriiiyeri Verioii. The Narrinyeri belongs to the Australian languages and is spoken by aborigines of South Australia. For their benefit parts of the Old and New Testa ments were translated by Mr. Taplin, and were published at Adelaide in 1865 by the British and Foreign Bible Society. (Specimen verse, John 3 : 16.) Lun ellin Jehovah an pornun an Narrinyeri : pempir ile ityan kinauwe Brauwarate, ungunuk korn wurruwarrin ityan, nowaiy el itye morn hellangk, tumbewarrin itye kaldowamp. % a maritime town of Madras, India, 40 miles east of Masulipatam. Popula tion, 6,819. Mission station of the Swedish Evangelical National Society (ISTS); 2 mission aries^ native assistants, 2 schools, 153 scholars. Vasa, a village on Speke Gulf, southeast corner of Lake Victoria Nyanza, Africa, occu pied for a while by two missionaries of the Church Missionary Society, who left it in August, 1889, on an urgent summons to work elsewhere. \a*ik, an important town and district in Bombay, India. Occupied in 1832 by the Church Missionary Society; 2 missionaries, 12 native helpers, 107 communicants, 14 schools, 289 pupils. \a*iral>al, (1) town in Bengal, India, mission station of the Baptist Missionary Society (see Mymensing) ; (2) town and cantonment in Ajmere-Merwara, Rajputana, India, situated on a bleak, open plain, which slopes eastward from the Aravalli Hills. Population of town (1881), 18,482; of cantonment, 2,838, chiefly Hindus and Mohammedans. The people are poverty-stricken and in debt. Station of the Rajputana Mission, United Presbyterian Church of Scotland (1861); 3 missionaries and wives, 2 other ladies, 1 out-station, Ashapura; 2 churches, 77communicants,8 Sunday-schools, 335 scholars, 8 schools, 676 pupils. \a**au, the capital of New Providence, one of the Bahamas, West Indies, with a popu lation of 5,000. Station of the Baptist Mission ary Society (1833); 1 missionary, 1 native as sistant, 412 church-members (including entire island), 57 day-scholars, 330 Sabbath-scholars. The Wesleyan Methodist Missionary Society (1811) have on the island 6 chapels, 3 mission aries and assistants, 1 day-school, 1,000 church- members. Nassau is a diocese of the S. P. G. mission (1732), with a resident bishop. In the whole diocese there are 20 clergy, 80 stations, 4,000 communicants. Natal, a section of the southeastern coast country of Africa, lying between Kaffraria and Zululand, is, since 1856, a crown colony of Great Britain; formerly it was part of the Cape of Good Hope settlement. It has a seaboard of 200 miles, with an estimated area of 21,150 square miles; some of the districts are not yet accurately delimited. (See Natal, under Africa.) Valcla, capital of Uganda, on the northern shore of Victoria Nyanza, and formerly a sta tion of the C. M. S. National Bible Society of Soot land. Headquarters, 5 St. Andrew Square, Edinburgh, Scotland. The National Bible Society of Scot land was formed by the union, in 1861, of the Edinburgh and the Glasgow Bible societies, founded respectively in 1809 and 1812, together with other leading Bible societies of Scotland. Although these societies accomplished great work alone, yet the advantageous results of the imion may be seen by the progress since 1861. Since that time the auxiliary societies have in creased from 52 to 335, the total income from 8,000 to 33,000, the yearly issues from 103,610 to 562,151, and the total circulation since 1861 now reaches 10,673,126 copies. The Society carries on a large work both at home and in foreign countries. The Home NAT. BIBLE SOC. OF SCOTLAND 160 NATIVE STATES Mission supplies large numbers of the Scrip tures annually at reduced rates to the poor and to various missionary and benevolent associa tions; it circulates the Gaelic Bible throughout the Highlands and islands of Scotland and in the regions of North America where Gaelic is spoken; and aids the distribution of the Scrip tures in Ireland. Over 9,000 Bibles, Testa ments, and portions of the Bible in Gaelic are distributed annually. As a Colonial Mission it distributes the Scriptures throughout all the British colonies and dependencies. As a Con tinental Mission it works in nearly all Euro pean countries. As a more distinctively Foreign Mission the National Bible Society of Scotland publishes in the vernacular and distributes by means of col porteurs the Scriptures in Africa, China, India, Japan, South America, and Turkey. In Asia it has begun work among the Bedouins of the Syrian desert; it has distributed thousands of Scriptures among the Tartar tribes of Mongolia; it was the first to establish regular colportage in. Korea. The Society has recently published the Bible in the Erik for Old Calabar, Africa; the New Testament in one of the Malay dialects and in Chinyanja, the language spoken by 500,000 in Central Africa, translations in the Tannese (New Hebrides), and Mandarin (China) are also in preparation, and the Society has had its share in the Japanese version of the Scrip tures, and in the Weu-li version, an idiomatic translation intelligible to the great mass of the Chinese. The Society takes its stand upon the two great Protestant truths that the Bible is God s mes sage to all men, and that it is the right of every man to have it in his own language and judge of it for himself. It is impossible to estimate all the results of the Society s work, but, mainly through the influence of its colporteurs, not a few Protestant congregations have been formed, in Roman Catholic countries and Christian, churches in heathen lands. This Society has not carried on its work chiefly through specially appointed agents, but has worked in connection with the various mis sionary societies, finding this method produc tive of good results, especially in view of the principle and practice of allowing its colpor teurs to circulate unsectarian tracts together with the Scriptures in Roman Catholic and heathen countries. It was, however, the first Society to appoint a special agent for Japan, Mr. Robert Lilley, who served there for ten years. The circulation for 1889 was as follows: Bibles. Foreign 29,789 Colonies 18.564 United Kingdom.... 11 1,682 Total 160,035 169,962 359,818 689,815 Native States (British India). The col lective term applied to those portions of India which are not under the direct control of the Anglo-Indian Government, but are still ruled by native princes and chiefs. These states are scattered over the whole of Hindustan. Some of them are large and important districts, cov ering hundreds and thousands of square miles, with millions of inhabitants, with military and civil departments of administration, with mints, postal establishments, educational systems, Tests. Parts. Total. 95,407 337,884 408,080 11,766 2,328 32,658 62,789 19,606 194,077 courts, and all the machinery of modern gov ernment ; some of them are hardly large enough to be noted upon an ordinary map, and coiiM^t simply of a village or so with a handful of in habitants, under the control of some petty de scendant of the old chief of an aboriginal clan. Between these two extremes the native states range themselves in all degrees of importance. They vary greatly with reference to their pop ulations. Some of them consist almost wholly of Hindus, under a Hindu prince. In others, the ruling family will be Mussulman though the population will consist of persons of all the races usually found in the districts of Hindu stan. Others again are made up almost wholly of the aboriginal tribes, still owning the head ship of the hereditary chieftain. The manner in which it has come about that, in the midst of territory under the authority of the Anglo- Indian Government, these islands of native rule should be left, may be briefly and generally ex plained as follows: The English acquired their territory in India little by little. As they were brought into contact and relation with the old native chiefs and princes, conflicts more or less bitter were natural. The result of these con flicts often was that the territory of the native prince passed wholly into the hands of the British. Some of these wars were waged by the English in self-defence; some of them, it is to be feared, were little else than wars of ag gression. Sometimes the territories of a prince joining English districts would be so ill- governed and mismanaged that that fact of itself would be made by the English authori ties the pretext for annexation. Thus by degrees the possessions of the English in India assumed their present far-spreading area, but among the native rulers with whom the English power has been brought in contact there have been those whose original authority over their hereditary domains there was no valid reason for disturbing. Some such reigning families have been allied to the growing British power for tens and even hundreds of years by treaty, and have always been faithful friends and allies. Some native principalities are too far removed from the march of British power to render in terference with them at all natural. Some princes and chiefs have been confirmed in their possessions simply because in the absence of glaring reasons for annexation such a step would provoke hostility which it would be in convenient to experience. Thus it has hap pened that while, as the result of conquest, al most all India has now passed under British rule, many native principalities still retain their existence, and many purely native governments still continue in enjoyment of their ancient power. Yet the English Government sustains very close and influential relations with all these states. They are all bound by treaty to that government, which in its relation to them is styled the "paramount power;" and which undertakes to guarantee to them all protection against foreign enemies. No one of them is permitted to enter into any treaty relations with any other power save through the English Gov ernment; and though some of the states main tain small military establishments, these are rather for display than for any serious purpose. In order to prevent the populations of these states from misgovernment, as well as to in sure a due degree of subjection to the para mount power, they are all closely supervised NATIVE STATES 161 NEESIMA, JOSEPH HARDY by the Anglo-Indian Government, acting through a class of officials designated to that duty. These officials are known as "resi dents," or "political agents," or "political superintendents." A resident is one appointed to reside permanently at the court of a native prince, and to be the medium of communica tion and influence between the prince and the paramount power. Political agents and super intendents usually have supervision over groups of smaller states not large and important enough to require each the services of a resi dent. There are many such groups of inferior states or chieftainships, connected with all the l>rr>;..cncies and lieutenant-governorships. The political superintendent will often be the near est British magistrate, who discharges the duties of supervision in connection with the general duties of his official station in British territory. Under the supervision of these offi cers the internal affairs of the several states are usually left to be managed by their own princes. Continuous and incorrigible incompetence will generally result in the deposition of a prince by the English Government; in this case the government of his state will often be adminis tered by the English until his successor if a minor be of age; or some successor will be at once placed upon the throne. The most important native states some of which have been made the subject of separate treatment in this work are Cashmir, in the far north; Nepal, along the slopes of the Himalaya; Baroda, in the northern part of the Bombay presidency; the dominions of Holkar and of Sindia in Central India; of the Nizam of Hai- darabad in the Central Deccan; of Mysore, in the midst of the Madras presidency: and of Travancore and Cochin at the extreme south of the peninsula. In some of these states missionary operations are carried on successfully. This is notably the case with Travancore and Cochin ; also with Mysore. In others the degree of inde pendent action which the chieftain or prince is suffered to exercise, united with the fact that these princes are usually Hindus or Mohamme dans who consider themselves set, as it were, for the defence of their respective faiths, is suf ficient to prevent any large and effective exer cise of evangelistic agencies. Of late years, however, the more important native states have become Tnore and more tolerant. Missions have within recent years been begun in several of them, and though very discreet and cautious conduct is necessary on the part of the mission aries, their work is yearly becoming more se cure and influential. Often some of the smaller states will be found the most backward, the most difficult to enter, and the most impervious to all new influences of enlightenment. Navuloa, on the Fiji Islands, Polynesia, has a training institution under the Wesleyan Methodist Missionary Society. From it in 1875 nine young men of Navuloa went to New Brit ain to carry the gospel. In 1889 four students came to the institute from New Britain one result of the labors of the nine Navuloans. In the district there are 5,000 local preachers and 28,000 full members. IVazaretli. 1. Town in Palestine, 65 miles north of Jerusalem, It is beaiitif ully situated in a valley surrounded by hills on all sides. The houses are mostly well built of stone. The popu lation has a more prosperous appearance than in most parts of the country, and the women of Nazareth are famous for their beauty. Popu lation, 4,000, Greek Catholics, Moslems, Lat ins, Maronites. Mission station of C. M. S. ; 1 missionary and wife, 1 native pastor, 12 helpers, 8 schools, 365 scholars. Edinburgh Medical Mission; 1 physician. 2. A town on the island of Jamaica, West Indies, near Fail-field. One of the most healthy locations on the whole isl and, and is much used as a sanitarium by mis sionaries whose health has been impaired by residence in the lower and less healthy stations. Mission station of the Moravians before 1888; an out-station of Fail-field, but now has a large and flourishing congregation under one mission ary and his wife. 3. District in Madras, India, which contains 44 villages. Climate tropical. Hindus, Moslems, demon -worshippers. Lan guage, Tamil. Mission station S. P. G. (1798); 2 missionaries, 1 missionary s wife, 1 other lady, 145 native helpers, 1,698 communicants, 35 schools, 1,484 scholars. 4. A town in South Transvaal, Africa. Mission station of the Hernianusburg Missionary Society, with 136 members. IVeeimifli, a town of the Indore State, Central Provinces, India, near Mhow and Indore. Mission station of the Presbyterian Church in Canada; 1 missionary and wife, 2 female mis sionaries, 1 Anglo-vernacular school. Neeiina, Joseph Hardy, b. Japan, February, 1844, ten years before Commodore Perry s fleet awaited in the Bay of Yeddo the opening of Japan to the world. When in his teens, having never seen a Christian nor heard of the gospel, Neesima had some conviction of His presence who is not far from any one, and of the vanity of idols. When he met in a Chinese book the words, "In the beginning God created the heaven and the earth," he said: "This is the God for whom I am looking;" " This is the true God," and secretly determined to know more of that God, even if he left all to flnd him. These words from the Bible as he understood were brought by an American, and to America he must go. To leave his country was unlawful, and punishable with death. But this he risked, concealed himself among some produce in a boat, and reached Shanghai and ultimately America, working his way as a sailor. A prayer, which he committed to paper, after an Oriental usage, shows his state of mind. It was: "O God, if Thou hast got eyes, please look upon me. O God, if Thou hast got ears, please hear for me. I wish heartily to read the Bible, and I wish to be civilized with the Bible." The owner of the vessel in which he sailed was the late Hon. Alpheus Hardy of Boston, who, on his reaching America, received him into his family, and provided for his education, giving him nine years in Phillips Academy, Amherst College, and Andover Theological Seminary. The elevation of his countrymen became his absorbing purpose. While in his course of study, the Japanese Embassy that visited this country and Europe in 1871, to observe the condition of education in western countries, summoned Mr. Neesima to act as its interpreter. He replied that he was an outlaw from his country, and was subject to no ruler save the King of kings. He there upon received formal pardon for leaving his country. He visited with the embassy the principal colleges and universities of the United NEESIMA, JOSEPH HARDY 162 NEGRO RACE States, Canada, and Europe. Not only was he thus brought into close and friendly relations \vilh Japanese officials of high character and position and of enlarged views, but his wish to devote his life to the Christian education of his countrymen was greatly strengthened. He was ordained, September 24th, 1874, iu Mount Vernon Church, Boston. In response to his modest but moving plea at the meeting of the American Board iu Rutland, nearly $4,000 were pledged for the school which he proposed to establish iu Japan. After ten years absence, he arrived in his native laud, in November, 1874, " cherishing," as he says, "in my bosom this one great purpose, i.e., the founding of an institution, in which the Christian principles of faith in God, love of truth, and benevolence towards one s fellow-men " should " train up not only men of science and learning, but men of conscientiousness and sincerity." In the following January, Mr. Neesima writes in a paper prepared by him, and published simul taneously, November 10th, 1888, in twenty of the leading periodicals of Japan, "I met Mr. Kido, counsellor to the cabinet, and told him of rny purpose, who approved of it, and gave me much aid. I also received much aid from Mr. Tanika, minister of education, and from Mr. Makimura, governor of the Kyoto Fu. On November 8th, 1875, I opened the school in Kyoto, which was the beginning of the present Doshisha College. There were only six pupils in a room little better than a shed. Against much prejudice on the part of the people the school won its way/ Mr. Neesima employed foreign teachers, himself taught daily classes in philosophy and theology, acted in person in all the critical relations of the school with the government, where his utmost wisdom, pa tience, and skill were often taxed. With the teachers he was courteous adviser, mediator, and friend; with the students, as a father or elder brother. In ten years there were two hundred and thirty pupils in commodious buildings. He- was almost equally interested in evangelistic work, planning for its extension, and preaching wherever he went. A remark able revival occurred iu the Doshisha in 1884, during which the strain upon his health was such as obliged him to leave the country for a while. "My heart burns," he wrote, "for Japan, and I cannot check it." He revisited the United States in 1885. On returning to Japan in 1886, he formed a plan for the en largement of the Doshisha, so that it might have the rank of a university. Not in anywise concealing his purpose to make it a Christian institution, he yet appealed for aid to the non- Christian statesmen and influential men of Japan. He so won their confidence that he secured contributions from those in high social and official positions amounting to nearly $60,000, and also the gift of $100,000 from an American gentleman for the same purpose. In 1889 he received from Amherst College the degree of Doctor of Laws. In the fall of 1889 he was in Tokyo working to interest leading men at the capital, and se cure funds for his enlarged plans. He took a severe cold, and, renewing his efforts too soon, was prostrated. His wife and other friends were summoned, and pastors, teachers, and students flocked from east and west to catch some farewell word. Maps were brought at his request to his bedside, and eagerly, almost with dying breath, he pointed out places which ought at once to be tilled by the Christian teacher, lie passed away, January 23d, 1890, saying, " Peace." " Joy," " Heaven." A booth capable of holding three thousand persons had to be built to accommodate the crowds who came to his funeral. All classes united to show him respect. The governor, the chief- justice for the district, and many other officials were present. The students from one govern ment school and one private school were in the procession. One banner from Tokyo was in scribed with one of Mr. Neesima s own sen tences: "Free education and self-governing churches: if these go together, the country will stand for all generations." Another was in scribed, " From the Buddhists of Osaka." Negapalam (Nagapatnam), Snake-town, city and port in Madras, India, on the Bay of Bengal, 162 miles southeast of Madras city. It is a large, irregularly built place, containing many tine public buildings. Climate healthy, 66 F. in shade. Population, 53,855, Hindus, Moslems, Christians. Mission station S. P. G. (1835); 1 missionary, 4 native helpers. 3 schools, 93 scholars. Wesleyan Methodist Missionary Society; 1 missionary, 63 native helpers, 2 out- stations, 87 church-members, 16 schools, 942 scholars, 1 college. Evangelical Lutheran So ciety of Leipsic (1864); 150 communicants, 5 schools, 121 scholars. Negombo, a town on the west coast of Ceylon, 20 miles north of Colombo. Mission station S. P. G.; 1 missionary, 10 native help ers, 5 out-stations, 4 churches, 4 schools, 216 scholars. Wesleyan Methodist station of Tamil Mission; 4 church-members, 1 school, 52 schol ars. Sfegro Race. Much ignorance and con fusion attend the use of the word Negro, and there is much trouble in properly classifying the race. In its widest sense the term is applied to those sections of the human race who have black or distinctly dark skins as opposed to those who have yellow or brown complexions. In this somewhat ill-defined use it designates the inhabitants (1) of Africa south of the Sa hara, (2) of the peninsula of India south of the Indo-Gangetic plains, (3) of Malaysia and the greater part of Australasia. In this wide dis persion the peculiar characteristics of the pure Negro have been modified by contact with the Mongol on one side and the Caucasian on the other.* In a more restricted sense, the Negro race in cludes two classes: the true Negro of African type, and the Papuan or Melanesian type. I. African Xt f/ro. While it is* true that all Negroes of this class are Africans, it is not true that all Africans are Negroes, and the two terms should not be used synonymously. The geographical distribution oi the true Negro race includes all of the West Coast lying along the Niger, the Senegal, and Gambia rivers, ami the country between them, together with parts of the Soudan. This area is thus a thin bell of territory along the centre of Africa, not al. of whic li is inhabited solely by Negroes, and forms but a very small part of the whole continent. Here and there, scattered through other sec- * In the preparation of this article use has be*>n made of the " History of the Negro Race in America by G. W. Williams. N-2GRO RACE 163 NEGRO RACE tions, especially to the south, occasional tribes of Negroes may be met with, but the limits above given are in the main correct. The home of the race in its purity is in the district between the Volta and Niger, the Kong Moun tains and the coast, where are found the Negro kingdoms of Benin, Dahomey, and Yoruba, while just west of the Volta is Ashanti. Dif ferent tribes are found throughout this whole territory, such as the Jolofs and Mundiugoes in Seuegambia, the Susu on the liio Pongas, the Temne inland from Lagos, the Ibo on the Lower Niger, the Ilausa north of the Niger confluence, besides the tribes about Lake Tchad and in the parts about Darfur. History. It is the generally accepted opinion that the Negroes were the aborigines; or, at least, the first settlers in the region they oc cupy. If, as seems plausible, they belong to some branch of the Hamitic family, the indica tions are that they were among the first to come from Asia into Africa. The Bantu race followed, crowding the Negro to the south and west, and pushing the Hottentot Bushmen ahead until the three divisions of the African races occupied their respective localities as now defined. Within these limits, however, the negroes have been subject to much unrest and change. The slave trade diminished their numbers, and in later years the return of the descendants of former slaves has perhaps modi fied in a slight degree their racial characteristics. Racial Characteristics. Physical. The true Negro is marked by an unusual length of arm; projecting jaws; small brain; black eye; flat, short nose; thick, red, protruding lips; thick ness of skull; weak legs, prehensile great toe, and projecting heel; black or brown skin, thick and velvety, with a strong odor; and short, woolly hair. Mental. In their native home the race is regarded as naturally inferior in mental devel opment to many of the races of the world. The possibilities of development are affirmed and denied by writers of equal weight. In the aboriginal state the Negro is a mere savage. His nature is sunny and childlike; inordinately susceptible to flattery, he can easily be in fluenced. While rendered cruel by the lust for gold, he is naturally gentle. He appreciates the beautiful, and is fond of songs and mirth. The victim of gross superstition, he retains the belief in a supreme being. He is indolent, slothful, and improvident; if his animal wants are satisfied, he is content. He knows how to conceal his real feelings, and can be an enigma hard to solve if he so chooses. He responds quickly to kindness, and will prove his gratitude by great devotion. Morally, his standard is very low. Polygamy is practised, and marriage ties are almost unknown. The women are the slaves of the men, and in Daho mey are cruel and bloodthirsty soldiers. Can nibalism is sometimes indulged in, and human sacrifices have been offered to the fetich objects of their worship, some of which are most hideous (see Fetichism). Some of the tribes have a great degree of skill in the arts of life and in the manufactures. Buildings, manufactures in iron and other metals, clothes made of skins, all show a degree or civilization which is proof of the capabilities of the race. Mungo Park found Sego, the capital of Bambasa, a city of 30,000 people, with two-story houses, containing mosques in every quarter, with ferries over the Niger for men and beasts. To sum up, in the words of Dr. Gust : " Many great races in ancient times have had their day of greatness, exhausted the power that was in them, and have been completely broken up, trodden down, or utterly effaced by younger and more powerful races. But this eanuot be said of the Negro race ; they are not broken, fewer in number, or poorer in resources : though pressed upon from without, they have proved to be the only race suitable to the climate. Their soil is wonder fully fertile, their minerals abundant, their power of reproduction exceeding calculation. We know now from the instances of men who have had the advantages of culture, that they are not deficient in intelligence, probity, and even genius, yet they have left absolutely not a monu ment to tell of the material greatness of any particular tribe, or of any ancient civilization, as in Central America and Asia ; not a written or sculptured document ; they have but a scant store of proverbs and traditions. " Language. The zone occupied by the Negro presents a greater diversity of tongue than is to be found elsewhere in the world, except per haps in parts of America, in Melanesia, or Cau casia. In the Cust-Miiller classification of African languages the Negro is one of six divi sions, and in it are included four sub-classes such as the Atlantic, Niger, Central, and Nile ; in the entire group 195 languages are recognized, and 49 dialects. They belong to the agglutinat ing type, and are often characterized by an in tricacy of structure and delicate alliterativeness. The Grebo language on the coast of northern Guinea is monosyllabic, and is spoken with great rapidity. The Mandingo language, spoken in Senegal and Gambia, is a smooth tongue, with a predominance of vowels, and a remarkable minuteness in defining the time of an action. Missions. In the latter part of the 15th cen tury Roman Catholicism was propagated in Benin by the Society of Jesus, but its hold on the people was soon relaxed. Protestant mis sions were commenced by the Moravian Brethren on the Gold Coast in 1736, but on account of the unhealthfulness of the climate the field was abandoned after thirty years of patient labor. The Church Missionary Society commenced their work in West Africa, and now have mis sions in Sierra Leone (q. v.), together with a strong native church. In Yoruba their work was commenced in 1843, and the stations and the date of their occupancy are : Badagry, 1845 ; Abeokuta, 1846 ; Ibadau, Lagos, Otta, 1852 ; Leke, 1875 ; Ode Ondo, 1876. The Niger Mis sion was commenced in 1857, and the stations are Onitsha, Lokoja, Bonny, Brass, Asaba, Kipo Hill, Gyebe, Okrika, and Ida. The Wesleyau Methodist Missionary Society soon followed the C. M. S., and have now four missions among the Negroes: Sierra Leone, with 10 stations; Gambia, 4 stations ; Lagos and Yoruba Mission; and the Gold Coast, 7 stations. Numerous other societies have also conducted missions among them, for an account of which see article on Africa, under Slave Coast. In the interior very little work has so far been at tempted. II. Papuan Negro. The name Papua is a Malay term meaning " frizzled," and points at once to the mark which distinguishes the frizzly- haired Negro from the straight-haired Malay. The purest type of the Papuan is found on the western part of the island of New Guinea 01 NEGRO RACE 164 NEGRO RACE Papua, but their influence is felt throughout the whole of .Melanesia ;m<l parts of Polynesia , where they mingle ami amalgamate with the Malay or Mongoloid nice. In the words of Mr. Wallace: "The Papuans are well-made, have regular features, intelligent black eyes, small white teeth, curly hair, thick lips and large mouth, the nose is sharp but flat beneath, the nostrils large, and the skin dark brown." The Polynesians are considered by some ethnologists as differing in no fundamental particular from the Papuans, while others class them with the Malay, as an intermediate type between the Malay and the Negro. In their temperament and customs the Pap uans show many traits similar to those of the African Negro. Their belief in sorcery, their superstitious in regard to bits of wood and stone as causes of disease, their easy-going, listless life, light-hearted and boisterous moods, all point to similarity of origin. In their archi tecture, rude as it is, they follow the Malay fashion of building on piles. They show a great degree of skill in agriculture. The men build the houses, hunt, and fish, leaving the heavier work to be done by the women. The latter are more modest than the rest of the Polynesian races. The Papuan languages form a class by themselves, differing widely from the Malay o- Polynesian languages. (See Papua.) III. Mixed Races. The slave-trade has scattered the Negro race throughout the globe. In most countries of the eastern hemisphere they do not assimilate. The Negro is lost in the general population, and although a trace of black blood is seen in Morocco, in Arabia, Malabar, and Ceylon, and in the various races lying between India and New Guinea, where the Papuan type is met with, they have left no distinctive mark, and no statistics are available to indicate the number of Negroes, or the pro portion of the population which they form. The degree of intermingling which has gone on in the western hemisphere has given rise to many mixed races, with more or less of Negro blood in them. The terms Creole, Quadroon, Octoroon, or Mulatto are well known and gen erally understood, but there are other less com mon terms, such as: Mestizo, half-breed, of either white and Negro, or Indian and Negro; Creole, in addition to the common meaning of one born in Spanish America, of European parents, is also applied in Peru to the children of Mestizoes; Zambo, half-breed, but usually the issue of Negro and Indian, or Negro and Mulatto; Zambo Preto, progeny of Negro father and Zambo mother. In the South American countries these terms are multiplied until almost every shade of mixture has its appro priate term. Though the slave-trade is carried on in a few places still, yet practically slavery is extinct, and the many Negroes who are in the countries to which they have been taken as slaves are now freed men. The Negi o in America. 1. In the United States. From the time of the first arrival of Negroes as slaves in the colony of Virginia in 1619 till the Emancipation Act in 1865, Negro slavery has been identified with and has greatly influenced the history of the nation. The final solution of the great question of slavery left the country with a greater question confronting it, which is called the Negro Question. During the first half of the present century the number of Negroes brought to the United States was from 60,000 to 70, 000 annually, and the number multiplied until in 1880 the Negro or colored element numbered 6,581,000, or 13 per cent of the whole population. Comparatively few of this number are of unmixed blood, while many retain but a trace of Negro origin, and are in their mental and physical characteristics almost entirely Caucasian. In the Southern States, the purer type of Negro is found, and they ex hibit the same characteristics already described. A jovial, light-hearted race, fond of a laugh, living only in the present, contented with mere animal pleasures, full of superstition which in some has taken the form of religious fervor, not strict in their ideas as to the rights of property, possessing a low order of cunning rather than intelligence, full of moral sentiment and lofty emotions, but prone to immoral actions and low crimes; fearing the Voodoo woman with her fetiches, and yet shouting amen in Chris tian services with much unction the Negro, as modified by his environment in the United States, presents a mixture of good and evil, of childlike simplicity and shallow cunning, of deep feeling and weak character, of hopeless ness and of possibility, which may well stagger the faith and try the patience of those who are trying to educate and Christianize him. Nota ble instances of full-blooded Negroes there are who have shown an intelligence, a strength of mind and executive ability, a steadfast faith and upright life, equal to that of the Caucasian; and these instances, when viewed in connection with their as yet meagre opportunities, may fairly be placed in comparison with the great majority which seem to give weight to the opinion that the Negro is mentally and morally inferior to and can never be on an equality with the white race which surrounds him. It has been suggested that the Negro is not so- much immoral as non-moral, for there seems to be such a lack of the perception of right and wrong that a Negro will stop on his way to or from a prayer-meeting, at which he takes a fervid part, to lift a chicken from a neighbor s hen-roost. The Rev. Dr. Tucker, at the Amer ican Church Congress in 1883, brought out this side of the American Negro character when he spoke of Negro missionaries who were earnest and successful, unconscious of hypocrisy, but who were guilty of lives of the grossest immo rality, were addicted to lying and thieving, and yet were respected and heeded by their nocks. The Negro question is looked at in two dis tinct ways, not only by the politician but by the Christian, and the difference is due mainly to presence or absence of perspective. By those who live away from the daily contact with the Negro, who look at him idealized, as a man entitled to the rights of men, to all the privi leges of citizenship, and to all the yearning love which a fallen image of Got! should excite in the Christian heart, the practical difficulties in the way of civilizing, Christianizing, and elevating the Negro to the lauded plane of equality are ofttiines overlooked, and theory takes the place of practice, sentiment of com mon-sense, and faith and hope overpower "works." To those who live among the Negroes, who daily see the deficiencies in their character, in their capabilities, in their morals, there is an absence of perspective, and they take the other extreme view, that there is little that can be done for them, that liberty and NEGRO RACE 165 NEPAL equality should for some time, at least, be mere words without any practical meaning so far as they arc concerned. This is not only true of upright and honorable men who are not dis tinctively Christian, but men who are anxious to save the souls of the Negroes are just as averse as their political neighbors to contact with Negroes on terms of equality, or to recognition of their political rights. Among the men who are ready to keep the Negro from the polls by violence if necessary, are men who are active in Christian work; (this the writer knows from actual conversation with such a one). Between these two widely divergent views of the Negro there is, without doubt, as in all things, a middle ground, and to that mean the opinion of wise men is turning; but as yet it cannot be clearly defined, nor is the ques tion yet solved. While the political part of the Negro question is taxing the thought of the statesmen, the Church is doing her part to aid in the solution. (See article on United States.) In addition to the missionary work of the different churches, and that, of the American Missionary Associa tion (q.v.), there is a large and flourishing church among the Negroes themselves. The African Methodist Episcopal Church was organized in 1816, and in 1880 it had a total membership of over 400,000, and supported a missionary society which was organized in 1844 as the Parent Home and Foreign Mission ary Society. In 1888 nearly 300 missionaries were engaged in the home work of the church, though it has been only within the last ten years that any successful mission has beenestablished in foreign lands. (See article African Methodist Episcopal Church.) In addition to their own church, the Negroes form fifteen conferences of the Methodist Episcopal Church (South). Of the Baptists, a large proportion in the Southern States are Negroes, and many of the ministers have been men of great power and of great zeal in religious life. 2. In Mexico. It is difficult to calculate the number of Negroes in Mexico, for there the mixture is so blended that Negro ancestry is hard to trace. Of the population of nearly 10,000,000, the Negro element is put at 60,000, and by the constitution of 1824 all distinctions of race were abolished, and they are virtually amalgamated with the rest of the people. About 43 per cent of the people are of mixed race, Ne groes and Indians. 3. Central America. The number of the colored or Negro population in Central America has been estimated at 50,000. In this section of the country intermingling with the Indians and other races is very great, and there is little social distinction between them. 4. South America. Brazil was the last country in America to abolish slavery. In 1850 the slaves were estimated at 2,500,000; in 1887 the slaves were given on the official returns as numbering 723,419, and by a law passed in 1888 slavery was abolished. The Negroes are found principally in the provinces of Pernam- buco, Bahia, Rio de Janeiro, and Minas, and according to the census of 1872 numbered 1,954,452. In the other countries of South America the Negroes are so mixed with the other races (as in Peru), or form so small an element in the population, that no definite state ment as to their numbers can be attempted. 5. West Indies. The number of Negroes in the West Indies is about 3,000,000. Slavery was abolished in the British West Indies in 1834, in the French possessions in 1848, and in Cuba in 1886. (See article West Indies). The vitality of the race is surprising and is unaltered by their location, except when they leave the tropics or sub-tropics. The farther north they go, the greater the mortality, and their stability as a race, in constitution and numbers, depends upon the restriction of their habitation to the warm climates. Wellore. 1. The capital of a district of the same name, Madras, India, stands on the Tenner, and has been since 1840 a station of the A. B. M. U. ; 5 out-stations, 3 missionaries, 10 native preachers, 2 churches, 605 church-members, 5 Sunday-schools, 165 scholars, 7 day-schools, 217 pupils. Out-station of the mission of Free Church of Scotland at Madras (q.v.). 2. A pastorate in the Jaffna district of the C. M. S. Mission in Ceylon (1818), where there are 557 communicants, in the 4 pastorates. A girls boarding-school at Nellore has an attendance of 54, of whom 39 are Christians. There is 1 mar ried missionary. IVcmbe, an inland town in the Niger Valley, West Africa, 55 miles from the sea, and 1,500 miles from Sierra Leone. Climate hu mid; quite unhealthy for foreigners. Popula tion, 10,000 of mixed races, principally Ijo. Language, Ijo. Brass dialect. Religion, seven eighths heathen. Social condition very degraded. Government, hereditary monarchy. Political condition very distressing. Mission station of the Church Missionary Society (1876); 1 uuor- dained missionary, 1 church, 283 church-mem bers. 1 school, 78 scholars. In 1876 King Arkija surrendered his idols and built a church. His children were educated by the missionaries, and he was baptized and gave up polygamy. He died in 1879. Since that time Christianity is speedily spreading, and, as a rule, the chiefs of the households come to the church. Nevertheless in 1885 one instance* of cannibalism occurred. Nepal, independent kingdom, lying along the southern slopes of the Himalayas, in North. India; it is not one of the so-called "protected" or feudatory states, ruled by its own chieftain, but supervised by British officials, and so practi cally a part of British India; but it is still independent, under its own sovereign, and though there are treaty stipulations between its government and that of British India, it is out side of the immediate circle of British influence. To the north its territory extends up the sides of the Himalayan range until it meets that of Tibet along an unsurveyed and indefinite fron tier. Its southern boundary is usually about 30 miles from the foot of the Himalayas. On the west a small stream separates it from the sub-Himalayan British province of Kumaon; and its eastern limit is the small mountain state of Sikkim, north of Calciitta. Its greatest length northwest and southeast is 512 miles; its breadth varies from 70 to 150 miles. The total area has been computed at about 54,000 square miles. No census of population has ever been taken. The Nepalese estimate is about 5,500,- 000; true soberer, and probably more correct, opinion of Anglo-Indian officials places the population at 2,000,000. There are many abo riginal tribes in Nepal, most of whom seem to NEPAL 166 NEVIS be of Tartar or Chinese origin. But the reg nant tribe is that of the Gurkhas, who are de scended from the Rajputs of Northwestern India, and who migrated in the 12th century from the original home of their people during the early ascendancy of one of the invading Mussulman dynasties. In process of time they intermarried largely with the women of the mountain tribes where they took up their new abodes, though still adhering tenaciously to the Hindu religion. Most of these aboriginal tribes are Buddhists, but Buddhism is gradually dis appearing before the stronger Hinduism of the ruling race. Rice is the staple food of the peo ple. The highest known mountain in the world, Mt. Everest, 29,002 ft. high, as well as many Himalayan peaks inferior only to that, lie within the limits of Nepalese territory. Since the subjugation of the country by the Gurkha dynasty, several bloody revolutions, marked by the true Oriental features of assassi nation and usurpation, have occurred. The last was in 1885, when the prime-minister and two other prominent men were murdered by the head of a rival faction. The murderer at once made himself prime-minister. Violent as the revolution was, it was considered a probable step towards much-needed reforms within the kingdom. Nepal has never been open to the entrance of Europeans, though the Indian Gov ernment has usually maintained a resident there. Accordingly missionary operations have not yet been begun. The capital is Khatman- du, north latitude 27 42 , east longitude 85 12 . Population supposed to be about 50,000. Nepali Version. The Nepali belongs to the Indie branch of the Aryan family of lan guages, and is spoken in the kingdom of Nepal. A translation of the New Testament into this language was made by Serampore mis sionaries, and published at Serampore in 1821. This version has never been reprinted. A new translation was undertaken by Rev. W. Starb, and the Gospel of Luke and the Acts were pub lished at Calcutta in 1850, 1871, and 1877. Of the translations made by Scotch missionaries at Darjeeling, Genesis, Exodus, Proverbs, the Gospels, and Acts have been published. (Specimen verse. John 3 : 16.) 3 r Hist a* Nestorians, a people living in the moun tains of the Perso-Turkish frontier and on the plain of Oroomiah in Northwestern Persia. They are akin to the Jacobites of Eastern Tur key and Mesopotamia, and are sometimes spoken of as the Assyrian Christians. (See articles Persia; A. B. C. F. M.; Presbyterian Board (North); Archbishop s Mission; Histor ical Geography of Missions; and China.) Netherlands Missionary Society. Headquarters, Rotterdam, Holland. The Neth erlands Missionary Society was established in December, 1797, at Rotterdam, Holland, through the influence of Dr. Vanderkemp. a celebrated missionary of the London Missionary Society to South Africa. On a visit to his home he translated into Dutch and published an address to the religious people of Holland, which led to the establishment of the Society. The members are confined almost entirely to the Established Church. The General Synod, however, has no control over the missionaries or the funds collected, yet the missionaries sent out are examined and ordained by a com mittee of ministers appointed by the General Synod. The Society is supported by regular subscriptions, donations, and legacies. A body of directors, both lay and clerical, is an nually appointed from among the subscribers to control the affairs of the Society. The Soci ety has a college of its own for the preparation of candidates for the missionary work, a larire number of whom are not Dutch, but German and Swiss. For a time the funds of the Soci ety did not permit the sending out of mission aries, but were expended in home work, es pecially in publication, the establishment of Sunday-schools, etc. In the year 1800 they began to turn their attention more especially to foreign lands. Their funds increased rapid ly, and numbers of young men offered their services. Political complications, however, at that time rendered it wiser for them to enter into a friendly agreement with the L. M. S., by which missionaries supported by the N. M. 8. were under the general direction of the L. M. S. The first missionaries, Vos, Erhardt, and Palm, were sent to Ceylon, but they were un able to accomplish very much in that field, owing perhaps to the hostility of the Dutch Consistory of the island. In 1812 three mis sionaries, Kam, Supper, and Bruckner, were sent to Java. Mr. Kam established himself at Amboyna, in the Molucca Islands, Mr. Bruck ner at Samarang, and Mr. Supper at Batavia. Two years later, Holland having regained its independence from France, the N. M. S. com menced its operations independently, reorgan ized the seminary, and sent out nve mission aries to work with Mr. Kam. These estab lished themselves at Celebes, Ceram, Teruati, Ban da, and Timor, and found abundant oppor tunity for labor. In 1833 Mr. Kam, who had endured much exposure in his efforts to travel from island to island, and had been often em ployed, even \>y the government, as a peace maker among the tribes, died from the effects of overwork. In 1826 the same Society sent out Mr. Gutzlaff to China (see biographical sketch). A mission was also established at the Dutch colony of Surinam in Guiana, and Al- phonse F. Lacroix was sent to the Dutch terri tory in India (see biographical sketch). When in 1825 the Dutch settlements on the continent of India were ceded to the Dutch Government, their four missionaries connected themselves with the different English societies, thinking it better not to render their time and labor and knowledge of the languages of the people of no avail. At present the N. M. S. carries on its work in Java, Amboyna, and Celebes, and reports 18 missionaries, 184 native work ers, 136 schools, with 20,000 communicants. Nevis, one of the Leeward Islands, West Indies, is a colony of Great Britain. Area, 50 square miles. Population (1881) 11,864. Formerly a station of the Wesleyan Methodist Missionary Society. It is now under the care of the West Indian Conference. Congregations of the Anglican and Moravian churches are also the fruit of former missionary labors. NEW CALABAR 167 NEW FAIRFIELD New Calabar, town in West Africa, in the valley of the Lower Niger, on the Bight of Biafra. Climate mild, somewhat unhealthy. Population, 12,000. Race and language, Ibo. Religion, Fetichism. Government, native king dom. Mission station of the C. M. S. ; 1 mis sionary and wife, 1 church, 1 out-station. New Caledonia, together with its depend ency, the Loyalty Islands, is a French penal colony, lying about 720 miles northeast of Aus tralia, in latitude 20-22 30 south, and longitude 164-167 east. It is 200 miles long, 30 broad, with an area of 6,000 square miles, and a popu lation (1887) of 62,752; 41,874 natives; the re mainder are colonists, soldiers, and convicts. The natives belong to or resemble the Papuans. The Roman Catholics have established missions nt various points on the island, but so far no Protestant work has been commenced. It was occupied by the French in 1853, and has been a penal settlement since 1872. Newchwaiig, called also Ying-tze, one of the treaty ports of China, in the Mauchurian province Shing-king, is situated on a branch of the Liau-ho, 35 miles from the Gulf of Lian- tung. The real port is Ying-tze, farther down the river, to which the name of Newchwaug is also applied. The port is closed by ice for four or five months in the year. The product of pulse (beans) is the principal export. Population, 60,000. Mission station of the Irish Presbyterian Church (1868); 4 missionaries and wives, 1 fe male missionary, 12 native helpers, 6 out-sta tions, 76 church-members, 1 school, 11 scholars. United Presbyterian Church of Scotland; 1 mis sionary works in harmony and union with the Irish Presbyterian Mission. Newell, Samuel, b. Durham, Me., U. 8. A., July 24th, 1784; graduated at Har vard College and Andover Seminary; one of those whose memorial called the American Board into existence. He married Harriet At- wood, and sailed February 19th, 1812, as a mis sionary of the American Board for Calcutta. Forbidden by the East India Company to remain in its territory, he sailed with his wife for Mau ritius to establish a mission for that island and Madagascar. After a long and perilous voyage they reached Port Louis, where Mrs. Newell died soon after their arrival. Mr. Newell went to Ceylon, the opening there for a mission be ing favorable; but in January, 1814, he joined his brethren Hall and Nott at Bombay. He died of cholera May 30th, 1821, being violently at tacked while ministering to the sick, and was buried in the English cemetery. He was greatly endeared to the friends of missions by his de- votedness and his peculiarly amiable character. New England Company. Headquar ters, 1 Furnival s Inn, Holborn, London, E. C. , England. In the early part of the 17th cen tury the English colonists of New England, headed by the renowned John Eliot, " the Apostle to the North American Red Men," began the work amongst the Indians which laid the foundations for the New England Company. The accounts of the work among the Red Men, circulated throughout London in writings called "tracts," aroused so much in terest in the great city that the needs of the In dians were brought before Parliament, and on July 27th, 1649, an Act was passed with this title: "A Corporation for the Promoting and Propagating the Gospel of Jesus Christ in New England." In this Act "was recognized the necessity of work amongst the Indians for the purposes of evangelization and civilization, and provision was made for the expenditure in volved in the furtherance of such work. The Ordinance enacted that there should be a Cor poration in England consisting of a president, treasurer, and fourteen assistants, and invested the Corporation with power to acquire lands, goods, and money. History. Soon after the action of Parlia ment and the appointment of the members of the Corporation, a general subscription was directed by Cromwell, the Lord Protector, and nearly 12,000 was raised for the purposes of the Corporation. Commissioners and a treasurer were appointed in New England, and work was carried on by itinerant missionaries and school-teachers, chiefly near Boston. On the restoration of Charles II. in 1660, the Corpora tion created by the Long Parliament became defunct, but through the efforts of the Hon. Robert Bryle a new charter was granted by the king. This charter was completed in 1662. By it the Company was limited to forty- five members; the first forty-five named; the object defined; the name decided as "The Company for the Propagation of the Gospel in New England and the parts adjacent in Amer ica;" the duties and powers of the officers de fined; and in fact the complete constitution was made and adopted. The work progressed in the New England states until the outbreak of the War of American Independence, when the Company was obliged to cease its labors there. The field was therefore transferred to New Brunswick, but after a fair attempt was found unprofitable, and was again changed to British America, where since 1822 the work lias been permanently maintained. Present Work. The funds of the Company are derived from three sources, the original charter fund and two legacies. The money coming from two of these sources may be used only for work amongst the American Indians and work in American dependencies of the British crown, while that from the third may be used for spreading the gospel in any British colonies. The work carried on now by the Company is evangelistic and educational amongst the Indian tribes of Canada and Brit ish America. Between the years 1823 and 1840 large sums were contributed toward aid ing the Missions in the West Indies, but the increase of the work in North America of late years lias necessitated the withdrawal of funds from that quarter, and all have been devoted to the missions of the Company. The principal stations at the present time are: 1. Among the Mohawks, Oueidas, Ononda- gas, Cayugas, Senecas, and Tuscaroras, settled on the banks of the Grand River between Brant- ford and Lake Erie. 2. Among the Missasaguas of Chemong or Mud Lake and Rice Lake, in the county of Pe terborough, Ontario. 3. On the banks of the Garden River in the district of Algoma, near the rapids between Lake Superior and Lake Huron. 4. On Kuper Island in the Strait of Georgia, British Columbia. New Fairfleld, a town among the Dela ware Indians, Ontario, Canada. The oldest NEW F AIRFIELD 168 NEW HEBRIDES ISLANDS station of the Moravian Brethren in this region (1792); 2 missionaries and wives. Newfleld, a mission station of the Mora vians in Antigua, West Indies. It was opened in 1782, when the numbers of hearers at Grace- hill increased so largely that it was impossible for the missionaries to exercise the needful supervision, or for the negroes to be accommo dated. So it was very desirable to establish an out-station near by; aud as the Moravian Brethren were too poor to do this, the planters gave them a grant of hind, a considerable sum of money for building materials, much help in the way of lending them slaves who were skilled as masons and carpenters, and promised a yearly salary for a missionary, while the slaves gave all their leisure time to the work. Under these circumstances the station was begun, and is now continued under the care of a missionary and wife. Newfoundland, a British North Ameri can colony, comprising an island of that name and the coast of Labrador from Blanc Sablon bay, at the west entrance to the Strait of Belle Isle, to Cape Chudleigh, at the east entrance of Hudson Strait, a tlistance of about 750 miles. The island lies at the mouth of the Gulf of St. Lawrence, and is separated from Labrador on the northwest by the Strait of Belle Isle, 12 miles wide, and is rugged and for the most part barren. The principal range of hills is the Long Range Mountains, which run in a northeast di rection from Cape Ray to the Hurnber River, which with the Exploits, Terra Nova, and some other streams, are the principal rivers of New foundland, and are navigable by canoes or flats. The soil is not very productive, and poorly cul tivated; but it is rich in minerals, and there are fine quarries of building stone and marble found. The climate, being tempered on the one hand by the Gulf Stream and on the other by the Arctic Current, is neither so cold in winter nor hot in summer as might be expected, but the weather is very variable; dense fogs are prevalent, and fierce and sudden gales render navigation along its coast dangerous, and bring into use the many good harbors which its rugged coast line affords. Population, in 1874, 161,455, chiefly made up of English and French colonists aud a few Indians. The aborigines, a tribe of Indians called Beoths, are extinct. The chief occupations are fishing and trapping. Religion, Protestant and Roman Catholic. The executive power in Newfoundland is a governor appointed by the British crown, and a council of not more than 7 members appointed by the governor. The legislative power is vested in a council of not more than 15 members and a house of assembly of 31 members. The chief towns and commercial centres are St. Johns, the capital and emporium, on the southeast coast, Harbor Grace and Carbouear on Con ception Bay. New Guinea: see Papua. New Guinea Version, or South Cape dialect. This dialect belongs to the Melane- sian languages and is vernacular at South ( ape. New Guinea. A translation of the Gospel of Mark into this dialect, made by one of the teachers and revised by the missionaries, was published by the British and Foreign Bible Society at Sydney in 1885 under the care of the llev. J. P. Suuderlaud. Halle, town in South Central Trans vaal, East South Africa, southeast of Water- burg, northeast of Kaua. Mission station of the Berlin Evangelical Lutheran Society (1873); 1 missionary, 7 other helpers, 11 out-stations, 506 church-members, 206 communicants. New Hanover, a town in Natal, East South Africa, on a branch of the Umvoti River, north of Pietermaritzburg and south of Grey- town. Mission station of the Hermannsburg Missionary Society. New Hebrides Islands, a group in the South Pacific, part of Melanesia (q.v.), lying between latitude 21 aud 15 south, and longi tude 171 and 166 east, about 1,000 miles north of New Zealand, 400 miles west of Fiji, 200 miles east of New Caledonia, and 1,400 miles northeast of Sydney, Australia. There are about 30 islands of volcanic origin, mountain ous, with wooded ridges and fertile valleys, nearly all of them inhabited. Santo, the largest and most northerly of the group, is especially beautiful and picturesque. The principal other islands are Aurora, Eromanga, Tanna, Fotuua, Aneityum, Pentecost, Mallicollo, Auibrim or Lopevi, and Efate or Vati. Lopevi has a conical volcano 5,000 feet high. Tanna has the moun tain of Yoswa, the largest and most active volcano in the group. Cocoa-nuts and other magnificent trees grow in profusion, and the soil, like that of most volcanic islands, is very fertile, and fruits and vegetables are raised in abundance. A small group lies to the north of the above islands, and is called the Banks Isl ands or North New Hebrides. The population number perhaps 50,000, and belong in general to the Papuan race (q.v.). The general type is rather ugly: below the middle height, fairer than the typical Papuan, with low, receding foreheads, broad faces, and flat noses. Brace lets, ear-rings, and nose-rings made out of shells are very often their only clothing, though oil and red clay is smeared over the body in some of the islands. Kava, a kind of intoxicating drink made from the pepper-plant, is drunk by the men, but w r omeu and boys are not allowed to drink it. The characteristics and habits of the people differ greatly in the various islands; at Aueityum aud most of the southern islands the people have become Christianized, while on some of the other islands cannibalism is preva lent. The languages of the islands are about twenty in number, and sometimes two or three are used on the same island, so that the mis sionaries laboring at opposite sides of the island are unable to use each other s books for their respective congregations. These languages are alike in grammatical construction, and belong to the Melanesian class. The natives are very superstitious, and worship idols. Large carved images are found in the north, while rude, un- carved stones of all shapes aud sizes were the objects of worship in Aneityum and Tanna. The fear of the taboo prevails, and their sacred men are supposed to be able to bring rain, wind, disease, aud death. The cruel, treacherous, and savage characteristics of the people, who believe that strangers are the cause of storms, disease, and death, the exigencies of the climate, and the utter remoteness from the world s traf fic, unite to make the New Hebrides one of the most dangerous of all mission fields. Mission work is carried on in the main islands by the New Hebrides Mission. The Banks Islands are NEW HEBRIDES ISLANDS 169 NEW HEBRIDES MISSION visited by missionaries of the Melanesian Mis sion, with schools at Santa Maria and the other islands. New Hebrides Mission. This is a syuodical uuiou of missionaries of several dif ferent Presbyterian Boards carrying on mission- work in the New Hebrides Islands. I. HISTORY. The New Hebrides Mission was begun in 1848 by a solitary missionary settled on the island of Aneityum, but the origin of the mission ante dates that event by a good many years. The islands were named by Cook in 1774, though they had previously been discovered by Spanish sailors, who named Santo " Espiritu Santo;" and Bougainville, in 1768, had proved it to be but an island instead of a great southern conti nent, as the Spanish supposed. Cook s " Narra tive" of his voyage was the source of the great missionary zeal manifested at that time in Eng land. William Carey (see biographical sketch) was anxious to go to Polynesia, but went to India. The L. M. S. , which was formed through his influence (see article), sent its mis sionaries to the Tahiti and Samoan Islands. John Williams longed to extend the work to the New Hebrides, and expressed this desire as early as 1824 to the directors of the L. M. S. The United Presbyterian Church of Scotland (then the United Secession Church) placed .500 at his disposal to take the gospel to New Caledonia (q.v.) and the New Hebrides. His tragic death at Eromanga is part of the martyr history of the church, and the funds were used in Africa instead. Between that time and the arrival of Mr. Geddie (1839-1848) the mission ary ship of the L. M. S. visited the islands sev eral times, and left native Samoan teachers on some of them, many of whom suffered persecu tion and even death. Since 1848 the mission work has been dis tinctively Presbyterian. In that year the Pres byterian Church of Nova Scotia sent out the Rev. John Geddie of Prince Edward s Island. {See biographical sketch.) The United Seces sion Church made over to the Nova Scotian Church their claim to the South Seas, so this mission is the legitimate successor of the attempt of John Williams. II. DEVELOPMENT OF THE WORK. 1 . Aneityum. This, the most southerly island of the group, was not visited by Cook, but he saw it from Tauna. It is very picturesque, and has a good harbor. The climate is somewhat humid, but in general agreeable, and, to those who exercise care, not unhealthy. It was visited as early as 1830, and soon after that became quite a resort for traders who sought sandal- wood. Their ill-treatment by these traders had much to do with the hostility shown to strangers by the savages. The native teachers left by the L. M. S. ship "Camden" had to flee for their lives at one time, and were always in jeopardy, but they prepared the way for the work of Mr. Geddie when he arrived in 1848. Two years after his arrival, forty- five natives assem bled for worship on the Sabbath, and the first convert afterwards went as missionary to Fo- tuna. In May, 1852, the first church was formed, and in July of that year Rev. John Inglis and wife arrived and shared the work. Mr. Geddie had labored at Anelgahat, on the south side of the island, but Mr. Inglis com menced work at Aname, on the north side, where he labored for twenty-three years. In 1854 there were 30 schools, and 2,600 people attended worship. Mr. Geddie translated and printed at Aneityum the Gospel of John, the Acts and the Epistles of Paul; the Gospel of Mark was printed at Sydney, and Luke was sent to England to be printed by the British and Foreign Bible Society. Mr. Inglis took the whole New Testament to England to be printed (see Aneityum Version). The history of the succeeding years at Aneityum is summed up in the inscription on the memorial tablet to Mr. Geddie in the church at Anelgahat : " When he landed in 1848 there were no Christians here, and when he died in 1872 there were no heathen." In 1872 Rev. J. D. Murray joined the mis sion, but was forced to leave it in 1876, on account of the health of his wife. Mr. Inglis left the station in 1877 after the arrival of a new missionary, but continued his work by superintending the publication of the Old Tes tament at London. So wise was he in counsel, so generous in friendship, liberal in help, pacific in manner, so trusted by all, and so charitable in his dealings with other missions, that his ab sence was much lamented, and his memory is ever living in the hearts of his people. He has since published attractive and interesting narra tives of his work, which crown an able and honorable career as missionary for thirty years. The Rev. J. H. Lawrie, from Scotland, joined the mission in 1879, and after a furlough at the end of ten years is now at this post. 2. Fotuna. The Rev. John Williams visited Fotuna, and succeeded in conciliating the na tives, but his death prevented his carrying out his purpose to send teachers to them. Samoan teachers were left by the " Camden" in 1841, but they were killed and eaten or thrown in the sea two years later. Two Aneityumese were the pioneers from the work at Aneityum, and they were taken to this island by the "John Williams" in 1853. In the face of persecution, they stuck to their post, were joined later on by another teacher from Aneityum, and one from Rarotonga, and in 1866 the Rev. Joseph Copeland and his wife arrived at this island, where work has been carried on faithfully ever since, though it is still one of the most difficult fields. A medical mission has been established. 3. Aniwa. In 1840 Christians from Samoa settled here as teachers, but little progress was made, and the arrival of reinforcements from Aneityum was the cause of an outburst of long- srnouldering hatred on the part of the natives, who held a grudge against Aneityum on ac count of former cruel practices. The two Aneityumese teachers were attacked, and one was killed but the other escaped and fled to Aneityum. Other native teachers took up the work, undeterred by the fate of Nemeian, as the fallen teacher was called, and in 1866 the Rev. J. G. Paton found on his arrival that the people were in some measure prepared for his teach ings. The mission house stands on a spot long used for cannibal feasts. After eight years of labor the island was completely Christianized. 4. Tanna. The lighthouse of the Southern Pacific," as this island has been called, was a very hard and trying field, and the work here was accompanied with unusual disaster and death. John Williams native teachers had to flee, and Turner and Nesbit of the L. M. S. were also forced to escape for their lives in 1843. From that time till 1858 Samoan teachers repeat- NEW HEBRIDES MISSION 170 NEW HEBRIDES MISSION edly tried to introduce the gospel. Once in 1853 an outbreak of an epidemic of small-pox, care lessly introduced by aCalifornian ship, incensed the natives against foreigners, and the Samoan teacher with his family fled in an open boat to Aueityum. In 1854 the visit of a party of Tan- nese to Aneityum, where they noted with won der the improvements of Christian civilization, gave a favorable turn to the work, for they re quested teachers, and two were sent; many listened to their instruction and it seemed as though heathenism would be given up. But the recurrence of an epidemic led to the old superstitious fears of the baneful influence of the teachers, and for a time the lives of the teachers were in danger, but they remained faithfully at work. In 1858 Rev. John Paton and Rev. Mr. Copelaud landed on the island; Rev. J. W. Matheson and the Rev. S. F. John ston and wife joined them soon from Nova Scotia. In 1859 Mr. Copeland left to take Mr. Inglis work in Aneityum, and within three years Messrs. Johnston and Matheson, Mrs. Paton and child, Mrs. Matheson and child, were dead, and Mr. Paton, distressingly ill himself, after passing through harrowing scenes of death and in peril from the natives, was forced to flee from the island. The Rev. Thomas Neilson resumed work here in 1868, and by his medical skill, and the exercise of common-sense and Scotch caution, he has been able to continue in the work, and encouraging results are seen. 5. Eromanga. Not only by the blood of Williams was this mission field watered: it is the scene of other martyrdoms as well. Chris tian teachers from Samoa placed here in 1840 suffered much persecution, and were forced to leave the following year. Eight years later some young men were taken from this island to Samoa, and there instructed in Christianity. They returned in 1852 to work among their people; one went back to heathenism, but the others remained faithful till their death. The Bishop of New Zealand, who spoke the Erp- mangan language and felt, deeply interested in the work, secured several natives to study in the training-school at Auckland, who were Chris tianized and sent back to labor for their coun trymen. Christian influence was exerted from Aneityum as well. In 1857 Rev. G. N. Gor don of Nova Scotia was stationed at Eromanga. For four years he labored with untiring zeal and devotion. He translated Jonah, the Gospel of Luke, Acts, and a catechism and hymn- books. But a hurricane swept over the island, doing great damage; the measles, introduced by a trad ing- vessel, caused the death of hundreds of the people; and the old superstitions in re gard to the evil influences of foreigners took possession of the natives, and stirred up by an enemy of the mission, the angry people mur dered Mr. and Mrs. Gordon on the 20th of May, 1861. Some of the Christians fled to Aneityum and told the tragic story. Bishop Patteson, himself a martyr afterwards, was the first to visit the island after the murder. He felt the loss of his friend very deeply. He was accus tomed to stop and visit him, as he made his an nual visits to the islands. Now all he could do was to read the burial-service over the grave where the mangled remains had been buried by the faithful Christians before they sought safety in flight. The Rev. J. D. Gordon came out from Nova Scotia in 1864 to take up the work of his brother. He found a scattered but still faithful flock of Christians, who had been brave enough to keep up the services on the Sabbath. In 1868 Mr. J. McNair joined the mission from Scotland, but he died in 1870, and after a few years Mr. Gordon severed his connection with the mission. He still remained in Eromanga, and hoped to establish a mission to Santo, and perhaps New Guinea, before he died; but in March, 1872, while revising the translation of the seventh chapter of Acts, where the martyr dom of Stephen is recorded, the same passage which occupied Bishop Patteson on the morn ing of the day he fell a martyr at Nackapu, he was murdered by a native who had come to him upon an apparently friendly errand. In the same year Rev. Hugh Robertson and his brave young wife arrived from Nova Scotia. Know ing well the danger, they deliberately chose Eromanga as their field of labor. Since then the blood of the martyrs has borne rich fruit, for the report for 1889 says: "The work on Eromauga was never more encouraging; the converts are doing all in their power to help on the work of the mission, and under constant training they are growing in liberality and other graces with gratifying rapidity." In the church at Dillon s Bay is a tablet whose brief record is a fitting close to this slight sketch of the work at Eromanga: Sacred to the Memory of Christian Missionaries who died on this island: JOHN WILLIAMS, JAMKS HARRIS, Killed at Dillon s Bay by the Natives, 30th November, 1839; GEORGE N. GORDON, ELLEN C. GORDON, Killed on 20th of May, 1861; JAMES McNAia, Who died at Dillon s Bay, 16th July, 1870; and JAMES D. GORDON, Killed at Portinia Bay, ?th March, 1872. They hazarded their lives for the name of the Lord Jesus. Acts 15:26. It is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners. 1 Tim. 1:15. The other islands are visited by means of the " Dayspring," a vessel given by the Sunday- school children of Nova Scotia. The tragic history of the mission has interested many in it, and at present there are eight branches of the Presbyterian Church represented in the New Hebrides Missions, with 18 missionaries and 130 native teachers. III. Organization. The eight churches supporting this mission are: the Presbyterian Church in Canada (formed by the union in 1876 of the various branches of Scotch Pres byterians in Canada and the Maritime Prov inces); the Free Church of Scotland, including now the Reformed Presbyterian Church of Scotland; and the Presbyterian Churches of Victoria, New Zealand, Otago, Tasmania, South Australia, and New South AVales. The Established Church of Scotland also renders support in connection with the church in Canada. The representatives of these various branches- of the Presbyterian Church have formed them selves into one Synod, called the New Hebrides Mission Synod," which meets annually, and is the supreme authority in the mission in all general matters, each missionary being under the Synod in a general way. while personally responsible only to the church by which he is supported. Although each man is translating NEW HEBRIDES MISSION 171 NEW ZEALAND the Bible into and preaching in a language as diil ereut from that of any other man as Eng lish is from French or French from German, unity of method is aimed at and achieved. Old associations are forgotten in the New Hebrides; " Establishment" men and "Volun taries." men from the mother-church and the colonies, work together with one interest, and form indeed a " United Presbyterian Church" in reality and practice. ]\ T ew Hcrriiliut. 1. A town on the isl and of St. Thomas, West Indies, which was the scene of the earliest direct effort made by any Christian community for the conversion of the ignorant, debased, and enslaved West Indian negro. New Herruhut is pleasantly situated on high ground, backed by hills of yet greater elevation. Its distance from the town of St. Thomas is nearly four miles in a northeasterly direction. For several years the missionaries on St. Thomas occupied a very humble and un healthy tenement in the village of Tappas, now the town of St. Thomas, and preached the gos pel here and on the neighboring estates; but in 1737 they purchased a small plantation on an elevated and healthier locality, to which they gave the name of Pozaunenberg, which was shortly after formed into a settlement, and in 1753 received the name of New Herrnhut. It has at present only a small congregation, the majority of the inhabitants having removed nearer to the town. 2. A town on southwest coast of Greenland, south of Umauak. Mission station of the Moravians. Originally a group of huts built by Moravian missionaries, which now has grown to be quite an extensive settle ment. Occupied 1733 by Matthew and Christian Stach, the first missionaries to Greenland. Has 1 missionary. Providence Iland, Bahamas, West Indies, 17 miles long, 7 broad. More hilly than most islands of the group. Has fertile lands and produces good fruit. Popula tion, 10,000. Chief town, Nassau. Mission field Baptist Missionary Society; 1 missionary, 2 evangelists, 5 out-stations, 412 church-mem bers, 57 day and 430 Sabbath-scholars. Wes- leyau Methodist Missionary Society; 2 mission aries, 73 native helpers, 962 church-members, 6 chapels, 1 school, 26 scholars. Rotterdam, an out-station of the Moravian station of Waterloo, in Surinam, South America, built on a narrow peninsula north of the river Nickeris, in the village of New Rotterdam. The sea has made such encroach ments on this peninsula that the church and mission buildings have been twice removed farther inland. Mew Zealand. The colony of New Zealand consists of three islands, viz., North, South, and Stewart s Islands, together with certain small islets. The North Island is 44,000 square miles, the South Island 55,000, and Stewart s Island 1,000 square miles. Thus the area of the three islands in round numbers is about 100,000 square miles. The principal islands are separated by Cook s Straits, and Stewart s Island by Foveaux Straits. The entire length of the colony is 1,100 miles, and resembles Italy in form, while in size it is somewhat less than Great Britain and Ireland. In the North Island the mountains occupy one tenth of the surface, and vary in height from 1,500 to 6,000 feet in height. There are a few loftier volcanic mountains, as Tongariro (6,000 feet), which is occasionally active; Kuaperhui (9,100 feet), and Mount Egmout are extinct volcanoes above the snow-line. In the South Island Mount Cook rises to about 13,000 feet in height. New Zea land is situated in the South Pacific Ocean, 1,200 miles south of the Australian continent, and about 8,000 miles from San Francisco. The entire group lies between 84 and 48 S. latitude and 166 and 179 E. longitude. The climate of New Zealand is unquestion ably one of the finest in the world. "The climate s delicate, the air most sweet, fertile is the isle." The mean annual temperature of the different seasons for the whole colony is, in spring 55, in summer 63, in autumn 57, and in winter 48. In future it will become the favorite resort of persons seeking health from all parts of the world, possessing, as it does within a limited area, the most charming scenery and most desirable climate. The death- rate is only 10.29 per 1,000. The natives are of Malay origin, and superior to other inhabitants of the Pacific, intellectu ally and physically. The Maori is the average size of a European, viz., 5 ft. 6 in., but not so well developed. Mentally the natives are capa ble of very considerable development, and may hereafter fulfil Lord Macaulay s prediction of them. The government is administered by a Gover nor appointed by the crown, and a Ministry, a Legislative Council nominated by the crown, and a House of Representatives elected by the people. Though the provincial system of government is abolished, the colony is divided, as heretofore, into the following provincial districts : Auckland, population 130,379; Taranaki, population 17,999; Wellington (seat of govern ment), 77,536; Hawke s Bay, 24,568; Marl- borough, 11,113; Nelson, 30,203; Westlaud, 15,931; Canterbury, 121,400; Otago, 140,154; Chatham Islands, 199; total, including Chinese and half-castes, 578,482. A census is taken every three years. The last census, in Decem ber, 1888, estimated the population in round numbers, exclusive of aborigines, at 607,380. The Maoris, estimated in 1835 at 2,000,000, now number about 40,000, divided into many tribes, and scattered over an area of 45,156 square miles. They are chiefly located in the North Island. Only some 2,000are found living on the reserves provided by the government in the South Island. The king (nominal) resides in Waikato, in the provincial district of Auckland. His influence is paramount within a limited radius. Occasion ally he emerges from his solitude and reaches the confines of civilization, and learns European vices. He donned the blue ribbon some years ago, and the outside world has not heard much of him since. Recently, too, there has been a disposition to resort to pagan forms of worship. Gradually, however, the barriers are giving way before the rising, advancing tide of Christian influences, and though the social con dition of the aborigines is far from satisfactory, there is an undoubted movement upward _iu some districts of New Zealand. It is a wise provision of government to give them power to elect members to represent them in the legis lature, which meets yearly to make laws for the peace, order, and good government of the colony. NEW ZEALAND 172 NEW ZEALAND New Zealand was first discovered by Tasman in 1642, and surveyed by Captain Cook in 1770. Thereafter it was frequently visited by whalers; and eventually the first missionary of the cross landed in 1814, and entered upon his labor of love at the close of that year. The apostle of the Maoris is the Rev. Samuel Marsden, and to him belongs the honor of having publicly unfurled the banner of the cross in the Greater Britain" of the South. Marsden was the chaplain at the penal set tlement of Port Jackson, and he was greatly struck by the Maoris, who used occasionally to visit Sydney as working hands in whalers and small merchantmen. He built a hut in his parsonage grounds for their reception, and had as many as thirty staying with him at one time. He was greatly impressed by their superiority over other savages, and in 1807, when he visited England, he persuaded the Church Missionary Society to undertake the estab lishment of a mission in this colony. Delays of various kinds took place. Just as the mis sion party were about to leave Sydney on one occasion, news arrived of what is known as the "Massacre of the Boyd" at the harbor of Whangaroa. The natives attacked the vessel out of revenge for indignities suffered by one of their chiefs at the hands of the captain, the vessel was burned, and the crew and passengers, amounting to nearly seventy persons, were killed, only eight having escaped. The general horror caused by this event was greatly in creased by the "o er true tale" of cannibalism connected with it. In 1814 Marsden purchased the brig "Active," of 110 tons burden, to be mainly used for the purpose of the mission. After she had paid a preliminary visit to New Zealand to reconnoitre, Marsden, on the 19th November, 1814, embarked on board to for mally open the mission. He took with him three lay missionaries, Kendall, Hall, and King, with their wives and children, an adventurous friend named Nicholas, and eight Maoris, in cluding a chief named Ruatara, whom he had befriended in Sydney, and his uncle, the far- famed Hongi, destined ere long to become the most powerful man in New Zealand. The "Active" first went to Whangaroa, the scene of the Boyd massacre, where Marsden suc ceeded in winning the confidence of the natives, and afterwards to Rangihoua, Ruatara s village in the Bay of Islands. We have a graphic account of the first service, which was held on Christmas Day. Ruatara enclosed about half an acre of land with a rough fence, erected a reading desk and pulpit in the centre, and covered the erection with some black cloth he had brought from Sydney for the purpose. He also arranged some old canoes on each side of the pulpit as seats for the English; the native portion of the congregation was to sit, according to custom, on the ground. Finally he rigged up a flagstaff and ran up the English colors. The service was begun by singing the Old Hundredth Psalm. While the service was being read the natives stood up, and sat down at the signals given by Korokoro s switch, which was regulated by the movements of the Europeans. Marsden preached from the text, " Behold, I bring you glad tidings of great joy," and at the end of the sermon Ruatara told the natives in their own language what the mis sionary had been talking about. " In this manner," says Marsdeu in his journal, "the gospel has been introduced into New Zealand, and I fervently pray that the glory of it may never depart from its inhabitants till time shall be no more." The whole scene must have; been as dramatic and affecting as anything recorded in the romance of missions. The work thus inaugurated by Mr. Marsden and his coadjutors under the auspices of the Church Missionary Society advanced through various vicissitudes until in the year of grace 1841 Bishop Selwyu was consecrated Bishop of New Zealand (see Melauesian Mission). He was a prince of missionaries, and with apostolic zeal and fidelity consecrated his noble talents to the cause of his divine Lord. There are many at this hour in the colony whose lives have been influenced for good by his wise and truly Chris tian counsel. lie was a true friend to more than one missionary outside the pale of the Church of England. The next to enter the field were the Wesleyans. It was in 1822 that the pioneers of Methodism first set foot in New Zealand. In February of that year the Rev. Samuel Leigh commenced a mission in the North Island, under the auspices of the Standing Committee of the Wesleyan Methodist Church in London. The first station was planted at Kaeo, Whangaroa, in the north ernmost part of what is now the Auckland Provincial District. Here the Rev. Nathaniel Turner, father of Mr. C. W. Turner of Christ- church, took charge in 1823. For over four years the work was carried on ; but the soil was stubborn, little progress was made, and at last disaster overtook the mission. On January 9th, 1827, Hongi Hika, the famous chief of the Ngapuhis, "The Napoleon of New Zealand," advanced on Whangaroa, and the station was de stroyed. Mr. Turner and his family, alarmed in the night, fled through the bush for twenty miles, to Keri-Keri, the Church of England mission station on the Bay of Islands. The fugitives were in serious peril during their flight, but their lives were saved by the chief Patuoue, known afterwards in colonial days as Edward Marsh, and near Keri-Keri they were met by the Episcopalian missionary, the Rev. Mr. Wil liams, who with a party of natives went out to succor them. On January 31st the members of the Wesleyau Mission left for New South Wales. They did not long allow the ground to lie idle, however, for towards the end of the year they had re-established a mission in New Zealand. The station was at Hokiauga, and was under the charge of the Revs. John Hobbs and Stack. The progress of the work was at lirst slow. Up to the middle of 1830 the mission aries had obtained no success, and were appre hensive that orders would be received from England to break up the station. Under this impression Mr. Hobbs wrote home requesting permission to be allowed to remain alone. But a reaction was at hand. Later in the year the missionaries were able to report that twenty- eight young men and boys and six youngwomeu were living in the station under instruction. By the end of 1831 there were some converts, and the first class, of five men, was formed. The Rev. John Whiteley, who met a martyr s death in the last war, arrived at the Bay of Islands on May 21st, 1833. The mission work was now extending, and needed more laborers. In the school there were four hundred scholars, chiefs, old and young men and women, and even slaves. The first great success of the NEW ZEALAND 173 NEW ZEALAND mission occurred in 1834. On one Sunday in that year eighty-one converts were baptized, and fourteen couples married in the mission chapel at Maugungu. In December of the same year there arrived at llokiauga the Rev. James Wallis, still living at Auckland, after more than iifty years service in the Wesleyun ministry. In 1835, with Mr. Whiteley, he founded a sta tion at Kawhia. In 1836 the Rev. J. Buller, well remembered in Canterbury, came to New Zealand as tutor to Mr. Turner s family. At the end of 1837 there were fifteen chapels or out-stations in connection with the parent chapel at Mangungu and on the Hokiauga River. _ A printing-press had been set up at the mission station, and thousands of small books, in Maori, were issued therefrom. In 1838 the mission house and store at Maugungu were accidentally burned, their inmates escaped with difficulty, and but little of their contents was saved, de spite the gallant efforts of the Maoris. This year the worshippers at the mission chapel at the same place had increased to a thousand. The Wesley an Church in the Colony. On March 19th, 1839, the Rev. J. H. Bumby, who was drowned little more than a year later in the Waitemata, arrived from England to take charge of the mission. He was accom panied by Miss Bumby and by the Revs. C. Creed and S. Ironsides. Next year it was an nounced that there were connected with the mission 1,300 communicants or accredited church-members, and 600 catechumens or per sons on trial. In 1844 the Rev. Walter Lawry landed at Auckland, and was instrumental in establishing a college in that town, and a native model school at the Three Kings. In 1855 the Australian Conference was formed, the first ses sion being held in Sydney, under the presidency of the Rev. W. B. Boyce. This Conference undertook the control of the New Zealand Mis sions. By that time the Wesleyan Church in this colony had 16 circuits or stations, 20 European ministers, 508 European and 3,070 Maori members, 2, 514 European and 7, 590 Maori adherents, 733 European and 4,418 Maori Sun day-scholars, 19 churches for Europeans and 74 for Maoris, 21 other preaching places for Eu ropeans, and 121 for Maoris. The history of the English Wesleyau Church, under the Australian Conference, is one of steady progress; that of the Maori Church one of disaster. Through the spread of thellau-hau (a tribe living in the Wai- kato valley south of Auckland) superstition, and the diminution in the numbers of the native race, the membership fell from thousands to a few hundreds. The brave Whiteley was shot at Whitecliffs in 1869, by the men to whose welfare he had devoted a lifetime, and for a time the Maori Wesleyan Church, like the other native churches, in the North Island at all events, seemed in danger of being almost swept away. It is a strange coincidence, and yet not strange, that both societies should have almost analogous experience. Early in the field, and enjoying signal blessing in their work, we find the Wes leyan missionaries full of gladness; anon they were, in 1869, filled with sorrow and dismay at the disasters brought on by war and superstition. Very similar was the ordeal through which the Church Missionary Society had to pass. The first bishop of that Society (Selwyn) traversed the colony by land and sea, and wrote home: "Everywhere I see the people eager for in struction, meeting for daily prayers, keeping the Sabbath, learning to read portions of God s Word translated into their language: in short, I seem to see a nation born in a day." Then followed the war and its attendant evils, which seemed for a time to completely arrest missionary operations in New Zealand. It was not until 1841 that the Presbyterian Church entered upon this field of labor. The Reformed Presbyterian Church of Scotland sent out two saintly men, Messrs. Duncan and Inglis. The former is the patriarch minister of Foxton, who takes a warm interest in the evangelization of the natives; the latter is the ex-missionary of the New Heb rides who has translated the New Testament into the language of that interesting people. Both the Presbyterian Church of New Zealand and the Church of Otago and Southland take a deep interest in the aborigines, and for many years have employed agents specially among them. The Rev. Mr. Blake, M.A. , labored successfully in the South, while Messrs. Honore and Milsoii have toiled in the North Island amid many discouragements, but not without some measure of encouragement. Mr. Houore, in 1889, reported to the committee that " the moral and religious life of the Maoris in some parts of his district would compare favorably with that of an equal number of Europeans." From many directions prayers ascend in behalf of the Maoris that they may be saved. The Baptists of New Zealand were not unmindful of the Maoris, but could not well overtake the work. However, a Christian friend communi cated with Mr. Spurgeou and succeeded in having a missionary sent from the Pastor s College to labor in the North Island. The Salvation Army also has penetrated into the dark places of heathenism, and in its own way arrested the attention of the natives. How far it has influenced the native mind and heart it is difficult to conjecture. Enough has been stated to make it evident that the gospel through diverse agencies has been brought within the reach of all classes of society, both European and native. The desideratum in the colony at this moment is the moving of God s Spirit upon the people. Meantime the work of organization progressed steadily. The Church of England, under the able guidance of Bishop Selwyn, had its foundations laid firmly. The Free Church of Scotland in its infancy turned its thoughts to the " Brighter Britain of the South" as a suitable field for emigration. Hither, therefore, her wise sons came under the pas toral care of Dr. Burns, and under the serene southern sky unfurled the blue banner of Pres- byterianism. Hence Otago and Southland bear the impress of Knox on the educational and ecclesiastical systems formulated in the south ern part of the colony. Happily from one end of New Zealand to the other the leading Pres byterian churches of the world are blended into one brotherhood, and the antipodes pre sent to the world an undivided and sacred one ness, except in so far as Otago and Southland are geographically and otherwise a distinct and separate synod for a time. The Wesleyan Church, as already indicated, developed mar vellously. From being an outpost it began to assume the form of a duly constituted organiza tion. In 1874 the Wesleyau Church in this colony had grown to such dimensions that the New Zealand Conference was formed, with adminis trative but not legislative functions. The first NEW ZEALAND 174 NEW ZEALAND session was held in Christ Church, and the late Kev. Thomas Buddie, a veteran of the early days, was elected president. There were then 114 European and 12 native churches, with 148 other preaching places. The ministers, includ ing supernumeraries, missionaries, and proba tioners, numbered 56. There were 198 local preachers, 170 class-leaders, 2,937 church mem bers, 23,793 attendants at public worship, and 8,460 Sunday-scholars, with 900 teachers. Since the establishment of the New Zealand Conference the church has more than doubled its membership, and the work among the Maoris has shown signs of revival. According to the statistics presented to the last Conference, there were, at tlie end of 1888, 192 European and 16 native Wesleyan churches, 274 European and : 3 ]\Iaori other preaching places, 85 ministers, 343 European and 46 Maori local preachers, 236 European and 13 Maori class-leaders, 7,121 European and 294 Maori church-members, 5.059 persons on trial for membership, 47,999 Euro pean and 2,766 native attendants at public wor ship, and 18,633 Sunday-scholars with 2,039 teachers. What a contrast these figures present to those of 1855, when the European Church members were but 500, while those of the Maori race numbered 3,000. The principal feature of Wesleyan Church history of recent years has been the movement for separation from the Australasian General Conference, and for the establishment of a con ference with legislative powers in New Zealand. A proposition to effect this was rejected at the meeting of the General Conference in Christ Church in 1884. The principal reforms which the advocates of separation wished to effect in the church were two firstly, the extension of the term of the itinerancy, so as to enable min isters, with the consent of their congregations, to remain at one station for more than three years; and, secondly, the recognition as church- members of godly persons who do not meet in class. After the rejection of the proposals for independence in 1884 it was hoped that the General Conference would grant these reforms to the whole of the Wesleyan Church in Aus tralasia. The last meeting of that conference, however, passed over without this being done, and it remains to be seen what action will be taken by the New Zealand Wesleyans in conse quence. Nor did the Congregationalists and Baptists fail to organize themselves into unions. The manifold advantages of these unions and con ferences are recognized specially in relation to work in other parts of the world. It is a pleas ing feature in the colony to find the missionary spirit universally diffused through all the evan gelical denominations. In every instance aid is given to missions in other parts of the world while eagerly prosecuting evangelistic work and building up the cause of Christ in New Zealand itself. Home-mission work is best fos tered by evangelizing the regions beyond. The churches of New Zealand have sought from the beginning to make the adjacent islands of the Pacific the chief centre of evangelization. Bishop Selwyn not only attended to the spiritual wants of the colony, but established successfully an important mission in Melanesia, with Norfolk as headquarters. In 1855 the martyr Bishop Patteson was appointed to take the oversight thereof. It is now a diocese of New Zealand, and the present bishop (son of Bishop Selwyn) has a seat in the General JSynod. The Presbyterian Church has devoted its attention specially to work among the aborigi nes of the New Hebrides. This field is sacred, not only by the blood of Williams, but also by the blood of the devoted Gordons. The Rev. W. Watt and his wife have labored there on the island of Tanna for twenty-one years, and at length the cheering intelligence reaches tin- colony of spiritual quickening. The island of Ambrim was occupied by the faithful mission ary Charles Murray and his devoted wife, who was taken from his side. This island is now to be occupied by another laborer. Besides these Messrs. Milne and Michelsen are toiling at Nguna and Spi, and Mr. Smail was recently ordained and appointed to this promising field of labor. The group of islands which bear this name are situated to the northeast of New Cale donia and to the west of the Fijis, in south lati tude between 14 and 20, estimated at 2,500 square miles. The group embraces Espiritu Santo, Mallicollo, Ambrim, Aneityum, Ero- manga, Tanna, etc. The inhabitants, variously estimated at from 50,000 to 150,000, are largely savage, though a goodly number are in touch with the gospel. There are in all 17 Euro pean missionaries connected with the mission. Besides these more than 100 native teachers per form the offices of preachers, evangelists, and teachers on twenty different islands. Thus the churches of New Zealand co-operate with the Free Church of Scotland and the Pres byterian Churches of Canada and Australia in evangelizing the New Hebrideans. The Word of God has been translated in the languages of several islands. The climate is trying in some parts, and the French for a time menaced the mission, but hitherto the Lord has blessed and protected His work in these islands of the sea. The Wesleyan Church dispatched the Kev. G. Brown to New Britain, with some helpers from Tonga and Fiji. Unfortunately four of these men were murdered. Still the work was prosecuted with zeal and firmness, and now solid progress has been made. The Congregationalists have co-operated with the London Missionary Society, and in a gen eral way gave monetary help, though they have no distinct organization otherwise of their own in the Pacific, nor do they employ any mission aries of their own. The Baptists, on the other hand, are specially interested in India, and have sent two ladies to engage in zenana work. Considering the limited membership of this church, they have done noble service for the Lord in establishing this important mission. From the above outline it will appear that New Zealand is not unmindful of her duty to the heathen in the South Sea Islands. The results achieved may not appear to critics com mensurate with the treasure and blood ex pended, nevertheless real progress has been made by the various organizations employed in preaching the gospel \o the heathen. The church, however, is only now fully awakening to the magnitude and urgency of the work to be done in the Pacific for the Lord Jesus. Mean while the wonder is to see so many islands which a few years ago were the habitations of horrid cruelty now enjoying the light and love of heaven. The results cannot be tabulated by pen and ink. There shall come from these NEW ZEALAND 175 NGUNA VERSION southern seas an innumerable company which no man can number, of all nations and kindreds and people and tongues. Even so, come, Lord Jesus, and reign over these lovely isles of the sea ! Missionary societies at work in New Zealand : C. M. S., with 38 stations in the three dioceses of Auckland, Waiapu, and Wellington; 15 or dained missionaries, 2 unordaiued, 515 church- members Their work is among the Maoris. Wesleyau Methodist Missionary Society, with a large number of stations; 204 churches. Prim itive Methodist Missionary Society, with sta tions at Auckland, Dunedin, Oamaru, Waimate, South Invercargill; 279 church-members. 33 na tive workers, 10 schools, 901 scholars. United Methodist Free Churches, with stations at Ad- dington, Auckland, Christchurch, Malvern, Napier, Oxford, Kangiora, Reefton, Richmond, Wellington, Westport and Charleston, and Woodville; 80 native workers, 898 church-mem bers. Colonial and Continental Society, North German Missionary Society, Seventh Day Ad- ventists (America). IVewtoii, John, Jr., b. Lodiana, India, 1838. He was the eldest of the four sons of Rev. John Newton, Sr., who were all born in India and educated in America. John, the subject of this sketch, graduated at the medical college in the University of Pennsyl vania, went to India independently of the Board, became a member of the mission in 1860, and was afterwards ordained to the ministry by the Presbytery of Lodiana. His first regular work as a doctor was at Kupoorthula, but from 1866 to 1880 he was stationed at Sabathoo, where he had a dispensary. After Dr. Newton was posted there, the poor-house, established forty years before, became the Leper Asylum. As a physician, he took special interest in the lepers, and experimented with the view of dis covering some medicine that might arrest the progress of the 1 disease. He built several houses near the mission-house that he might the more effectively minister to his patients. Considering them not as medical patients only, but as the poor who needed the gospel, he had a small building erected, which served the double purpose of a dispensary and a chapel, and there the lepers assembled daily for wor ship, on the Lord s Day holding special ser vices. Dr. Newton was an earnest preacher, skilful physician, and an excellent writer. Though of scholarly turn, he was much en gaged in itineration, bazaar preaching, and labor among the soldiers of the local garrison. His most responsible charge was that of the Leper Asylum, having 89 inmates. A missionary as sociate thus speaks of him after his death: " No love in this dark world has ever seemed to me so much like the Saviour s as that of Dr. Newton for his lepers." A correspondent of one of the Indian newspapers says: " He was a true missionary, obeying in the letter and in the spirit the command given to the first mis sionaries, not only, preach, saying the kingdom of heaven is at hand, but, heal the sick, cleanse the lepers. He did this so far as medi cal skill and sanitary science enabled him." Dr. Newton died July 29th, 1880, of cancer of the stomach, after a period of great suffering. The funeral was numerously attended by Euro peans and natives. Soldiers who loved him car ried the coffin from the house to the cemetery. His father, who had been fifty years a missionary in India, read a part of the Episcopal service, closing with an address. The hymn, " Home at last, my labor s done," was sung. The mission say: "His fine endowments, thorough knowl edge of the language, great devotion to the work, make his removal a severe loss to the mission ary cause. " Ufeyoor, a city in South Travancore, India, 300 miles south of Madras. Hinduism, Mo hammedanism, devil worship, and various forms of degrading superstitious are met with among the Hindus, Pulyars, and aborigines who compose the population. The caste system prevails, and the marriage ties are very loose. The climate is hot, and in some parts very un healthy; average temperature 80 F. ; annual rainfall, 50 inches. Mission station London Missionary Society (1828); 1 missionary, 1 lay- worker and wife, 1 female mission a ly, 60 out- stations, 4 native ministers, 1,112 church-mem bers, 47 Sabbath-schools, 2, 140 scholars, 42 day- schools, 2,678 scholars. Perces Version. The Nez Perces belongs to the languages of North America, and is spoken by the Indians of Idaho. A transla tion of the Gospel of Matthew was made by the Rev. H. H. Spaulding of the Oregon Mission. of the A. B. C. F. M., was first printed in Oregon in 1845, and was reprinted by the American Bible Society in 1871. A translation of the Gospel of John was made by the Rev. George Ainslee, and printed by the Presbyterian Board of Publication at Philadelphia in 1876. (Specimen verse. Matthew 28 : 19.) Kunki wiwihnath, awitaaishkaiikith, "uyi- kashliph, wiwatashph, Awibaptainaiikith im- muua Pishitpim wanikitph, wah Miahspim. Wanikitph, Wah Holy Ghostnim wanikitph. Ng anga or Chinyana Version. The Ng anga belongs to the Bantu family of Afri can languages, and is spoken by tribes living around "Lake Nyassa. In 1886 the National Bible Society of Scotland published the New Testament in that language. Ngkangphu, in the r^-ovince of Kwang- tung, China. Station of the English Presby terian Mission among the Hakkas. Ngombe, town in the Congo, West Africa, between Lukolela and Equator station. Mis sion station Baptist Missionary Society; 3 mis sionaries, 15 church-members, 36 scholars, 38 Sabbath-scholars. . a volcanic isle among the southern most New Hebrides, Melanesia; has 800 inhabi tants. Station of the New Hebrides Mission, supported by the Church of Otago. A congre gation of 40 church-members, among whom is the chief, who had to dismiss 9 wives before baptism. \i: iina Version. The Nguna belongs to the Melauesian languages, and is spoken in the New Hebrides. In the year 1870 the Rev. Peter Milne from the Presbyterian Church of New Zealand settled there. In 1882 he pub lished his translation of the Gospels of John and Matthew at the expense of the British and Foreign Bible Society. Besides these two Gospels, the same Society published in 1886 the other two Gospels, and the Acts, also translated NGUNA VERSION 176 NINGHSIA by Mr. Milne, who claims that his translations are intelligible to about 7,000 people. Of the Nguna version about 2,020 portions of the Scripture have thus far been disposed of. \ ia Islands a small group lying to the west of Sumatra, in latitude 1 north, is com posed of one large island and several islets, and is part of the Dutch Residency of east coast, Sumatra. Area, 2,523 square miles. The Rhenish Missionary Society has 2 stations on the main island, at Gunong Sitoli and Fagulo, both on the east coast of the island. The popu lation is estimated at 230,000, who speak a dis tinctive language, into which portions of the Bible have been translated. Nias Version. The Nias belongs to the Malaysian languages, and is spoken in the island of Nias, near Sumatra. Rev. J. Demiuger re cently undertook a translation of the Scriptures into this language. He was especially fitted for such a work, for he had committed the lan guage to writing, and had prepared a grammar in Nias. At the request of the Rhenish Mis sionary Society, the British and Foreign Bible Society printed at London, in 1874, an experi mental edition of the Gospel of Luke. The Book of Genesis has also been prepared for the press by the same translator. (Specimen verse. Luke 22 : 70.) Andcrwa lawa o Ira ma afefu: Ya ug5 hulo da sogl O r no Lowalani? Ba manua o la hora ando : laml ande manua o, mS la odo ande so la.ando. Nicaragua, a republic of Central Ameri ca, bounded north by Honduras, east by the Caribbean Sea, south by Costa Rica, and west by Pacific Ocean. Area, about 49,500 square miles. The principal mountains are in a range from 10 to 20 miles back of the west coast, and running parallel to it, sometimes rising in high volcanic cones, sometimes subsiding into low plains or places of slight elevation ; it seems to have been the principal line of volcanic action, and Nicaragua is marked by some very high volcanoes. The Coco River, which rises in the Segovia Mountains, is the longest of Central America, its course being about 350 miles. The San Juan River, 120 miles long, is the only out let of the beautiful lakes of Managua and Nicaragua. The country is rich in minerals, especially gold and silver. Climate, except in the very highest portions, is essentially tropical; the northeast part is very damp, rainfall is moderate. The soil is very rich, particularly on the Pacific slope, where all tropical fruits and plants thrive abundantly. Population is about 350,000, consisting of aborigines, mulat- toes, negroes, and mixed races. The full- blooded Indians, who are civilized, are a sober and industrious race, but the half-breeds are lazy, vicious, and ignorant. Education is at a low ebb. The state religion is Roman Catholic, and other religions are not publicly tolerated. The chief industry is cattle-raising. The capital, Managua, has 8,000 inhabitants. Other cities are: St. Leon, the former capital, 25,000; and Nicaragua, 8,500. The constitu tion was proclaimed 1858. It provides for a con gress, the members of both houses to be elected by universal suffrage. The President is elected for four years. The Nicaragua Canal, when completed, will add greatly to the importance and prosperity of the republic. Mission work in Nicaragua is carried on by the Moravian Brethren in the coast region called the Mosquito Coast (q.v.), which \\us formerly an independent territory under the protectorate of Great Britain, but is now, by treaty of 1860, a part of Nicaragua. Recently (1890) pel-mission has been given the Moravians by the Nicaragua!! Government to follow their converts into the interior, from which the mis sionaries have been jealously excluded. Nicolmr ll;iii<l are a small group of isl ands attached to British India, lying in the Bay of Bengal, northeast of Sumatra, and south of the Andaman Islands. There are 8 large islands and 12 small ones. Great Nicobar is 30 miles long, and from 12 to 15 miles wide. The islands are well wooded and fertile. Cocoa-nuts are raised in great abundance. The aborigines are allied to the hill-tribes of For mosa. The Nicobar swallow is the builder of the edible birds nests, so highly prized by the Chinese, and they are the principal exports to gether with be*che-de-mer, tortoise-shell, and ambergris. Mission work is carried on in these islands by the Danish Mission Society. Nicolmr Version. The Nicobar belongs to the Malaysian languages, and is spoken in the Nicobar Islands, Bay of Bengal. The Rev. F. A. Ralpstorflf of the Moravian Brethren Mis sionary Society is preparing for the British and Foreign Bible Society a translation of the New Testament. IVicoinedia, a city of Bithynia, Western Turkey, 60 miles from Constantinople, at the head of the gulf of the same name. It was the ancient capital of Bithyuia, being built by Nicomedes I. in 264 B.C., and during the Roman Empire it was frequently used as an imperial residence. Under Turkish rule it decreased very much in importance, but has grown again since the extension of the railwa} from Constan tinople into the interior of the province. Its Turkish name is Ismidt. Mission station of the Western Turkey Mis sion of the A. B. C. F. M. (1840). It is a num ber of years since any missionary families have resided there, largely on account of the preva lence of malaria; Bardezag, just across the bay, and Adabazar, about 30 miles inland, being more healthy. There is a successful work in Nicomedia, and a church with a native pastor. Niigata, a seaport and the place of greatest commercial importance on the west coast of the main island of Japan; population, 44,470 (1887). The city is neatly laid out; the streets levelled, paved with gravel, well drained, cleaned, and lighted with coal-oil obtained in the neighborhood. It has a flourishing inland trade, and contains national and private banks, a government hospital, and a school of foreign languages. Mission station of the A. B. C. F. M. (1883); 5 missionaries, 4 missionaries wives, 5 other ladies, 15 native helpers, 7 out-stations, 2 churches, 226 church-members, 3 schools, 385 scholars. Reformed (Dutch) Church, U. S. A, 15 church-members. , prefectural city in extreme north part of province of Kan-suh, Northwest China, NINGHSIA 177 NIUE ISLAND situated on the Yellow River. Mission station China Inland Mission (1885); 5 missionaries. \iiigkwoh, prefectural city in the prov ince of Nganhwui, Eastern China, northwest of Hangchau and south of Nanking. Mission sta tion of the China Inland Mission (1874); 4 mis sionaries, 2 native helpers, 1 church, 43 church- members, 5 chapels, 4 out-stations, 1 school, 10 scholars. \incpo, one of the five treaty ports of China, opened to foreigners by the treaty of 1842, is one of the most important cities of the empire, and the principal emporium of the Chekiang province. It stands east of the moun tains, in a plain on the left bank of the Takia or Ningpo River, 16 miles from its mouth. The old wall surrounding it, 25 feet high and 16 feet broad, is in a good state of preservation. There are the usual gates, of all Chinese walled cities, north, east, south, and west, and two others, besides two passages for boats, in the 5 miles circuit. The principal striking buildings are the large ice-houses; the Ningpo pagoda, 160 feet high; and the Drum-tower, built earlier than the 15th century. Temples and monas teries are numerous, and very handsome. The houses are mostly built of brick, and are usu ally of but one story. The city suffered from the ravages of the insurgents during the Tai- piug rebellion, when it was occupied for six mouths (1864). The foreign trade of Ningpo is quite consid erable. Silks, cottons (Nankeen takes its name from this city), straw hats, white-wood carv ings, are the principal products. It was occu pied by the English forces on the 12th of Oc tober, 1841, after the fort at the mouth of the river, Chinhai, was successfully stormed. The climate of Ningpo is variable: the usual range of temperature is from 20-100 F. The rainfall is excessive. The population of the city and surrounding plain is estimated at 500,- 000. A distinctive dialect is spoken, called the Ningpo. Mission station of: A. B. M. U. (1843); 1 missionary and wife, 2 physicians and wives, 3 other ladies, 14 out-stations, 15 native preach ers, 7 churches, 248 church-members, 3 Sunday- schools, 160 scholars, 9 schools, 125 scholars. Presbyterian Church (North), 1844; 2 mission aries and wives, 2 other ladies, 37 native assist ants, 21 out-stations, 10 churches, 5 self-support ing, 760 communicants, 9 schools, 141 scholars. C. M. S. (1848); 3 missionaries, 2 female mis sionaries, 4 native ministers, 100 Christians, 1 college, 3 schools, 71 scholars. China Inland Mission (1857); 2 out-stations with a total of 107 communicants. Free Methodists, 2 itinerant preachers, 10 local preachers, 279 church-mem bers, 4 chapels, 9 preaching places, 3 Sunday- schools, 23 scholars. Colloquial Version. The Ningpo belongs to the languages of China, and is spoken in Ningpo and vicinity. An edition of the Chinese New Testament in the Niugpo colloquial was published at London in 1868 un der the care of the Rev. Messrs. F. F. Gough and Hudson Taylor. The American Bible Society published a re-revised edition in 1880. An edition in Roman characters, prepared by the Rev. E. C. Lord of the A. B. M. U. Mis sion (who had previously issued a translation of Isaiah in 1870), was published in 1874. In 1871 the American Bible Society published the Books of Genesis and Exodus, both translated by the Rev. H. V. Rankin. The American Bible Society, which had already published the New Testament between 1853 and 1859, in tends to publish the Old Testament in this dia lect. At present a representative committee is at work revising the New Testament. (Specimen verse. John 3 : 16.) Roman. Ing-we Jing-ming se-sih shu-ksen-zong ta ka-go din-dj, we s-16h Gyi-zi-go doh-yiang ng-ts, s-teh vsen-pah slang-stag Gyi cu-kwu feh-we mih-diao, tu hao teh-djoh iiong-yiin weh-ming. \ iuulaik. district in the province of Fuh- kien, China. Station of the C. M. S.; 376 communicants, 91 scholars. Nisbet, Henry, b. September 2d, 1818, at Laurieston, Glasgow, Scotland; studied at Glas gow University, Relief Divinity Hall, Paisley, and Chesunt College; sailed August llth, 1840, as a missionary of the L. M. S. to Tanua, one of the New Hebrides Islands. The natives were so hostile that he went to Upolu, where he settled soon at Fasitoonta, and had the charge of ten villages. He spent much time in visiting the out-stations, and was one of the missionaries who accompanied the Nova Scotia brethren to select their station in the New Heb rides, on the island of Aneityum. He was one of the revisers of the Samoan Bible. On the death of Mr. Stallworthy in Novem ber, 1859, he removed to Malua and took charge of the mission seminary during Mr. Turner s absence. When Mr. Ellis left Samoa in 1862, in addition to the work of the seminary he took charge of the station and mission press. Dur ing his residence at Malua he prepared for the students many lectures, sermons, notes of Scripture, etc., which were subsequently pub lished in England under his supervision. He spent some eight years longer in the mission tield in various departments of usefulness, and died at Malua May 9th, 1876. He received the degree of LL.D. from the University of Glas gow. \ i*lii\vo, a city in the Nagoya district, Ja pan. Mission station of the Methodist Epis copal Church (North), U. S. A. ; 1 native or dained pastor, 21 church-members, 20 Sabbath- scholars. Wisky (Niesky), a town on south coast of St. Thomas Island, Virgin Group, West Indies, \\ miles from St. Thomas town. Mission sta tion of the Moravians (1753); 1 missionary and wife. A theological seminary for the natives was opened here in 1886. \iiH- or Savage Island, one of the Ton ga group, Eastern Polynesia, between the Her- vey and Samoan Isles. Climate hot; tempera ture 75-98 Fahr. Population, 4, 726 stationary, and 363 away in ships, etc. Race, light cop per-colored Malays, Polynesians, "Hawaiori." Language, a combination of Tongese and Sa moan. Religion, Protestant. Government, a kingdom, rufed by head of clans under the king. Social condition now civilized, and very comfortable. The people are peaceable and good subjects, live in good houses, and are neatly clothed. Mission field of the L. M. S. ; NIUE ISLAND 178 NIZAM S TERRITORIES 1 missionary and wife, 11 native pastors, 25 other helpers, 11 stations, 11 churches, 1,450 church-members, 1 theological seminary, 20 students, 11 schools, 1,599 scholars. Xiue Version. The Niue belongs to the Polynesian languages, and is vernacular to the people of Savage Island, who number about 5,000; of these 1,500 are now professing Chris tians. In 1861 the Rev. W. G. Lawes of the L. M. S. settled on the island, together with the Rev. George Pratt. Parts of the New Testa ment were printed at Sydney in 1863 by the New South \Valcs Auxiliary to the British and For eign Bible Society, and in 1867 the entire New Tegument was printed at Sydney in an edition of 3,500. The Book of Psalms was published in 1870. In 1873 a revised edition of the New Testament, and Psalms, Genesis, and Exodus, were carried through the press in England by Mr. Lawes; another edition of the New Testa ment and Psalms, and an edition of the Penta teuch was published by the British and Foreign Bible Society in 1881. Mr. Lawes continued the work of translating the Old Testament, and during the year 1888 Genesis to 2 Kings, with Isaiah, Jeremiah, and Jonah, were printed at Sydney, Mr. Pratt reading the proofs. (Specimen verse John 3 : 16.) Nufcua pihia mai e fakaalofa he Atua mai ke he lalolagi, kua ta mai ai hana Tama fuataha, Ida nakai mate taha lie tua kia ia, ka kia moua |a e moui tukulagi. Nizam s Territories (British India), one of the largest and most important of the so-called "protected" or feudatory states of India, governed by its own native prince (in this case a Mohammedan, the descendant of the " Nizam-ul-Mulk," or viceroy of the Dec- can, who ruled the country as viceroy of the Mogul emperors of Delhi nearly two centuries ago, but in the decadence of the Delhi power rebelled and set up as an independent prince). A British resident is maintained at the Nizam s court (see article Native States). This state is officially known as the Haidarabad State from the name of its chief city and capital. Among the people it is popularly spoken of as "the Mogalai," in allusion to the Mogul origin of its rulers. It lies in the centre of the great table-land which occupies almost all of India south of the Vindhya Mountains. The limits of the state are north latitude 15 10 to 20 4 , and east longitude 74 35 to 81 25 . This does not include the district of Berar (which see), which is under British control, though nominally belonging to the Nizam s state. The area of the state without Berar is about 80,000 square miles. The population (1881), 9,845,594. Of this number about 10 per cent are Mohammedans; and as the ruling dynasty is Mohammedan, persons of that faith occupy not only the principal positions of trust tind authority, but also pervade the lower ranks of both civil and military employment. The state lies just where several language areas meet; accordingly there is a great diversity of dialect within its borders. Marathi is spoken by the Hindu population of the west and north west; Kunarese by the Hindus of the south west; Telugu by those of the eastern districts; Hindustani by the Mohammedans throughout, though Persian is the court language; and the ab original tribes (Gonds, etc.) have, as elsewhere, each its own tongue. The chief city and capi tal is Haidarabad (north latitude 17 22 , east longitude 78" 30 ), with a population, including suburbs, of 231,287, largely Mohammedan, though hardly any other city in India presents so great a variety of race. The people of the city are very warlike, and have- the habit of going armed with an imposing number and variety of weapons, some of which, it is true, arc antiquated, though on occasion capable of effective use. The same habit of carrying weapons is quite universal among Mohaminc- dans throughout the .state; to some extent Hin dus also adopt it. It is not unusual to see, in some village bazaar, ; : lan with a long match lock musket over his saoulder, a curved sword in his hand, two or three daggers and knives of different patterns stuck into his girdle, and a shield of ancient pattern hanging down his back. The presence everywhere of these walk ing arsenals, together with the violent and bit ter fanaticism of the average Mohammedan, and the feeling prevailing in the minds of the Moslem inhabitants of the Haidarabad state that it is a territory sacred to their faith and power, often renders missionary work there difficult, not to say dangerous; no Christian preacher has ever been actually assailed, though sometimes threats of violence are made. It is not considered safe for Europeans to venture into Haidarabad City without the permission of the authorities, or without adequate protection. In other parts of the territory life and property are usually safe. Secunderabad, a city closely adjoining Haidarabad, is assigned to the British as the headquarters of the Haidarabad subsidi ary force, furnished and officered by the Brit ish Government and paid for from the revenues of Berar. Secuuderabad being thus directly under British control is a perfectly safe place for missionary operations, which have been for some time in progress under the care of the Wesleyans. The American Methodists also, have stations in the Nizam s dominions, as well as the S. P. G. The American Board s Mission among the Marathas has extended its operations into some of the villages in the western part of the state, adjacent to the British districts in which the work of that mission chiefly lies. Their work in the Nizam s territory has been largely done by native itinerants and pastors, and has affected principally persons of the Mang caste one of the lowest of the outcaste classes of the Maratha country. Education in the Nizam s State is rather backward, and the general condition of the country, as shown by its roads, postal system, and other appliances of civilization, attests the inefficiency and careless ness of Oriental rule. Yet the constant ex ample of the British Government is not lost upon the leading men in the Haidarabad state, and the government is striving, not altogether without success, to pattern its operations after the model thus set before it. The railway uniting Bombay and Madras passes through the Ni/.am s state, and about 15 years ago a branch line to Haidarabad City was constructed by the Nizam s Government. though not without opposition from some of the oTder and more bigoted Mohammedans. and thus his capital city is brought into direct communication with outside civilization. On the whole, although this .Mohammedan area in the midst of terri tories under the control of an enlightened NIZAM S TERRITORIES 179 NORTH GERMAN MISS. 8OC. Christian nation is still to a degree benighted, yet rays of light are beginning to dawn over it, and civilizing influences are slowly penetrating it from all sides. IVjeino or Wonoredjo, a station of the Netherlands Missionary Society, Evangelical Church, in Java. East Indies. It has 257 church- members. (See Wonoredjo.) IVjciiliaiitfli, a station of the Basle Mission ary society in the province of Kwaugtuug, China; 3 missionaries, 16 native helpers, 453 church-members, 197 scholars. Nogai Turki, also called the Karass Turki, a dialect spoken by the Tartars in Ciscaucasia and on the lower Volga in Russia. The Penta teuch and New Testament have been translated anil published by the B. and F. Bible Society. \oii;;kliy Hem, station of the Welsh Cal- Tinistic Methodists, in the Shillong district, Assam, India; 3 churches, 68 communicants, 176 Sun day -scholars, 56 day-scholars. Noiigrymai, a village in the Khasia Hills, Assam, India, containing only 40 houses. To gether with Nongrang it is a mission station of the Welsh Calviuistic Methodists; 2 churches, 46 communicants, 154 Sabbath-scholars, 63 day- scholars. One missionary and his wife are in charge of the district, which includes eight vil lages. Nongsawlia, a station of the Welsh Cal- vinistic Methodist Church in the Cherra district, Assam, India; 2 native preachers, 131 commu nicants, 296 Sabbath-scholars. mission station of the Welsh Calvin istic Methodists, in Sheila district, Assam, India; 1 church, 1 preacher, 13 com municants, 35 Sabbath-scholars, 46 day-schol ars. _ Nongwali. 1. Stat ion of the Welsh Calvin- istic Methodists in the Shillong district, Assam, India; 3 churches, 45 communicants, 194 Sab bath-scholars, 67 day-scholars. 2. Station of the Welsh Calviuistic Methodists in the Sheila dis trict. IVongwar, station of the Welsh Calvinistic Methodists in the Sheila district, Assam, India; 1 church, 1 preacher, 31 communicants, 56 Sabbath-scholars, 29 day-scholars. Vononfi. one of the Gilbert Islands, Micronesia. Mission station of the Hawaiian Evangelical Society (1887). Population, 2,500; 2 native teachers. Nonpareil, a station of the S. P. G. in British Guiana, South America, with 171 Chinese and 172 Hindu Christians. Norfolk lolaiul, a dependency of New South Wales, Australia; the largest and finest of a small cluster of islands consisting of Norfolk, Nepean, and Philip Islands. Area, 14 square miles; elevation, 400 feet. Population, 500. MNsion station of the S. P. G. : 1 missionary. Headquarters of the Melanesian Mission (q. v.). NortBi Africa Mission. Headquarters, 19 and 21 Lintou Road, Barking, England. With the fall of the French Empire and the establishment in its place of the French Repub lic, religious liberty was granted not only to France, but also to Algeria, which was sub dued by her in 1830. Thus was North Africa opened for the introduction of the gospel. Mr. George Pearce, who was providentially led to visit Algeria in 1876, revisited it in 1880, and returning to England aroused considerable interest in the Kabyles, a portion of the Berber tribes inhabiting the mountains a little to the east of the city of Algiers. A mission to these interesting people was started. Mr. Grattan Guinness, who paid a brief visit to Algeria, and Mr. Edward Glenuy, who had independently been making investigations as to the condition of Morocco and Algeria, united in forming a committee for its management. In November of 1881 Mr. Pearce accompanied by Mr. Gleuny returned to Algeria, taking with them two young brethren to work under Mr. Pearce s direction. They settled at Djemmaa Sahrij, but met with so much difficulty through the suspicion and opposition of the French local administrator, that one of the young men, a Syrian, retired from the work, and the other returned in the summer of 1882 to Europe to seek a fellow-laborer with a French diploma who might be more favorably received by the local authorities. After encountering many difficulties, which threatened again and again to destroy the whole work, the mission was reor ganized in 1883. Several other friends joined in forming a council, and a fresh baud of workers was taken out by Mr. Gleuuy. who then pro ceeded to Tangier, the council having deter mined to widen its sphere to the other aborigi nal or Berber races of North Africa. Since then it has step by step extended its work, es tablishing stations in various places in Morocco, Algeria, Tunis, and Tripoli, and a branch mis sion to the Bedouins in Northern Arabia. It now no longer confines itself to the Berbers, but seeks to evangelize among all the Moslems, and is hoping to do definite work also among Europeans and Jews. There are seven fields into which the work is divided, which though they are small are each worked under distinct direct control from London. The character of the mission is. like that of the Young Men s and Young Women s Christian Associations, evangelical, and embraces mem bers of all denominations who are sound in their views on fundamental truths. The missionaries seek, by itinerant and localized work, to sell or distribute the Scriptures far and wide; and by conversation in the houses, streets, shops, and markets, in town and coun try, to teach Christian doctrine, encouraging to profession of faith and baptism. Educational work is not a prominent feature in this mission, but is subordinate to evangel istic work. Medical aid has been found most useful in removing prejudices. A hospital and dispensary are established at Tangier and a dispensary at Fez, but in Algeria much dif ficulty has been experienced through the law forbidding the practice of medicine without a French diploma. Stations have been formed at Tnngier. Tetuan, and Sifroo, in Morocco; Tlemcen, Oran, Mostaganem, Akbou, Djemmaa Sahrij, and Constnntine, in Algeria; Tunis and Tripoli, and at Horns, in Syria, northeast of Beyrout. This is the only mission seeking to fill the great field of Northwest Africa. North German Missionary Society. Headquarters, 26 Ellhorn Street, Bremen, Germany. From the early years of this century NORTH GERMAN MISS. SOC. 180 NORTH GERMAN MISS. SOC. missionary unions have existed in North Ger many. The first one not to speak of H loosely organized company, the " mustard-seed," in East Friesland was formed in Bremen in De cember, 1819. Their first collections were sent to Janicke in Berlin, and to Basle; during the very first year of the organization two men pre sented themselves to be sent as missionaries, and this led to vigorous work to support them. The establishment of this union is attributed to the interest awakened by Jauicke s work in Berlin, and the visit of Missionary La Roche to Bremen on his way from Basle to London. In the following years unions were formed in Liibeck (1820) and in Hamburg (1823), both sending their contributions to Basle. In these early years great opposition was experienced from the authorities and mockery from the peo ple. No church could be secured for their annual meetings, and notices of them could not be inserted in the papers in connection with other religious announcements. The first movement towards a work in com mon was an invitation extended by the State Bible and Missionary Union to the neighboring Hanover and Hanseatic Unions to attend its annual meeting in 1834. An organic union was not contemplated, but it was hoped that the conference would be repeated in subsequent years. A young theological student resolved at the time to go as a missionary, stated his determination, and expressed the wish that he might in some way retain close connection with the unions. This led to consultation as to the advisability of forming a society for inde pendent work. In June, 1835, a preliminary conference in Stade decided to make the pro posal to the various unions to assemble for the sake of organizing into a society. This occurred April 9th, 1836 the date of the organization of the North German Missionary Society. The unions that thus united were Stade, Bremen, Hamburg, Lauenburg, Ritzebuttel, Lehe, and Bremerhaven. Before October, when the next meeting took place, Elmshoru and Holstein had joined the number. In this October meet ing the permanent form of government was adopted, whereby the current affairs of the So ciety should be carried on by the committee in Hamburg, but its direction should remain in the hands of the unions that comprised the So ciety; these should assemble yearly, and all decisions should be by majorities. This con fessedly clumsy form of management is tlnis accounted for by the history of the organization of the Society, as a federation of independent unions. A second noticeable feature of the early period of the Society, and one destined to involve it in serious difficulties, was its confessional position. By 2 of the statutes both Lutherans and Reformed were recognized as its supporters; the existing relations of the two churches were to be in no way prejudiced; denominational differences caused by the historical develop ment of the two home churches were not to be propagated in the mission churches, but they were to be left to develop in their own ways. This section was adopted in October, 1836, in lieu of a statement agreed upon in April that the Augsburg Confession should be the norm. The Stade Union (Lutheran) objected to the earlier, as it might give offence to the Reformed. Such was the liberal spirit of the Lutherans at that time. In 1837 the Missionary Institute was deter mined upon, and was established in Hamburg. Five years later the first men were scut out to- New Zealand; in 1843 a temporary mission was started in India; in 1847 Western Africa was entered by missionaries of the Society. We conclude first the sketch of the work at home. Before 1850 the unions in Altona, Ros tock, Celle, Ludvigslust, Gllickstadt, Neustre- litz, and Heide had joined the Society. The thirteen supported this organization exclusively, and had a vote in the general assembly. In addition, about thirty others sent contributions, extending from the Russian Baltic provinces westward, including Danzig, Leipsic, and Cas- sel, to East Friesland, and reaching northward to Alpenrade in Schleswig. Especially in Holstein and Schleswig, in Hanover and Bilcke- burg, did the Society find support. The year 1846 was perhaps the summit of the prosperity under the old regime, when the income reached 8,210 thalers, and West Africa was determined upon as the chief field of activity. The confessional question from the first de veloped differences of opinion among the unions. As early as 1838 it was feared that the attitude of the statutes might be interpreted as one of indifference, and might allow doctrinal caprice on the field, and the assembly of that year directed two men to prepare an interpre tation of the section. The discussion in 1839 was a friendly one, and resulted in the follow ing resolutions : Section 2 was to remain un changed; it was to determine the instruction in the institute, and the ordination of the mis sionaries; further, it w r as declared that confes sional questions were not to be discussed in the Society. In spite of this, in 1811, similar ques tions arose. The Altona Union insisted that at one station there should be men of but one con fession. In 1844 the Augsburg Confession of 1530 was adopted as the basis of work and of doctrine. But these concessions to the Lu therans failed to ward off the division. In 1849 a reorganization of the institute was resolved upon. The next year the situation at home was such, complicated as it was by discourage ment in the field, that the very continuation of the Society became a matter of debate. While the possibility of maintaining it on the existing basis was unanimously conceded, the Mecklen burg Union announced that they would have to- withdraw 7 on confessional grounds. After their withdrawal, with the express statement that it was not on account of the leaders, but out of regard to other friends of missions in their ter ritory and that of Harms, though in this case on other grounds than the confessional question, chiefly because of the peculiar character of the man, the Society s headquarters were removed to Bremen. The Union there assumed the di rection, only on condition that the form of gov ernment be altered; the committee have now full powers. Only in case of closing or open ing a mission field are all the unions to- be consulted. Soon after the Stade and Han over Unions withdrew, and the constituency gradually assumed its present character. The radical change in the constituency of the Society is due partly to personal causes^ partly to the clumsy democratic mode of govern ment, that precluded the predominance of a single energetic man as an executive, but chiefly to the gradual growth, marked all over Ger many, of an ardent confessional sentiment NORTH GERMAN MISS. SOC. 181 NORTH GERMAN MISS. SOC. among Lutheraiis. The Society did not, how ever, become exclusively Reformed: it still " combines members of the Lutheran and of the Reformed Church, for the spread of the gospel among the heathen." Accordingly Lutheran members are on the committee as well as Re formed. The school at Hamburg suffered by reason of these conflicts. In 1848 it was transferred to Bremen, but was even then ready to expire. Louis Harms had in 1887 been chosen as In spector, but he declined the call because of his work in Lauenburg; in 1842 he was called as second teacher; but he again declined, as he could not leave his aged father. He now pro posed to undertake at Hermannsburg the edu cation of the missionaries; this proposal was accepted, but in 1850, as has been said, he left the Society, and the relation was abandoned. So the Society is without a school. In 1851 the decision to prosecute the work in Western Africa was occasioned by the offer of the Basle Society to supply men from its Institute; since then the men have been educated at Basle an arrangement not entirely satisfactory, because of the lack of local sympathy between Society and men. So far as possible, however, North Germans are selected for the work. In 18f}2 the office of Inspector was created, and F. M. Zahn was elected to fill it; he still holds the position. The organ of the Society is the " Monatsblatt der Norddeutschen Missiousgesellschaft " (from 1846 to 1851 under the title " Mittheilungen der Norddeutschen Missionsgesellschaft"). After careful examination of various pro posed fields of work, it was decided to begin in India among the Telugu tribes. A man was sent out in 1843, followed by two more in 1846; but it was thought necessary to have university trained men in India; the difficulties at home decreased the income; other missions must be continued; so very soon it was decided to give up the work there. Rajahmundri (Rajamahendri) was assumed by the American Lutheran Soci ety, and since then numerous other organiza tions have continued the work. Two young men who were intended for In dia at the first were unable to go there on ac count of poor health, and were sent instead to New Zealand, to which there was at that lime much emigration. A share in the New Zealand Colonization Company was bought for the mis sionaries, which should furnish location for the station in the uorthein part of South Island; but the work there in Nelson, so far as any was practicable, was in the hands of other socie ties; so one of the men went to Taranake in North Island, where he stayed until 1861; then the revolt of the Maoris drove him away, and he worked at Otago on South Island till his death in 1866. The second missionary went to the little island of Ruapuke, just south of South Island, where he is yet located. Money is still sent him, but the work is not any longer among the heathen, but among natives already nominally Christians. Further detachments of men were not needed ; so in 1846 Western Africa was decided upon, and in the following year four men were sent out. The location assigned them was in the French possessions, just under the equator. The French Government refused to give them permission to work, and they returned, disap pointed, to Accra, farther north and west, on the Gold Coast, where was a station of the Basle Society. Here they learned that mission aries were desired by the king of the Peki, an Ewe tribe east of the Volta River, some dis tance from the coast. The work soon began, but with only one of the four men sent out; three had died of the fever. This sad experi ence of sickness and death has been constantly repeated through the history of this misdon. In 1886 it was stated that out of 110 mission aries sent to the coast 40 had returned broken in health, 56 had died from the effects of the climate, and 30 of the 56 children born to the missionaries on the field had died. Other men were sent out, but discourage ment and sickness was so great that in 1851 all suddenly returned to Germany; one of the number died in the harbor of Hamburg. En couraged by the Basle Society, a second at tempt was made to occupy Peki, but this also failed. One man remained in Accra, waiting for permission to alter the plan and begin first at the coast; this was not deemed advisable in Bremen, and work was again begun in the in terior. After but a few months all were driven out by a war. This led finally to the adoption of the plan suggested by the missionary, and a station was opened in 1853, on the coast at Keta, which was then simply a harbor, where a large settlement was planned. The plan was slow of execution, and in order to reach the natives a second station was opened in 1856 at Waya, about 50 miles in the interior. In 1857 a third, Anyako, was begun between the two. A fourth was opened in 1859-1860 at Ho, formerly Wegbe. In addition to hindrances from climate, other causes have brought great tribulation to the mission: the language was ut terly strange, and must be learned and reduced to writing; wars have been frequent one es pecially, that lasted from 1869 to 1874, caused the temporary abandonment of Waya, the total destruction of Ho, and much damage to An yako. Ho was entered again in 1875, and the year 1889 witnessed the formal completion of the station. Keta has been less unfortunate; it is the seat of a seminary, a middle school, and of a newly organized deaconess founda tion. The state of the mission as given in the report for 1889 is as follows: There are two central stations already occupied, Ho and Keta, and a third, Amedschovhe, just begun in the north, on higher and healthier land. At Ho, which is since 1888 in German territory, ten Europeans are stationed, 6 men and 4 women, and 21 native helpers. At Keta are 10 Europeans and 63 native helpers. These number an increase of 12 workers during the year. In the Keta parish are 201 members, with 125 communi cants. At Ho, 516 members, with 283 commu- . nicants. The numbers are small, but the rapid increase of the last few years is full of promise. In 1880, after 32 years of work, there were 202 Christians. Ten years before that, 126. The 717 members at the present time are distributed in 10 parishes, varying from, 4 to 142 in num ber. In connection with the central stations are 12 out-stations, with native helpers, schools, and chapels; the great liability to sickness among European missionaries has led the Society to emphasize the training of natives to the work. Some are being trained in Germany, others at the schools in the field. The number of schol- NORTH GERMAN MISS. SOC. 182 NORTHWEST PROVINCES nrs in the seminary at Keta is 5 at present; 25 are in the middle school there. The total number of pupils iu all classes of schools the above mentioned, the regular station schools, those of the out-stations, and the evening schools is 315. The receipts during the year were. 82,000 marks, an increase of nearly 4,000 over those of the preceding year. In I860 the Society started a General Mis sionary Conference of the different organi/.a- tious of Germany, Scandinavia, the .Nether lands, and France. It meets at Bremen every three or four years, to consult upon topics of general interest. The decisions of the Confer ence are iu no way binding, but its influence is of greatest value to the cause of foreign mis sions. Northwest Provinces (British India), one of the great divisions or provinces of the Anglo-Indian Empire, and one of the five provinces which go to make up the Bengal presidency. Its ruler is the lieutenant-governor of the Northwest Provinces, who is appointed by the viceroy and governor-general of India, to whom he is directly subordinate. The prov ince (formerly the kingdom) of Oudh is almost wholly surrounded by the territories of the Northwest Provinces, of which it is practically a part, since the lieutenant-governor of the provinces is also chief commissioner of Oudh. The judicial administration of the two prov inces, however, is separate, but they are suffi ciently one to be considered together here. Their territory extends from north latitude 23 52 to 31" 7 , and from east longitude 77 5 to 84 41 . It reaches from Bengal on the south east to the Jumna River on the northwest (which is the boundary between the Northwest Prov inces and the Punjab). On the northeast the independent kingdom of Nepal forms part of the boundary, while farther west the area ex tends clear up into the Himalayas themselves, and impinges at last on Tibet. Near the south ern edge runs the great Ganges, though some of the territory of the province lies south of that river. Thus a vast extent of the Upper Ganges valley is included in these provinces, and the great tributaries of that river flow through it. The area of the provinces is 106,- 104 square miles. The population of the North west Provinces is 32,720,128; of Oudh, 11,387,- 741; in all, 44,107,869. The country is largely flat, sloping gradually towards the southeast. In the extreme northwest, however, it becomes mountainous as it approaches the Himalayan region, and several mighty peaks of that great range lie within the limits of these provinces, the highest being Nandi Devi (25 661 feet). In this vicinity are located several sanitaria and favorite places of European resort and residence. In this same region also, at the locality known as Haridwar, far among Himalayan defiles, the Ganges takes its rise. This is a famous point of Hindu pilgrimage, as being the source of their most sacred river. On the mountain-slopes hereabouts tea is grown in large quantities; this industry is mainly in the hands of Europeans, and supported by European capi tal. The Jumna River has its rise like the Ganges in the Himalayas; and, after describing a southerly, takes a southeasterly course, nearly parallel to the Upper Ganges, though gradually approaching it, and farther west it joins the greater river at Allahabad, which is now the capi tal city of the provinces. This point of union is another famous place of liimlu pilgrin.:.L. c. The district enclosed between these two rivers (known as the " Doab," or Two Waters), is de scribed as the granary of the Northwest. The rainfall of the whole territory is only twentv- tive inches a year, and confined within three or four months. This fact renders ariii.cial irri gation naceamy to ensure the fertility of the soil. The government has supplemented the smaller labors of the native husbandmen in this direction by establishing large canal svsUms fed by the great rivers of the provinces, and large enough often to be of use for navi:";;tinn as well as I m- irrigation. Besides wheat and the other cereals usual to Indian agriculture, large quantities of opium an grown near Benares, .-ii iil in other parts of the provinces, and in Oudh. Two hundred and fifty thousand acres, or six per cent of all the land under cultivation, \\as reported a few years since as devoted to opium. It is a government monopoly here as elsewhere in India. The population may be thus summarized: 86 per cent are Hindus, 13 per cent Mohammedan. The small remainder contains nearly 80,000 Jains, nearly 48,000 Christians, and a sprink ling of Parsis, Jews, Buddhists, Sikhs (a sect which has separated from Hinduism, but which still presents most of the traits peculiar to Hin duism), etc. The Christian population included in 1881, the year of the enumeration, over 13,- 000 natives, the results of missionary work. Of these 1,782 were Romanists, and the rest Protes tants of the several denominations sustaining missions in the province. Historically, these provinces present many points of great interest. Of the very earliest inhabitants few remnants now are left; the aboriginal tribes (Kols and others of this and adjacent regions) are almost certainly their representatives. The Aryan invasion pouring in from the northwest through the Punjab dis possessed the former dwellers on the soil, found ed great cities, of which the ruins of some re main (such as Hastinapur and Kanauj), and established kingdoms and dynasties, whose wars and achievements form the basis of fact for the great Hindu poem of the Mahabharat. At Kapila, iu Oudh, Gautama Buddha was born early in the 6lh century before Christ, and at Kasia he died half a century later. The territory of this province formed a part of the realms of the great King Asoka, who in the third century before Christ gave his political support to Buddhism and made it the prevail ing religion of Hindustan. In the llth cen tury after Christ the Mohammedans began to invade the land, through the same northwestern door as the Aryans before them. The uppei portion of these provinces became a few cen turies later the central seat of their power; though the city of Delhi, their greatest capital, once just within the northwestern boundary of the Northwest Provinces, has more recently been transferred to the Punjab. Late in tin- last century, when the great Mogul power had sensibly declined and was disintegrating into weak and petty principalities, the English au thority, then firmly established in Bengal under Warren Hastings, began to creep up the Ganges. Benares became theirs in 177."); a part of Oudh was ceded in 1801 ; other districts followed: but the details we need not here repeat. A British NORTHWEST PROVINCES 183 NORWAY cantonment was established at Cawupur as early as 1778, which became the nucleus of the present great city (see Cawupur). The dis tricts thus annexed to the English territory were first governed from Bengal; but in 1833 the plan WHS formed of erecting them into a fourth presidency; this plan was abandoned two years later in favor of that still in force, by which they constitute a province of similar rank to the province of Bengal, and like that governed by a lieuteiuuit-goveruor, subject to the governor-general. In 1856 the continued misgovernmeut of the King of Oudh caused that territory to be annexed and placed under the charge of a chief-commissioner, as above explained. The great Indian mutiny of 1857 raged more fiercely within the borders of this province than elsewhere in all India. It was at Mirat in its northwestern part that a native regiment of cavalry broke into open and violent rebellion on the 10th of May, 1857. After massacring their officers and many others, they started for Delhi. There the native infantry joined them. The city was seized by them, the old Mogul Empire was proclaimed, and the fire of rebel lion spread rapidly over the whole province. In September of the same year Delhi was re captured, and Lucknow was relieved the next March. The rebellion was wholly quelled be fore the end of 1858. But the siege of Delhi, the defence of Luckuow under Lawrence and his little baud, with its subsequent relief by Havelock, and the massacres at Cawupur, are destined to perpetual memory. Besides the cities already mentioned, all of which are famous on account of the great events just mentioned in connection with them, these provinces contain the city of Agra, cele brated as the capital of the later Mogul em perors, and adorned by Akbar in the 16th cent ury, and Shah Jehan in the 17th, with archi tectural works which are the admiration of mankind. The Taj Mahal (built by the last- named emperor) is said by some to be the most beautiful structure standing on the earth. Allahabad, the capital of the provinces, is a city of nearly or quite 150,000 population. Benares, the most sacred place in Hindustan in the Hindu s esteem, is also within the limits of these provinces. Hindi is the principal language, subject in different localities to marked dialectic varia tion. The Mohammedans mostly use Urdu or Hindustani, as they do generally throughout India, a fact which constitutes that form of speech the lingua franca of India. The follow ing description of the people may be quoted from Rev. Mr. Sherring s history of Protestant missions in India: " In place of the stunted, dark races of Bengal, of great vivacity, and of considerable keenness of intellect, you have a fine, stalwart people, tall, strong-limbed, often powerful, of noble presence, ready to fight, in dependent, of solid rather than sharp under standing, and of somewhat duller brain than their neighbors of Bengal. By reason of the contrariety between the two nationalities there is no friendship between them, nor is ever likely to be. The Bengali is proud; but it is because he is subtle and quickwitted, and thinks he is capable of overreaching you. The Hindustani is proud; but it is because of his trust in his strong arm, because of his long pedigree, be cause of his well-cultivated manly habits. The Bengali has no royal tribes to be compared for a moment with the Rajput clans of the north west, with lineages stretching back for a thou sand or even two thousand years." Christian missionary work dates back to 1807, when Rev. Mr. Corrie, chaplain of the East India Company, was stationed at Chuuar, and undertook a little evangelistic work in addition to his regular duties; and to 1809, when Henry Martyu, also a chaplain, residing at Cawnpur, made full proof of his ministry among the natives. But no regular missionary work by any agency specially existing for that purpose was undertaken until 1811, when the Baptist Society undertook to occupy Agra, sending thither Rev. Messrs. Chamberlain and Peacock from Seranipore. The opposition of the govern ment interfered, and the station was broken up, and not resumed by the Baptists until 1834. In 1813 Rev. Mr. Corrie, who had removed to Agra, gave the Church Missionary Society a hold there which it has never relinquished. The Baptists occupied Allahabad in 1816 or 1817, but aban doned the station after a few years, only to re sume it still more recently. The same Society began work in Benares in 1816, and was fol lowed in due time by others (see Benares). The Church Missionary Society has stations at Gorakpur, Azimgarh, Benares, Chunar, Alla habad, Agra, Aligarh, Mirat, Dehra Dun, Fyza- bad, Lucknow, and Barelli, and at a few r smal ler places. The American Presbyterians oc cupy Allahabad, Fatehpur, Fatehgarh, Maiu- puri, Etawa, Mxizaffaranagar, Saharanpur, Rurki, and Dehra Dun. It sustains at Allaha bad a theological school. The American Meth odists began their work just before the mutiny. Lucknow is their chief station. Others are at Amroha, Bijnour, Moradabad, Budaon, Sha- jehanpur, Sitapur, Baraich, Rai Barelli, Gonda, Naini Tal, Paori, and Cawnpur. The London Missionary Society, besides its station at Be nares, has work at Mirzapur, Almora, and Rani Khet in the hill region. There is a German Mission at Ghazipur. Ladies missionary so cieties co-operate with the missionaries at many of these stations, attending specially to work in the zenanas and schools. Education, promoted both by the missions and by government, is making fair progress. Norway. The missionary activity of the Norwegian people began with Hans Egede. But as Norway at that time was united to Den mark, and as Egede was supported and con trolled by the mission department of the royal government in Copenhagen, it is proper to refer his labor to the Danish Mission. Entirely na tional both in origin and operation are the three Norwegian Mission Societies now at work, the Norwegian Mission to the Finns, the Norwegian Mission Society, and the Mission of the Nor wegian Church by Schreuder. The Norwegian Mission to the Finns. Headquarters, Stavanger, Norway. The Finns, who occupy the northernmost part of Norway, from Roraas to North Cape, are allied to the Tshudi and Samoyedes of Rus sia, to the Magyars and the Turks, and belong to a race entirely different from the Scandina vian. A distinction is made between the Sea- Finns, located along the fjords and the ocean, and engaged in fishing and a little agriculture, and the Flik-Finns, who, with their herds of reindeers, roam about on the inland plateau; NORWAY 184 NORWAY but neither the former nor the latter understand the Norwegian language well enough to follow a Norwegian sermon, and even it they did, a visit to a Norwegian place of worship would, for most of them, mean a journey of from 50 to 100 miles over tracts of wild and weird land. Since the beginning of the 17th century they have been Christians, but only nominally; and for the last two centuries it has been a heavy task for the Norwegian Church during the union with Denmark poorly supported by the royal government, yet never given up by the Norwegian clergy to awaken a truly Chris tian life among them. Many venerable names are connected with that labor, but not until very recently has the problem been attacked in a systematic and effective w r ay. February 28th, 1888, Bishop Skaar of Troms5, to whose diocese the Finns mostly beloug, sent out an appeal to the Norwegian people, that mission aries or itinerant preachers who could speak the Finnish language should be sent out among them. This appeal was promptly taken up, and by means of a yearly subscription of about 4,000 crowns it has already been possible to set two Finnish-speaking Norwegian preachers to work among them. The Norwegian Mission Society (Det Norske Missions Selskab). Headquarters, Stavanger, Norway. In the third decade of the present century, after Norway had be come an independent state by the separation from Denmark in 1814, there were formed all over the country, but more especially among the followers of the great revivalist, Hans Nil- sen Hauge, a number of minor mission associa tions, the first and the largest among which was that of Stavanger, 1826. These associa tions sent their money and their missionaries, if any they had, to Basle; the Stavanger Associ ation, however, placed its first missionary, Hans Christian Knudsen, in the service of the Rhenish Mission Society. Asa striking sign of the energy of the movement may be mentioned, that the " Norsk Missions!) lad, " which in 1852 became the organ of the mission to the Jews, was founded at Christiana in 1827, and in 1845 fol lowed "Norsk Missionstidende," which still is the organ of the mission to the heathen. Then, in 1841, Jon Hougvaldstad, a small tradesman from Stavanger, but a personal friend of Hauge and seventy-one years of age, went to Germany to see with his own eyes what mission societies and missionary schools really were; and the re sult of his journey was, that August 8th, 1842, all the minor associations in Western Norway consolidated into one society. In 1843 they were joined by all the minor associations of Eastern Norway, and thus was formed the Norwegian Mission Society. It should be noticed, how ever, that the movement was carried on almost exclusively by laymen, while the Norwegian church, in its official position as a state institu tion, assumed a very cool and reserved attitude towards it a circumstance which later proved of importance for the formation of the Mission of the Norwegian Church by Schreuder. The Norwegian Mission Society is, as might be inferred from its origin, thoroughly demo cratic in its organi/atioii. The minor associa tions, numbering 900, besides 2.800 woman s so cieties, still exist, and have retained a consider able proportion of autonomy. They form eight circles, with their administrative centres re spectively in the following cities: Christiauia, Hamar, Drammen, Christianssand, Stavauger, Bergen, Troudhjem, and Troniso. Each circle holds a conference two years in succession in June or July, and the third year the General Assembly meets, deciding all the more im portant questions for the following three yeart. The central administration, consisting of the director of the Mission School, a secretary and eight members elected by the Conferences, hns its seat in Stavauger. It must consult the Con ferences on all important business, and it must carry out the decision of the majority of the General Assembly, irrespective of its own opinion. In 1887-88 the revenue of the Society amounted to 349,514 krpners, its expenses to 337,464 kroners. It receives an annual support of about 30,000 kroners from the Norwegian churches in the United States. It owns a fund of 200,000 kroners, a donation from Mr. P. von Moller at Helsingborg, Sweden, from which it pensions old and worn-out missionaries, or missionaries widows and children; but its mis sionaries are not allowed to marry without the permission of the Central Board. It maintains a mission-school at Stavanger, founded in 1843, closed in 1847, but reopened in 1858, and is now in a flourishing condition, with 14 pupils, and now and then visited by Zulus and Mala- gasses. It also owns a mission-steamer, pre sented to it by special subscription, and usually stationed at Madagascar. The denominational character of the Society is strictly Lutheran. According to its laws its missionaries must receive ordination from a bishop of the Lutheran State Church, and in order to obtain that they must, curiously enough, first have a license from the king, which, still more curiously, is valid only for a certain field. No harm, however, appears to have been caused by this requirement. The Society is engaged in two different fields: (1) Zululand and (2) Madagascar. (1) The Zulu Mission was begun in 1844 by Schreuder. To the Norwegians, as to other missionaries, Zululand proved a very hard, but after the first hindrances were overcome, a very promising field. The first station was founded there at Umpumulo, in 1850. In 1858 the first convert, a Zulu girl, was baptized at Umpu mulo. When Bishop Schreuder in 1876 trans ferred his services to the Mission of the Norwe gian Church, he carried with him a part of the field already under cultivation, namely Entu- meni. But the Society continued its labor with great energy and considerable success. In 1887-88 the full members of the congregations numbered 500, church-visitors 2, 000, children in the schools 448, catechumens 110, stations 11, ordained Norwegian pastors 14, uuordained native preachers and teachers 16. (2) The Madagascar Mission was begun in 1866, and soon assumed very large proportions, including now not only the Hovas in the inland, with a station in the capital, Antana narivo, a city of about 100,000 inhabitants, but. also, since 1874, the Sakalavas, " wild-cats," on the western coast, and since 1888 some points on the southern coast never before visited by Europeans. In 1887-88 the full members of the congregations numbered 16,- .">. ), church-visitors 44,000, children in the schools 37,500, ordained native pastors 16, na tive teachers and evangelists 900. There are in the inland 20 stations with 17 ordained Nor- NORWAY 185 NOTT, SAMUEL wegiau pastors, among the Sakalavas 5 stations with 4 ordained Norwegian pastors, and on the southern coast 4 stations with 4 Norwegian pastors. The Norwegian Church Mission by Schi entlei (Den Norske Kirkes Mission ved Schreuder). Headquarters, Christiauia, Nor way. Hans Palludau Smith Schreuder, b. at Sogndal, Norway, June 18th, 1817: d. at Un- tumjambili, Natal, Africa, January 27th, 1882, consecrated bishop in the Cathedral of Bergen 1866, was the father of the Norwegian Mission. His " A few words to the Church of Norway," 1842, had an effect throughout the whole country as if a mighty lamp had been lit. He started the Zulu Mission under tremendous difficulties, and it is indebted for its success to his eminent energy, his lofty enthusiasm, and powerful personality. During the war between the English and the Zulus most of the English and German mission stations were disturbed or fully destroyed. But Eutumeni was not touched; King Cetewayo had too deep a respect for Schreuder to dare such a thing. The Madagascar Mission he also directed and superintended at its beginning. Nevertheless, although he served the Norwegian Mission Society for thirty years, it was Always his wish to be the missionary of the Church of Norway, of the official state institutution, and not the missionary of any private association. In 1873 he separated from the Society and a committee was formed, with Bishop Taudberg at its head, and representing the Church of Norway. He took Entnmeui with him, and shortly after a new station was founded at Uutumjambili in Natal, where a church was built and conse crated in 1881. After his death the mission was continued by his pupils, among whom are several natives, under the direction of the above- mentioned committee, which has its seat in Christiania. In 1888-89 its revenue amounted to 7,072 kroners, and its expenses to 8,864 krouers. IVorwegiaii Version. The Norwegian belongs to the Teutonic branch of the Aryan family of languages, and is spoken in Norway, whose population numbers 1,925,000. Under the patronage of King Hakon V. Magnussons (1294-1319), parts of the Old Testament, with notes, were translated into the old Norwegian {Pentateuch-Chronicles were edited by Prof. Unger, Christiania, 1853-1862). In late times the Danish Bibles were used. Since the forma tion of the Norwegian Bible Society in 1816, the New Testament, edited by Bishop Beck, Professors Hersleb and Steverson, and the court-preacher (afterwards Bishop) Pavols, was published. A revised and corrected edition prepared by Prof. Hersleb was published in 1830. A new translation of the Old Testament was also undertaken by Prof. Hersleb 1842- 1873. In 1873 an edition of the New Testa ment revised by Professors Dietrichson, John son, and Esseldorp was also published by the Norwegian Bible Society. Some change was made in the language of this edition in order to conform to modern usage. The Old Testa ment was also revised in the same form and was completed in 1888. An edition of the entire Bible in this revised form was issued in the same year. Norwegian Lapp or Quaiiiaii Ver sion. The Quaues, a wandering people for whom this version is made, inhabit that most northerly part of Lapland which is called Fin- mark or Norwegian Lapland. This dreary re gion, having for its northern boundary the Arctic or Frozen Ocean, is the habitation of about 6,000 Quaues who until the beginning of this century were left without any version of the Bible in their vernacular dialect. The Bible Society of Fin land sent them copies of the Finnish New Tes tament, but they could not understand it, nor could they read intelligibly the Lappish Testa ment, though they speak a dialect of Lapland- ish. In 1822 the British and Foreign Bible Society voted a sum of money for a Quanian version, and at last in 1842 the Norwegian Bible Society published at Christiania a translation of the New Testament, made by a missionary among the Laplanders. The Psalms were pub lished in 1856. In 1875 a revised translation of the 1842 version, prepared by Lars Haetta, with the aid of Bishop Hersleb and Prof. Friis, was published by the Norwegian Bible Society. The British and Foreign Bible So ciety has of late years undertaken the publica tion of a version of the Bible, to be prepared by Prof. Jens Andreas Friis, for the Lapps, who number about 30,000, of whom 17,000 live in Norway, and have never had the Bible in their own tongue. They do not understand the Bible of the Swedish Lapps. The Book of Genesis in this new version was printed by the local Bible Society in 1887, and Isaiah in 1888. (Specimen verse. John 3 : 16.) Dastgo^ nuft rakkasen ani Ibmel mailme, atte barnes san addi, dam aiuo, amas juokkas, gutte 8 " a o a ^ 3sko lapput, mutto vai agalas selle - san azusL Wott, Henry, b. England 1774; sailed 1796 for the South Seas as a missionary of the L. M. S. ; stationed at Tahiti, Eimeo, and Hua- hine. Early in 1802, he with Mr. Elder made the first missionary tour of the island, and in thirty days he preached in nearly every district. During the war of rebellion in 1808 Mr. Nott remained at Eiineo. In 1825 he visited England, married, and returned to Tahiti in 1827. Having after twenty-seven years labor completed the translation of the Scriptures into the Tahitian language, and being in ill-health, he returned to England in 1836. He there revised the translation and had it published at the expense of the British and Foreign Bible Society, In 1838 he re-embarked for Tahiti, and soon after his arrival in 1840 retired from active service. He died at Tahiti, May 2d, 1844. IVott, Samuel, b. Franklin, Conn., U. S. A., 1788; son of Rev. Samuel Nott of Franklin, and nephew of Rev. Dr. Eliphalet Nott, Presi dent of Union College; graduated at Union College 1808, Andover Theological Seminary 1810; ordained 1812 with Newell, Judson, Hall, and Rice, the first company of missionaries sent out by the American Board; embarked with Gordon Hall February 24th. After some de lays from the East India Company, they reached Bombay, where they commenced the first mission of the Board in India. In 1815 Mr. Nott was taken seriously ill, and the phy sicians decided that he could not remain in that country, and that he should return to his native laud or to Europe. He embarked for America by the way of England. He died, July 1st, NOTT, SAMUEL 186 NUBA FULAH RACE 1869, at the residence of his son in Hartford, Conn., aged 81. \ o\ u nu. a town of Central Assam, south of the Brahmaputra, between Gauhati and Tezpore. Mission station of the American Baptist Missionary Union; 1 missionary, 2 ladies, 26 native helpers, 1 church (self-support ing), 89 church-members, 12 schools, 251 schol ars. \~tilm-Fulali Race. A very considerable number of tribes, some in Egyptian Soudan, and some over against them on the west coast of North Central Africa, are found to differ so much, both linguistically and ethnographically, from the several races into which the Africans have been heretofore divided, that some of the ablest recent writers on these subjects, such as F. Mtiller and Dr. R. N. Cust, have added a new class or group, with two sub-groups which they call Nuba and Fulah. This twofold race, Nuba-Fulah, is evidently very ancient, doubtless aboriginal in the lower basin of the Nile, which still continues to be the headquar ters of the Nuba portion of the general group. As the old Egyptian race was doubtless divided by the incoming of the Bantu family at an early age (see articles on the Bantu and on the Hotten tot), and apart of it carried southward until it came to the extreme south angle of the conti nent, and there took the name of Khoi-Khoi and then Hottentot, so the same incoming family doubtless proved an entering wedge, on its way up the Nile valley, to split the original Nuba race, through which it passed, on the south of Egypt, causing a portion of it to move first south ward, then westward, till it lodged, a part of it on the sources of the Nile, part east of Lake Ny- anza, and apart on the Niger, while another part moved on till it finally came to have its head quarters in the lower basin of the Senegal, and there came to be known as the Filatah, Fuladu, Pulah, or Fulah people, being so called because they were of a light brown, and thus in strong contrast with the Negroes of a pure black around them. The present scattered or frag mentary condition of the Nuba-Fulah race, a portion of it being found on the east of Lake Nyanza, as the Kwafi and Masai, other portions on the sources of each of the tw y o Niles, and yet other portions in different parts of Nigritia, all the way from Dar-Fur to the Senegal, as in groups here and there among the Hausa and other mid-African tribes, all goes to support the idea that the original Nuba-Fulah race was broken and scattered, as already indicated, by the divisive and propelling force of another powerful race, as the Bantu, at an early age of African history. One important branch of the Nuba stock still has its home in the original abode of the race the basin of the Nile from the first to the second cataract. The earliest account we have of them represents them as a powerful, superior race, of good features, not so dark on the northern border as farther south, and quite distinct from both t he Egyptian and the Negro. They were once Christians, but now, like all their neigh bors, profess the Islam faith, and speak, some the Arabic, and some their own vernacular lan guage. Some live as nomads in tents, and some as a settled, industrious, thriving people, in well-built houses. There is also a tribe or group of tribes, evidently related to the Nuba family in both blood and language, in Kordofan and Dar-Fur. They diller from the Negroes around them, believe in Islam, and speak, some of them, what is called the Koldagi dialect, some of them the Tumale, and some the Kon- jara. Other tribes of this class, us the K \\ali and Masai, who call themselves Loikob, and designate their language as the En.iruduk. are found on or near the equator. The Kw;,li have the Victoria Nyanza on their west and the Masai on their south. Both tribes, differing ma terially, as they do, from the Ilamitic race on the north, and from the Bantu on other side*. are counted as belonging to the Nuba-Fulah group. They are represented as the most sav age of all East African tribes. Still another group of tribes, as the Berta and Kamail, be longing to the Nuba-Fulah race, has its home on the Blue Nile, north of the Galla and \\e*t of Abyssinia. In this race are included also the Nyam-Nyam, together with the Golo and the Monlmtto on the sources of the White Nile and the Shary. Turning now and going westward between the 10th and loth degrees of north latitude, we come upon several families of the sub-Fulah group, scattered here and there all along from Dar-Fur through the Hausa and Mandingo countries, till we come to where they abound in Bundu, Futa Jalo and Futa Toro, south of Lower Senegal, where "they dominate, "says Dr. Cust, "as Mohammedan foreign conquerors. They have placed their foot firmly down in the land of the Wolof, and the people of the coast have come under their influence as far as the river Nunez. They are numerous and power ful in Mandingo-land and in the kingdom of Massina, south of Timbuktu. In Hausa-laud the kingdom of Sokoto and Gando is their cre ation, including the whole of the Hausa terri tory. Far to the east we find them in Boruu, Mandara, Logon, Baghirmi, Wadai, and even in Dar-Fur. Their tendency to expand is not on the wane, and they have made a powerful impression on the Negro population; from the union of the two races a mixed population has sprung up, called Torodo, Jhalonki, Tou- couleur, and other names." It is unnecessary here to detail their history or speculate on their origin. Their movement has been compara tively of late date, by force of arms, and coupled with the spread of the Mohammedan religion. They are spoken of by a recent writer as "an interesting Mohammedan people of the Western Soudan in Africa, remarkable for their enterprise, intelligence, and religious zeal. They are a race, and not a nation; have many tribes, several shades of color and varieties of form, probably from the fact that they have blended with various subject races. They cul tivate Mohammedan learning with much en thusiasm. Their history is quite obscure. Saccatoo is their principal state, but they are the predominant people of many countries in the Soudan." Very little mission work of a Protestant Christian character lias been as yet done or even attempted for this race; but the eyes of not a few are on the great region they occupy, with high purpose and hope of reaching them soon. (See article on "The Soudan" in this work; also article on " Mahdism and Missions," in "Missionary Review of the World," New Series, vol. iii.) NUBA VERSION 187 NUSAIRIYEH Nuba Version. The Nuba belongs to the Nuba-Fulah group of African languages, and is vernacular in Nubia. For the Mohammedans about Dongola, East Africa, the British and Foreign Bible Society published in I8M4 the Gospel of Mark, which the late Prof R. Lep- sius of Berlin had translated into the Fadidja dialect of the Nubian. Prof. Lepsius prepared his translation originally for his Nubian gram mar, from which it was republished in Roman characters and edited by Prof. Itheiuiseh of Vienna. Steps are now being taken, according to the Report for 1888, by Rev. R. H. Wtakley to have a part of the Society s version trans literated into the Arabic character, and to have its value tested by the Nubians resident in Alexandria and Cairo. . Nubia, a country of Eastern Africa, south of Egypt, and forming a part of the Egyptian or Eastern Soudan (see Africa and Soudan). Niiniadzu, town in Japan. A mission sta tion of the Methodist Church of Canada, in Southeastern Nippon, not far from Shidzuoka; 1 native pastor, 105 church-members. Prot estant Episcopal Church; 1 church, 4 commu nicants, 11 Sabbath-scholars. Vuiiipaiii (Nimpani, Nipani), British India. A town in the Belgaum district, Bombay, 40 miles north of Belgaum. Population, 9,777, Hindus, Moslems, Jains, Christians. Mission station of the Swedish Evangelical National Society (Swedish Fatherland s Association). \mnli Gopee, Vulli., b. in Calcutta, India. While a student in Dr. Duff s school he became a Christian, and was baptized by Dr. Duff in 1832. He afterwards, at the recom mendation of Dr. Duff, went to the Northwest to became a teacher in the orphan-school at Futtehpore. supported by the British residents. He was licensed to preach by the Presbytery of Furrukabad in 1843, and the following year was ordained to the work of an evangelist. In the Sepoy mutiny he escaped with his family from Futtehpore, to fall into the hands of the insur gents, and suffered much before he was finally released. He died in 1861, while pastor of the church at Futtehpore, under a severe surgical operation. When the hour of trial came, he said: "I am not afraid to die; I can trust that Jesus whom I have so often preached to others." Dr. " Duff wrote, on hearing of his death: " I mourn over him as I would over an only son, till at times my eyes are sore with weeping. When shall we have scores and hundreds clothed with his mantle and imbued with his spirit?" Nupe Version. The Nupe belongs to the Negro group of African languages and is spoken by the Nupe tribe on the Niger, West Africa, for whom the Revs. Messrs. C. Crowther and J. F. Schon translated the first seven chapters of Matthew, which the British and Foreign Bible Society published in 1860 at the request of the Church Missionary Society. Since 1884 the four Gospels have been published as trans lated by Archdeacon Johnson, and edited by Rev. J. F. Schon of the C. M. S. In 1886 an edition of 500 copies each of the Gospels of Luke and John as translated by Mr. Johnson was published in the new orthography as ren dered by Dr. Schon. (Specimen verse. Matt. 5 : 16.) Lugo cbayetinye un ndn alsi eye ezabo, a-a-le etun wanyi yeye, a-fe dzin yebo ndaye nan dan alidzana nan. Nusairiyeh, The.* The origin of the Nusairiyeh people seems lost in the obscurity of antiquity. In asking one of their chiefs con cerning their origin the most he could say was that it was very ancient. Another says that they descended from the Persians; others, from the Philistines, or from the tribes that Joshua drove out of Palestine. They have dwelt for hundreds of years where they now are, and it is probable that ethnologists and his torians have taken little or no notice of them because of their political insignificance and low state of civilization. However, their religious practices sustain the theory that they are de scended from some of the ancient heathen tribes of Palestine. At present they are a mixed race, just like many other races border ing on the Mediterranean, owing, no doubt, to the Crusades, when many thousands of Euro peans were lost and became mingled with the inhabitants of the country, and this fact proba bly accounts for the existence of so many blonde complexions among the swarthy abori gines. They receive their name from Nusair, who, with his son Abu Shaeeb, was a renowned leader and teacher among them, and who flour ished some centuries ago. They inhabit North ern Syria and Cilicia, and number about three hundred thousand souls. As to their religion, they are a branch of the Shiites who broke off under the leadership of Nusair, and their relig ious system was brought to perfection by one of his descendants named Khusaib. They are practically pagans, although they claim to be followers of Mohammed. They reject the caliphate of "Abu Bekr" and his successors down to " Abd ul Hamid," the present incum bent, and claim that the succession belonged of right to Ali. The contest for the caliphate was between these two after the death of Mo hammed. Ali was Mohammed s son-in-law, having married Fatima, his daughter by Kha- dijah, his first wife; and Abu Bekr was his father-in-law, Mohammed having taken Ayesha, the daughter of Abu Bekr, as one of his four teen wives. Tradition says that Abu Bekr com passed the death of his rival by strategy, the circumstances being that Ali was praying in a mosque, and Abu Bekr learning of it, sent two of his retainers to simulate a deadly quarrel out side of the mosque, knowing that Ali, hearing the disturbance, would rush out to separate the combatants, when they were to fall on him and kill him. The result was as anticipated, and the deadly feud which continues to this day was then precipitated. The followers of Ali devised a religion of their own, and being in the minority, and fearing persecution, they bound themselves by the most horrid oaths to keep it secret. None are initiated into its mysteries under 18 years of age, and women not at all, except that they are taught one short prayer to purify them. The applicant for initiation to the secrets of the Nusairiyeh religion must bring twelve men as security, and these must * This article is based largely upon an Arab book en titled "A Revelation of the Secrets of the Nusairiyeh Religion," by Suleyman Effendi of Adana. NUSAIRIYEH 188 NUSAIRIYEH be secured by two others; and not satisfied with this, the applicant is required to swear by all the heavenly bodies that he will never reveal the mysteries he is about to receive under penalty of having his hands, head, and feet severed from his body, and this same penalty will be visited upon him should he fail to complete what he has now begun. Consequently all the Nusairiyeh aie extremeiy reticent, and will never converse on the subject of their religion. Some years ago one of their number, Suleyman Eft endi of Adana, revealed their mysteries, at least in part, and after a time mysteriously dis appeared, and no doubt he suffered the penalty. Their religion is a conglomeration of almost all religions, ancient and modern, false and true. They have introduced the beliefs and the cere monies of the Jews, the Greeks, the Egyptians, the Phenicians, the Mohammedans, and the heathen in general. They worship Ali Ibn Abu Taulib, the prophet Mohammed, and Su leyman the Persian. They consider Ali the Father, Mohammed the Son, and Suleyman the Holy Spirit, a perfect Trinity; but they pay their chief adoration to Ali, ascribing to him the divine nature and attributes and also crea tive power, and the devout worshipper is repre sented as supplicating "his Lord, Ali Ibn Abu Taulib, with a reverent heart and a humble spirit, to deliver him from his wickedness." They teach that Ali created Mohammed, and that Mohammed created Suleyman, and that Suleyman created five great angels, and that the angels created the universe, and that each angel is entrusted with the management of some par ticular part thereof, viz. . One has charge of thunder, lightning, and earthquakes; another, of the heavenly bodies; another, of the winds, and receives the spirits of men at death; another has charge of the health and sickness of human be ings; and another furnishes souls for the bodies of men at birth. They assign to Patima a place very much like that assigned by Catho lics to the Virgin Mary. They consider that the moon is Ali s throne, and that the dark part commonly called, the man in the moon is Ali with a veil thrown over his form, but in the hereafter the veil will be removed and all true believers will see him as he is. Hence they worship the moon. They believe that the sun is Mohammed, and pay divine honors to it. They worship fire, the wind, the waves of the sea, anything that manifests power; the shades of the dead, the living, even men of influence and renown among them. These last they consider to be possessed of the spirits of the prophets, it may be of Ali himself. They pro fess to have a warfare, and it consists of two parts. The first is to revile and curse Abu Bekr, Omar, Othman, and all others who be lieve that Ali or any of the prophets ate or drank, or married, or were born of women, be cause the Nusairiyeh believe that the prophets descended from heaven without bodies, and that the bodies in which they appeared were not real, bu t illusory. The second part of their warfare consists in keeping their religion secret from strangers, and in refusing to reveal it under any circumstances whatever, even in the face of death. They believe in the transmigration of souls, and hold that the Moslem sheikhs enter the bodies of asses at death, that the souls of Christian priests enter the bodies of swine, that the souls of Jewish rabbis enter the bodies of apes, that the souls of the wicked among themselves enter the bodies of clean animals. Those among themselves who disbelieve their religion enter the bodies of apes. Those who are part evil and part good enter the bodies of those who belong to sects other than the .Nusairiyeh, while all good Nusairiyeh enter the bodies of Nusairiyeh each one accord ing to his grade and station. If one of an other belief should unite with them, they claim that in past generations he was of them, but for some sin he was compelled to enter a strange sect and remain a stated time as a pun ishment, when he was allowed to transmigrate to his own religion. Formerly they received no proselytes except from the Persians, and they were thus favored because they confess the divinity of Ali. Should one backslide from their religion, they declare that his mother com mitted adultery with one of the sect with which he has united, and that he has returned to his source. They have numerous feasts, and some of their religious rites are vile and abominable. The Nusairiyeh easily distance all competitors in lying and hypocrisy. They always accom modate themselves to their surroundings, pro vided the} are not able to overcome them. For example, should one enter a mosque with a Moslem, he performs the prostrations and genu flexions just as his companion; but instead of praying as does the Moslem, he inwardly curses Abu Bekr and all his successors, and likewise him who bows at his side. He argues that the Nusairiyeh religion is the body, while all other religions are clothing to be worn and thrown aside at pleasure; and it matters not what a man wears, it does him no injury; and he who does not dissemble thus lacks good sense, for no sen sible person will walk through the streets naked. The unpardonable sin with him is to reveal his own religion, for to reveal it is equiva lent to forsaking it. In regard to women, they teach that Ali created the devils from the sins of men, and that he created women from the sins of devils; and that is the reason why they do not teach women their religion. They believe that Ali has appeared in human form at various times during the history of the world. As a people, the Nusairiyeh are revengeful, and prac tice blood atonement in righting wrongs among themselves. They are thievish, and consider stealing, especially from infidels, a virtue. Nevertheless they are cowardly, and will not attempt either revenge or theft unless assured of personal safety. Their deep deceitfulness is no doubt due to the fact that they are sworn to eternal secrecy in regard to their religion. They will not acknowledge that they believe in Ali, for to acknowledge it is to reveal a part of their religion. They will rather deny it with an oath. Considering this fact one can imagine the difficulty of carrying on mission work among them. Socially they are semi-barbarous, and there are many feuds among them, tribe against tribe. They often have bloody en counters, and the hyenas and jackals feast upon the bodies of the slain. Their morality is low. All classes practise polygamy. Soda! purity is disregarded among the upper classes as when one chief becomes the guest of another of like rank the host sends his wife to share the bed of his guest. This abomination is not practiced among the common people. Politically they are a nonentity, being under the absolute sway of the Turk, and are therefore much oppressed; and were it not that the Turkish Goverment NUSAIRIYEH 189 NUSAIRIYEH places every available obstacle in the way of their enlightenment and advancement in civili zation, the rising generation would soon be brought under the influence of the gospel. The Mission of the Covenanter Church of America to the Nusairiyeh People. As early as 1818 the Covenanter Church of America began to consider the ex pediency of establishing a Foreign Mission. But various providential dispensations hindered the realization of their hopes until 1856, when th3 cause of missions was again revived, and Syria was selected as the field of operations. The Rev. R. J. Dodds and Mr. Joseph Beattie, licentiate, accepted appointments as mission aries. The latter was ordained, and both set sail for Syria with their newly married wives in October, 1856. After they had spent some time in Damascus studying the Arabic lan guage, Mr. Dodds settled in Zahleh, a large town in Mount Lebanon, while Mr. Beattie continued to pursue his studies in Damascus. In May, 1858, Mr. Dodds was compelled to abandon Zahleh because of the hostility of the Catholic priests, who instigated persecutions against him, and the people threw his goods into the street. Mr. Beattie then joined him, and they spent the following year in B hamdun and Beirut. After several explorations, Latakia, a town of about 15,000 inhabitants, situated on the shore of the Mediterranean, 36 north lati tude, was chosen, and there the mission was permanently established in October, 1859. It was intended to operate principally among the Nusairiyeh people, consisting of a number of semi-barbarous tribes who occupy the neigh boring Nusairiyeh mountains; but the Moslems and the nominally Christian sects were all found to be legitimate subjects of missionary operations, because of the ignorance and super stition that prevail among them. The Moslems however, were practically inaccessible because of the bigotry and intolerance of their leaders, and so remain to this day. Three native teachers were employed, and a school opened with a bright outlook. But little opposition was en countered until the effects of their teaching be gan to be apparent, when the prejudices of the people began to loom up in the pathway of the missionaries. The Rev. Mr. Lyde, an English missionary, a gentleman of high attainments and great benevolence, was operating in this field When Mr. Dodds went thither on a prospecting tour, and his health having failed, he presented the property that he had acquired to Messrs. Dodds and Beattie for missionary purposes, and withdrew from the field. The first con vert, Hammnd, a Nusairiyeh, was baptized by Mr. Dodds in December, 1861, and then it was felt that the mission had not only been planted, but had taken root. The first convert from any of the Christian sects was Salim Saleh, a youth who was in attendance on the mission school, and whose parents were mem bers of the Orthodox Greek Church. This young man suffered shameful persecution from the members of his own family, and was com pelled for a time to take refuge with the mis sionaries. On account of sickness Mr. Beattie and family visited America in 1863, and having recuperated returned in 1864, accompanied by David Metheny, M.D., and family, who had in the mean time been appointed as a medical mis sionary. The mission was making steady prog ress, striking deeper root and stretching out its branches, and about this time four schools were established i.. the mountains among the Nusairiyeh, manned by native teachers. The Medical Department added much to the effi ciency and influence of the mission by intro ducing th e healing art. Mr. Dodds and family visited America in 1865, in order to recruit their failing energies, and returned the following year with Miss Rebecca Crawford, who took charge of a newly established girls school. Much difficulty was encountered in persuading the Nusairiyeh to patronize this school. Two influences worked against it: they hold pecu liar ideas in regard to women, considering them inferior creatures, and consequently not sus ceptible of instruction; and again, they were suspicious of the designs of the missionaries thinking that they wished to gain possession of the girls, and after a time to transport them. A building for a girls boarding-school was erected in 1868, and by this means the girls were separated more from their heathen sur roundings, and were brought under the influ ence of Christia.. home life, and much more efficient work was done. In May, 1867, Mr. Dodds took charge of a mission station in Aleppo. It had formerly been under the care of the United Presbyterian Church of Scotland. The station consisted of two schools and one hundred pupils. Other schools were opened in various places, notably in Idlib, a small town in a fertile plain, a day s journey southwest of Aleppo, where there is still a small congregation of Protestants. Dr. Dodds died in December, 1870, and the field was aban doned, the mission not having the force to oc cupy it. Latterly the Rev. James Martin, M.D., of Antioch, has occupied Idlib, and is meeting with flattering success. Dr. Dodds was admir ably adapted to be a successful missionary. He was a classical scholar, and became very pro ficient in the Arabic tongue. In his day he was ranked with Dr. Van Dyck, who has since become the accomplished author and translator. He was habitually cheerful, possessed of great equanimity of temper, and of a sympathetic disposition; of keen intellect, retentive mem ory, and great ability of concentration. He died at the early age of forty-six, in the midst of his usefulness, and his loss was deeply felt, both at home and abroad. In the autumn of 1871 the Rev. S. R. Galbraith and his wife and Miss Mary E. Dodds, daughter of the lately de ceased missionary, departed for Latakia. They had been there but a few months when Mr. Galbraith fell a victim to fever, and his wife and child returned to America. It was a severe trial for the mission two deaths following one another in such quick succession, one a veteran and the other a fresh recruit; but one had no sooner fallen than another stepped forward into the ranks, and in 1872 the Rev. Henry Easson accepted an appointment to this field, and ar rived on the ground with his family in January, 1873. Dr. Metheny visited America the same year, was ordained a minister, and returned in the autumn. While at home the missionaries were not idle, but did some very effective _work by way of instructing the people, and stirring them up to a higher appreciation of mission work. The mission was not without its troubles, since a number of the Nusairiyeh converts were cruelly treated by the Turkish authorities be cause they had the effrontery to change their religion. Some of them were imprisoned and NUSAIRIYEH 190 NUSAIRIYEH others sent to the army, the authorities thus hoping to destroy the germs of Christianity that had taken root among the Nusairiyeh; and in this they were aided :md abetted by the chiefs of the people themselves, who began to fear for the consequences. But the result showed that it was the planting of the Lord, and when He plants, who shall pluck up? One of the con verts, David Makhloof.was very sorely tried. He was in the army during the Turco- Russian war. His Bible was taken from him. He was Hogged and imprisoned in a dungeon with the design of forcing him to deny Christ; but with all the fortitude of the early Christian martyrs, he stood firm and remained true, holding fast the profession of his faith without wavering. He was wonderfully preserved, having several horses shot from under him while in action. He was in the siege of Plevna, but was provi dentially spared to return to his family, and he is now a burning and a shining light in his own native mountains. And thus the work continued to grow apace. God had brought to naught the machinations of evil men against the spread of His glorious gospel. In the autumn Miss M. R. Wylie went to Latakia as a teacher in the girls school. The following year the Rev. Dr. Beattie and family visited America to arrange for the education of the children. The girls school was now enlarged to meet the growing need, and Mrs. Emma G. Metheny also erected a handsome chapel on the mission premises. Shortly after December, 1875 she was called to rest, and the chapel is now her memorial. In April, 1875, Suadea was included in the mission held. This station is 60 miles north of Latakia, at the mouth of the Orontes, and had been operated by Dr. William Holt- Yates and his wife. The Doctor having died, Mrs. Holt-Yates desired to return to London, her home; and having erected a commodious build ing upon the mission premises, she donated the entire property to the Latakia Mission, who have since operated the post, Mrs. Yates fur nishing 200 a year to sustain a boys boarding- school there, and a very successful work has been prosecuted. Shortly after Dr. Beattie s return to Syria in June, 1878, he received tele graphic news of the death of his wife, and he immediately sailed for America to take charge of his motherless children. He resigned his connection with the mission, and remained in America. About this time two more vacancies were created in the mission by the marriage of Miss Mary E. Dodds to Rev. D. Metheny, M. D. , and Miss Rebecca Crawford to Rev. James Martin, M.D., of Antioch. In 1878 Dr. Metheny and family visited America in search of health. He returned in November, 1879, accompanied by Rev. William J. Sproull and wife, and Miss Mary E. Carson. An effort was then made to expand the work, and eight or ten new schools were opened in the mountain dis tricts. These schools are preaching stations as well, and form centres whence light is shed on the surrounding communities. The nature of the instruction given is intensely evangelistic, and whenever a school is visited by a mission ary or a district superintendent, a short relig ious service is held. In favorable weather the people usually assemble under the shade of sonic friendly tree, but in foul weather the school building is utili/ed, and ordinarily every available spot is occupied, while on special oc casions the doors and windows are adorned with eager, expectant faces. Every year adds converts to the Protestant body, ami "the mis sion has acquired a strong and beneficent in fluence throughout the entire field. Mis>( ar son s health failed, and Miss Wylie returned with her to America in the summer of 1880. Dr. Bcattie was persuaded to return to Syria in December of the same year, and opened a theo logical school for the training of a native minis try. Miss Wylie also returned in Ma} , 1881, and steps were then taken to enlarge the cur riculum of the girls boarding school, and render it more efficient. The school had grown BO much in public favor that many applicants for admission were turned away for lack of accom modations. A boys boarding-school was aUo being conducted m Latakia on a small scale, and the need of an industrial department for their benefit was sorely felt. In the autumn of 1881 A. J. Dodds, M.D., and Miss Evadne M. Sterrett, having accepted appointments on the mission staff, repaired to Latakia. Dr. Dodds had recently been graduated from Jefferson Medical College, Philadelphia, with high hon ors. He was a son of the late Dr. Dodds of Aleppo, and was born in Damascus. He resided in Syria until he was fourteen years of age, and having considerable knowledge of the Arabic language, he entered immediately upon his labors as a physician. He was united in mar riage with Miss Mizpah E. Metheny September 26th, 1882. In December, 1882, Rev. D. Metheny, M.D., and Miss E. M. Sterrett were transferred to Cilicia to establish a mission, and they opened schools in Tarsus, Adana, Mersine. and Alexandretta. In 1886 a building was erected in Mersiue, and the efforts put forth have met with encouraging success The pop ulation of this section consists of Nusairiyeh, Turks, Armenians, and Greeks. Considerable opposition has been manifested by the authori ties, and one teacher was thrown into prison on pretence of having violated the school law and a Turkish prison is not to be judged by prisons in Christian lands. In October, 1883, the mis sion was sorely tried by the death of Dr. Beattie. His loss was deeply deplored by all. He was a model missionary, amiable, urbane, and keenly sympathetic, and will always occupy a chief place in the hearts of those who knew him. He was an effective preacher, and in him the last of the pioneers was laid in the tomb. At his demise the theological school was dis continued for a time. During the years 188S and 84 the boys boarding-school was enlarged, and a normal department added with the design of training teachers, and commendable progress was made toward the plane of a higher education. In April, 1885, Mrs. A. J. Dodds departed this life, necessitating the return of her husband to America with their child. And now the saddest calamity that ever befell the mission occurred in the loss of Dr. Dodds, who on his return to Syria went down with the steamer " Sidon," that was wrecked oil the coast of Spain October 26th, 1885. He was an amiable gentleman, a proficient scholar, well read in general literature, and thoroughly conversant wiili the various departments of medical science. He was a devoted missionary, a conscientious worker, and eminently successful in the Mas ter s cause. In May, 18S6, Rev. William J. Sproull, having resigned his position on the mission stall", sailed for America with his family. In the following November Miss Maggie B. NUSAIRIYEH 191 ODUMASE Edgar arrived in Latakia as a teacher, and Miss Lily B. Joseph in Mersine April, 1887; and in September of the same year the Mission at Latakia was still further reinforced by the ar rival of J. M. Balpli, M.U., and family, thus supplying the vacancy created by the death of Dr. Dodds, and Miss Willia A. Dodds arrived at the same place in November, to engage in zenana work among the Moslem population. An addition was made to the ministerial force by the appointment of licentiate J. S. Stewart, who was subsequently ordained, and he landed at Latakia with his family in the autumn of 1888. In the mean lime the work of the mission Avas flourishing most encouragingly, and it was becoming more firmly fixed iu the affections of the people. A wall of dense prejudice met the pioneer missionaries at the outset ; but as the continued dropping of water will wear away the adamantine rock, so persistent effort, personal contact, uniform kindness, and patient forbear ance for Christ s sake wore away the prejudices of the people, and if the mission were blotted out of existence to-day it would be considered a public calamity. By aiding the destitute, by healing the sick, by sympathizing with the sor rowing, a way was made for the gospel of peace, and, notwithstanding the dogged, deter mined, persistent opposition of the authorities iu closing the schools and otherwise hindering the work, last year (1889) the mission enjoyed more encouraging success than any year since it was founded. The statistics show an increase of 51 communicants, almost double that of any previous year, an increase of 27 per cent. The Suadea station, which has not had a resident missionary since it came under the control of the Latakia Mission, is now amply provided for in this respect. Miss Martha Cunningham, M.D., of Belfast, who formerly labored in Antioch, Syria, 20 miles inland, now occupies this important post. Her salary is paid by the Scotch and Irish Covenanters, and she operates the station in connection with the Latakia Mission. Her presence and energy have given the work a fresh impulse, and bright hopes are entertained for the future of that field where Paul once preached and whence he sailed on his first missionary tour. The statistical report of the mission for Janu ary, 189U, gives the following facts: Number of out-stations 3, ordained missionaries 9, unor- dained 6, physicians 2, missionaries wives 4, other ladies 5. Native workers: 6 evangelists, 47 male and female teachers, 11 male and female helpers; preaching places 7, organized churches 2, communicants 230, added during the year 51, Sabbath schools 29, scholars 843, girls schools 5, scholars 216, other schools 20, scholars 759 (see Kef. Presb. Church of America). Y> :iii.j:i (sometimes called Chinyanja), a dialect of East Equatorial Africa, spoken on the borders of Lake Nyassa. The New Testa ment has been translated and published by the National Bible Society of Scotland. Nylaiider, J. C., sent out by "Church Missionary Society " to West Africa, from Ger many; embarked for Sierra Leone, February 12th, 1806. Here Mr. Nylander became chap lain of the colony till about 1816, when he went to Yongroo Pomah, opposite Free Town, and seven miles from it, where he commenced a mission among the Bulloms. He labored among this superstitious people with unre mitting zeal, teaching and preaching. He translated into the Bullom language the four Gospels, the Epistles of St. John, morning and evening prayers of the Church of England, hymns, and elementary books. The mission was abandoned on account of the slave-trade, but Mr. Nylauder transferred his flourishing school to the colony, taking his scholars with him. He died in 1825. O. O;i \;ic;i. 1 . A state on the coast of Mexico. The physical features of this country include some of the grandest scenery on the globe. Stately, picturesque mountains, beautiful plains, deep gorges, roaring cataracts, and luxurious vegetation are everywhere found. Area, 33.582 sq. miles. Population, 761,274. There are 26 towns and cities of over 10,000 inhabitants. Eleven distinct families of Indians are found, among whom an important work is carried on by the Methodist Episcopal Church (North). 2. The capital of the state. It is a live, pro gressive city of 30,000 inhabitants. An im portant station and circuit of the Methodist Episcopal Church (North), at present without any missionary; 1 native pastor, 1 assistant, 47 church-members, 1 day-school with 40 scholars. Odaiputty Puthur, a station of the Madras Mission, India, of the S. P. G.; 17 villages are included in this field; 1 clergyman, 100 communicants, 1 boys school, 3 mixed schools, 111 scholars. Ode On do. town in Yoruba, Africa, near Abeokuta. Mission station of the C. M. S. (1876); 2 out-stations, 1 native pastor, 2 other native workers, 80 church-members, 1 school, 34 scholars. Odonga, a region north of Herero, West Africa, very fertile but full of fever, inhabited by the Ovamboes, a negro race. In 1870, 10 Fin nish missionaries were allowed to settle here, and formed three stations at Omandongo, Olukon- da, and Omulouga. The king liked them belter than his own medicine-men, and when in 1883 they translated Luther s Catechism and some extracts from the Bible, and converted six young men, he decided to investigate the affair thor oughly, the result of which was, that he ordered the Finns to instruct his whole people. In the same year he died, but his successor proved also favorable to the missionaries, and for their sake he ordered that the dead king s wives and coun cillors should not be killed. Odniiiae, a town on the Amu or Volta River, Gold Coast, West Africa, in the extreme northern part of the district of Adangme, north east of Akropong. Mission station of the Basle Missionary Society. In 1856 two of the king s sons were converted, and now the station has 461 members, 236 communicants. OGBOMOSHAW 192 ONOMABO Ogboinoshaw, town in Yoruba, West Coast Africa, 200 miles inland from Lagos, on the Gulf of Guinea. Climate tropical, though not oppressively hot; unhealthy, but better than on the coast. Population, 75,000. Religions, idolatry and fetichism; a few Moslems. Many gods, but few carved idols; certain trees, nuts, shells, rocks, etc., used as symbols. Social con dition very low, but improving. Polygamy and domestic slavery common. Mission station Southern Baptist Convention (1851); 2 mission aries and wives, 1 church, 18 church-members, 1 school, 20 scholars. Missionaries of the C. M. S. from Ode Ondo visit it occasionally. Olmeborjf, Georjfe, a missionary of the United Brethren to St. Croix, West Indies. He was one of the first of the United Brethren who succeeded in establishing himself on this island. He went from the island of St. Thomas to St. Croix in April, 1751. The Christian negroes welcomed him with open arms, for since the mission was suspended in 1742 they had re ceived only occasional visits from the mission aries at St. Thomas. He was hardly settled there before both himself and the Christian slaves had to endure man} persecutions from the pagans by whom they were surrounded. The huts of the negroes were set on fire, and sometimes entirely destroyed. Mr. Ohueberg s house was burned, but his furniture was saved by the efforts of the Christian negroes. When these papau people found they could do noth ing to unsettle Mr. Ohneberg, and that he went on with his work, they gave up their persecu tions and left him in peace. An estate of four acres was soon purchased by the Brethren, where they built a church and dw T elliug-house, and named the place " Freideusthal." The work increased more and more till the little church at Friedensthal could not contain the hearers, and service for nearly twelve months was held in the open air. As many as a hun dred negroes were annually baptized into the church. Oilsi, a town of the Matsuyama circuit, in the district of Hiroshima, South Nippon, Japan. Mission station of the Methodist Epis copal Church (South); 1 missionary and wife, 10 communicants, 2 Sunday-schools, 37 scholars. Ojil>\va Version. The Ojibwa belongs to the Indian languages of British North America and the United States. The first part of the Scriptures published for the Ojibwa Indians was the Gospel of John, issued by the British and Foreign Bible Society in London in 1832, translated by John and Peter Jones, two Qjibwas in the service of the Methodists. In 1838 the American Bible Society issued an edition of the same Gospel, and in 1844 the same Society published the ntire New Testament. A revised edition under the superintendence of the Rev. Sherman Hall followed in 1856. At the expense of the Society for Promoting Chris tian Knowledge, the Psalms, translated by Dr. O Mearar, were published at Toronto in 1854. The British and Foreign Bible Society published in 1874 the Minor Prophets, translated by the Rev. R. McDonald of the Church Missionary Society, and in 1886 the Book of Genesis. This tribe is sometimes confounded with the Chippewas of Athabasca, an entirely different tribe (Specimen verse. John 3 : 16.) Gaapij shauendu stf Kishemanito iu aki, ogion jimigiuenvn iniu baiezhigonijin Oguisvn, aueguen dtfsh getebueienimaguen jibunatizisig, jiaiat dush Sa kagige bimatiziuio. Okaliandya, a town in Hereroland, West Africa, east by northeast from Ojimbingue, and north of North Barmen. Mission station of the Rhenish Missionary Society; 2 ordained missionaries, 3 salaried and 5 volunteer native helpers, 180 church-members. Okayaiiia. a town in South Japan, 100 miles w r est of Kobe, on the highway thence to Hiroshima, 5 miles from Inland Sea. Climate mild, humid. Population, 35,000. Mission sta tion A. B. C. F. M. ; 2 missionaries and wives, 3 other ladies, 43 native helpers, 48 out-stations, 6 churches, 1,122 church members, 6 schools, 401 scholars. Okrika, town in West Africa, on an island near the mouth of the Niger River, 30 to 35 miles northwest of Bonny. Climate unhealthy, owing to the surrounding dense mangrove- swamps. Population, 15,000. Race and lan guage, Ibo or Idso. Religion, fetich-worship, now declining under the influence of Christi anity. Government in the hands of a king and chiefs. Mission station of the C. M. S. (1885); 1 unordained missionary and wife, 1 out- station, 1 church, 10 communicants, 1 school. Ombolata, a station of the Rhenish Mis sionary Society in Nias, Sumatra, East India, founded in 1873; 1 missionary, 4 native helpers, 283 church-members, 81 communicants. Omhiiro. a town in Hereroland, South west Africa. Station of the Rhenish Missionary Society; 1 missionary, 3 native helpers, 145 members, 50 communicants. Oiigolc, a town of 9,200 inhabitants in the Nellore district, east coast of Madras, India, half-way between Nellore and Masulipatam. Mission station of the A. B. M. U. The mis sion in the Nellore district was begun in 1842. From 8 members in 1867 it increased to 3,269 in 1877. Then the famine came. Idols -were prayed to, but in vain. The missionaries came to the rescue, and with the aid of English money a canal was built, which will prevent the recurrence of any similar famine. The grateful Ongolites then came in large numbers to listen to the preaching of their benefactors. The station has now (1890) 2 missionaries, 3 female missionaries, 143 native helpers, 236 out- stations. 16 self-supporting churches, 17,159 church-members, 242 schools, 2,130 scholars, 1 high-school, 101 students. Oiiitslia, a town on the upper course of the Niger River, West Africa, northeast of Alcnso. Mission station of the C. M. S. ; 4 native work ers, 200 church-members, 1 school, 80 scholars. In 1SS:> the king ordered that Sunday should be kept holy in all his dominions. Olioiliabo (Anamabu 1 ). a circuit of the Wesley an Missionary Society in the Gold Coast, West Africa, which contains 30 chapels, 84 preaching places, 4 missionaries and assist ants, 1,928 church-members, 5 Sunday-schools, 598 scholars, 5 day-schools, 438 scholars. OODEYPORB 193 OPIUM IN CHINA Oodeyporc, a town in the Merwar district, Rajputaua, North India, northwest of Neemuch and south of Todgurh. Mission station of the United Presbyterian Church of Scotland ; 1 missionary, 2 native workers, 14 church- mem bers, 4 schools, 12 teachers, 421 scholars, medi cal mission. Oodoopitty, town in Jaffna district, Cey lon. Station of the A. B. C. F. M. (1816); 1 missionary and wife, 1 native pastor, 1 church, 109 church-members, 1 girls school, 25 schol ars. The educational work carried on here and in other parts of the Ceylon Mission is almost independent of aid from the Board. In all de partments of church work " there is genuine progress in Ceylon." Oodooville, town in Jaffna district, North Ceylon, 5 miles north of Jaffnapatam. Hot, but healthy. Population, 2,354. Race and language, Tamil. Religion, Sivaism. Natives, half-civilized farmers. Mission station A. B. C. F. M. (1831); 1 ordained missionary, 1 female missionary, 54 native helpers, 2 out-stations, 3 churches, 380 church-members, 15 schools, 1,013 scholars. Ooshooia, a town in Terra del Fuego, South America, on the north shore of the Beagle Channel. Mission station of South American Missionary Society (18(59); 1 superintendent, 2 assistant missionaries, 1 female missionary, 3 native helpers. The work in these islands was commenced by Captain Allen Gardiner, who visited the place in 1851. Not only have the natives been improved morally, but the cause of civilization in general has been aided; for shipwrecked crews are now taken care of and guided to places of safety, instead of being mas sacred a direct result of missionary labor. Ootacumund (Utacamund), a town in Madras, South India, iu the Coimbatoor dis trict, in the hill country, near Coimbatoor, and southeast of Tillicherri. Mission station of the C. M. S. (1870); 1 native pastor, 5 other agents, 391 church-members, 9 schools, 425 scholars. Opium in China. In the millennium one of the most incomprehensible facts of history will be the way in which opium was forced upon the Chinese Empire. If heathen had done it, it had not been so strange, nor would it ex cite such surprise had it been the work of a papal power, for under that the Word of God is not allowed to mould the national character; but that England should be the guilty one that source whence the gospel flows to so many lands, that home of Bible-societies will be the wonder of that day. One of her own citizens, Archdeacon Moule of Shanghai, says: "British authorities in India, well aware of the attitude of the Chinese Gov ernment, deliberately prepared and sent opium to China, with only two years intermission, for sixty years" ("Missionary Review," 1889, 36). The Shanghai Conference of 1877 says emphati cally: "We know that opium is a curse, both physically and morally, to the Chinese. We must appeal to the great heart of England, and when her heart beats warmly on this question this foul blot on her fair name will be wiped away." Mr. Alexander Wylie of the British and Foreign Bible Society says: "Unless some means be found to check the practice, it bids fair to accomplish the utter destruction of that great empire." Rev. George Piercy, for thirty years a missionary, says: "No one can fully compre hend all the evil that the English nation has done by manufacturing and supplying this death-dealing poison to the millions of China." Rev. Howard Malcom, of U. S. A., says: " No one can describe the horrors of the opium trade. That the government of British India should be the prime mover in it is one of the wonders of the 19th century. The escutcheon of England is made to bear a blot darker than any other iu the Christian world" (Report of London Mis sionary Conference, 1888, vol. i. p. 472). Rev. J. Hudson Taylor says: " In China are tens of thousands of villages with small trace of Bible influence, but hardly a hamlet where the opium pipe does not reign. It does more harm in a week than all our missionaries are doing good in a year. The slave trade was bad, the drink is bad, but the opium traffic is the sum of vil- lanies. It debauches more families than drink, and it makes more slaves than the slave-trade." Such testimonies might be multiplied, but we want facts; and from an article by Rev. G. L. Mason of Huckow we glean the following ("Missionary Review of the World," 1889, pp. 36-40): Previous to the 18th century opium was used in China only in small quantities as a medi cine. Till 1767 the trade with India was through the Portuguese, who imported annu ally about 200 chests, each weighing 140 Ibs. Even as late as 1830 a large city like Hangchow had no opium-dens. Now it has 2,000. The rapid growth of the evil dates from 1773, when the East India Company entered on the busi ness. In 1790, 4,054 chests were imported; in 1799, 5,000; in 1826, 9,969; in 1830, 16,800. In 1834 the East India Company closed its fac tory, but British officials continued the traffic, bringing 34,000 chests iu 1836. After that, piculs of 133 Ibs. each were substituted for chests, and iu 1850 52, 925 piculs were imported, the number steadily increasing to 75,308 in 1880; in 1887 it reached 96,746 piculs, thus growing from 12 tons iu 1767 to 5,312 tons in 1887 (Lon don Missionary Conference, 1888, vol. ii. 546). Let us try to catch a glimpse of the work of death wroxight by this immense amount of opium. The opium-smoker can be detected in a crowd by his hollow eyes, sunken cheeks, emaciated frame, and sallow complexion. He needs three hours a day to inhale the drug, and then he cannot work more than two hours be fore he must repeat the dose. If he has not time for his vice and opium, he chooses the last. If he has not money enough for both, he buys only opium. If he has no money he pawns his clothes. If they are already pawned, he steals. He even sells his children into slavery, or his daughters to a life of shame, that his accursed appetite may be fed. Often wives are sold that the husband may have his opium. If he cannot get the drug, water flows from his eyes, his throat burns, his extremities are cold, and he dies in agony (London Missionary Confer ence, 1888, vol. i. 128). One missionary reports that in three years he was called to attend thirty-six attempts at sui cide caused by opium (" Missionary Herald," 1889, p. 255). OPIUM IN CHINA 194 OPIUM IN CHINA Au opium-smoker came to another missionary from a distant city to be cured of the habit . Soon he became so sick that the missionary feared he would die, and told him so. He thought it all over, anil said, "Teacher, I take the responsibility: live or die, do for me what you can;" and by the blessing of God on the means employed, and in answer to prayer, the poor wretch was brought back from the very rates of death (London Missionary Conference, 1888, vol. i. 136). The traffic has doomed to death as many as would repeople London were its four millions to leave their houses empty to day (Id., vol. ii. 546). Up to 1860 opium was smuggled into China. In 1780 (because they could not take it on shore) it was stored on two vessels anchored near Macao, and thence taken in charge by Chinese smugglers. The Abbe Raynal (Tract i. p. 424) writes in 1770: " The Chinese emperors have condemned to the flames every vessel that im ports it." It was prohibited in 17%, 1799, 1809, 1820, 1836, and 1837, and always on moral grounds. In 1828 the severity of the laws al most destroyed the trade. In 1831 and 1834 England sent men-of-war to Canton and armed the lorchas of the smugglers. In 1830 strang ling was the penalty for selling the drug, and an offender was thus executed at Macao in 1832, in the presence of a crowd of foreigners. Still Chinese prohibition did not prohibit; but this was no excuse for England, for the Chinese did what they could to defend their country from this onslaught. A crisis came in 1839. The im perial commissioner, Liu, wrote to Queen Vic toria, imploring her to put an end to the traffic, and for twenty days committed to the flames 20,283 chests of British opium, thus destroying $10,000,000 worth of the drug in the vain effort to save their country from English rapacity. This brought on the war of 1840, and at its close, besides ceding the island of Hong Kong, China paid $12,000,000 for the expenses of the war, besides the price of the opium. But when Sir Henry Pottinger demanded the legalization of the trade, the Emperor Ko Twang replied: " True, I cannot prevent the introduction of the poison, but nothing will induce me to raise a revenue from the vice and misery of my peo ple." It would seem as though a Christian nation would have thanked God for such words from a heathen monarch, and rallied to his help. Instead of that, for fourteen years Eng land stubbornly pursued her course of ruin, till in 1857 a smuggler bearing the British flag was fired on, and this was made the pretext for bombarding Canton, while England and France advanced together up the Peiho toward Pe- kiu, and the emperor was forced to legalize the destruction of his people by British opium in the treaty of 1860, negotiated by Lord Elgin, besides paying $10,800,000 to England and $6,000,000 to France. This opened five ports to opium and the gospel; and in 1887, eighty years after the arrival of Robert Morrison in China, there was a total of 32,000 converts to Christianity in the empire, and 150,000,000 who were victims of opium either in their own per sons or in their families (" Missionary Review," 1888, 678; and London Missionary Conference, 1888, vol. i. 131). If any ask for the secret of so great wickedness on the part of a Christian nation, let a member of its own Parliament give the answer. The late Mr. Henry Richards said in the House of Commons: " It" might be true that England spread among the Chinese de moralization, disease, and death; but there was the Indian revenue. The traffic might create an enormous amount of hatred auainst England; but there was the Indian revenue. The traffic might constitute a most formidable obstacle to the evangelization of China; but there was the Indian revenue. It might prevent the develop ment of all legitimate commerce, and dishonor England before the world, but there was, etc., etc. (" Missionary Review," 1888, p. 679; Lon don Missionary Conference, 1888, vol. i. 473). The second opium war only intensified the evil. The government after 1860 made few efforts to discourage the cultivation of the poppy; for if opium must be used, they pre ferred not to enrich those who had so persist ently fastened the plague upon the country. In the province of Sichuan government interference with raising opium ceased in 1865. In July, 1^61, the government made a pathetic appeal to England, and in October a supplementary con vention was signed at Pekin, allowing China to raise the import duty from 30 to 50 taels; but even this England refused to ratify, lest her Indian revenue should suffer. In 1876 the Chefoo convention opened four more ports to trade, in return for which Eng land agreed that the inland transit duty on opium should differ from that on other goods, so as if possible to check the trade. The addi tional ports were opened, but this other clause was not ratified. After seven years of evasion China proposes 80 taels transit dues, in addi tion to the import duty. Earl Grauville pro poses 70, and insists that China must guarantee not to hinder the trade by further taxes. Next year (1884) the Marquis Tseng claims that China may tax it as she pleases after it has passed into Chinese hands. The agreement, such as it was, was not signed till July, 1885, and went into effect February 1, 18b7. By this a total revenue of $1.10 per Ib. brings a little more money into the treasury, but intensifies the evil. The can cer strikes deeper into the heart of the nation. The customs reports for 1887 tell how the new rule "benefits the trade." The trade "ac quires stability" and "increased facility." One commissioner reports: "The native dealers send it to markets more distant than before." Forty-five million dollars spent in one year (1887) for foreign opium, half of it by those unable to buy both opium and good food, means immense suffering. In that part of Shanghai under European control more than 1,200 opium saloons were licensed in 1887, and a burglar would be received into the church as soon as a smoker of opium. A missionary preaching on a street in China mentioned the word hell. "Yes," replied a respectable elderly man, "since you foreigners came China has become hell." Some may claim that the concessions of China to England in this matter have been vol untary. Yes, in the liglit of these facts, as vol untary as the giving up of one s purse to a mid night highwayman. God grant that England may not persist in this evil course. The United States of America put slavery in the Constitution, and seemed to prosper for nearly eighty years, but retribution did not sleep, and three billions of national debt, 300,000 wounded men, and 500,000 graves OPIUM IN CHINA 195 ORGANIZATION OP MISS. WORK bear witness that it is not safe for a nation to persist iu wrong. Orange Free State, one of the Boer republics in South Africa, north of Cape Colony, west of .Natal, and south of the Transvaal, (See Africa.) Organization of Missionary Work. The methods of missionary work are much the same wherever or by whomever they are carried on. Personal influence, public preach ing, education, pastoral supervision, do not vary greatly whether found in Africa, Japan, or Turkey, or conducted by Moravians, Episcopa lians, Baptists, or Methodists. The agencies by which the methods are conducted do, however, vary not a little, and differences of organization merely, not infrequently seem to imply differ ences of method and even of aim and purpose. The purpose of this article is to furnish a statement of the different forms of organization used in mission work, and the agencies em ployed both at home and on the foreign field. 1. At Home. Into the question of the degree of organization needed, it is not necessary to enter here. It is sufficient to say that the present forms have been the direct outgrowth of the pressing needs of the situation. 1. Mission aries iu foreign lands must be supported (the in stances of self-support being so few and so ex ceptional as to be practically ruled out of the question), and money must be raised and for warded to them. 2. It is not every man or woman who, however willing, can advantageously work in foreign lauds; there must be some means for selecting those who are best qualified. 3. In the conduct of foreign work two things are es sential: first, that expenditure be proportioned to receipts; second, that different sections of the great work shall not clash, or one assume rela tively undue importance over another. It thus becomes necessary that there be some central authority to keep, so far as practicable, an even hand over the whole wide extent. 4. Those who give for the support of missions have a natural and righteous desire to know what is accomplished by them, and there must be the means of collecting and imparting that informa tion. 5. As mission work in most instances in volves the holding of property, there must be some corporate body having a recognized exis tence before the law. The necessity of meeting these demands has resulted iu the formation of Missionary Societies or Boards, so organized as to provide for these varied departments. As full a list of these as it has been practicable to secure is printed in Appendix G. For con venience there they have been divided into sec tions. I. Those societies which are engaged directly in general foreign missionary work by sending out missionaries, and which are n<"t confined by their constitutions to any particular phase of that work or to any special country. They are either interdenominational, i.e., drawing their support from different churches, or represent some one of the different denominations. II. Woman s Boards. Societies organized by women, with special reference to work among women, and either independent, i.e. sending out their own missionaries, or acting iu connec tion with some general society. III. Special Societies which are confined by their constitutions to specific forms of work or to distinct territories. These include: (a) Aid societies, which merely collect funds to assist other societies, especially from people who are interested iu their work, but are not naturally included in their constituency, (b) Bible and Publication Societies, which engage directly iu foreign work by the employment of colporteurs and distributing agents, (c) Seamen s Societies, which undertake foreign work for seamen. (Many local organizations are not included in this list.) (d) Medical Missionary Societies, whose object is to train and furnish physicians (male and female) who shad enter the foreign work, either independently or in connection with some general Society. IV. Individual eliorts and miscellaneous or ganizations, including many of the "Faith" missions. All of these with regard to which it has been practicable to secure any statement either from headquarters or from published accounts, will be found described under their several headings. We are concerned in this article chietiy with the general statement of the organization and agencies. ORGANIZATION. I. Organized Missionary Societies or Boards. These may be classed un der three general heads: 1. Those directly con trolled by some ecclesiastical organization. 2. Those ecclesiastically connected with some denomination, but not controlled by it. 3. Those independent of any ecclesiastical con nection. 1. Those directly controlled by some ecclesi astical organization. Among these are the Presbyterian Boards; the Missionary Society of the Methodist Episcopal Church (North), U. S. A. ; the Domestic and Foreign Missionary Society of the Protestant Episcopal Church in the United States; the Missionary Society of the Moravian Church; and most of the Lutheran Boards of America and Europe. In them the society or board is a committee appointed by and responsible to the general governing body of the church or denomination. These are: The General Assemblies of the various Presbyterian Churches; the General Conference of the Meth odist Episcopal Church (North); the General Convention of the Protestant Episcopal Church in the United States; and the General Synod of the Moravian Church. Whenever there are so- called members, directors, etc., the term is merely honorar}-, indicating that such persons have by virtue of certain grants of money been allowed certain privileges, e.g. of receiving regularly the Society s publications, or attend ing certain regular meetings. They do not in dicate any right to vote upon any action of the Society or Board. Officials are required to be long to the denomination, and missionaries must have received ordination from authorities r^- ognized by the Church. In case of difference between the missions and the Board there is an appeal to the General Assembly, etc. 2. Those ecclesiastically connected with some denomination, but not directly controlled by it. Among these are the Church Missionary Society, the Society for the Propagation of the Gospel, and the various Baptist, Methodist, and Wesleyan Societies of England, the United States, and Canada. In these the societies or boards are composed of members of the denomi nation which they represent, either by virtue of grants of money, or by appointment to rep resent certain churches. Their officials and ORGANIZATION OF MISS. WORK 196 ORGANIZATION OF MISS. WORK missionaries are members of the denomination, MM! are required to conform to its customs and discipline. So far us the direction of the affairs of the society or mission is concerned, the au thority of the board itself is final there is no appeal. 3. Those independent of ecclesiastical rela tions. Among these are the American Board of Commissioners for Foreign Missions, the London Missionary Society, the Paris Evan gelical Society, the Basle and Berlin Mis sionary Societies, the British and Foreign and American Bible Societies, and most of the special societies. Here, however, we find again two classes: (1) Those which are gen eral in their membership; and (2) those that are self-perpetuating, or close corporations. The first class includes the London Mission ary Society, the Bible Societies, and most of the special societies. In them the membership is absolutely unlimited in number, and any per son can become a member by acceding to cer tain conditions. He then has the right to vote in the annual or general meetings of the society when the special committees or boards are elected. The second class includes the A. B. C. F. M. , the Paris Evangelical Society, and the Basle and Berlin Missionary Societies. In them the membership is restricted in num ber, and the right to vote at any meeting of the society is confined to the actual members of the society, who alone have the right to elect other members. In neither class is there any restriction of denominational connections or of special or dination and discipline, though, as a matter of fact, both the A. B. C. F. M. and the London Missionary Society have become Congregational societies. The decision of the general society in every case is final there is no appeal. II. Faith Missions. These in general are mis sion enterprises, in which the missionaries go to the foreign field without the assurance of any definite or continued support from the home land. They usually claim to put forth no efforts to secure such support, beyond the offering of prayer to God. In some cases they seek to sup port themselves by some occupation on the ground; but as a rule they give themselves en tirely to their work, relying solely upon what ever gifts may come to them from friends at home, or may be given by travellers and others who visit them. In most instances they are carried on by individuals, but occasionally they have a more or less elaborate organization. The most prominent instance of these is the China Inland Mission. (For a full statement see ar ticle.) There is no formal organization, but a committee or council receives and forwards funds, publishes reports, and renders accounts. The same thing is practically done by individ ual friends for all the smaller Faith Missions. Public appeals are seldom made, as in the case of the organized societies, and the missionaries are absolutely independent (in most cases) of any ecclesiastical direction, though they are al ways connected with some religious body. AGENCIES. The agencies employed by the organized societies in the prosecution of the work of the five departments, viz., collection and forwarding of funds, selection of mission aries, direction of the foreign work, furnishing reports, and holding of property, are, 1. A committee; 2. Executive officers. 1. The Committee. In the case of the so cieties of the first class enumerated above, viz., those directly under the control of an ecclesias tical organization, the committee and the board are identical. In the other classes they are generally appointed by the general society, though in some cases, as in the American Baptist Missionary Union, the society appoints a Board of Managers, which in its turn appoints an Executive Committee. However appointed or however named, Board of Managers, Exec utive Committee, Prudential Committee, Ad visory Committee, etc., its duties are to conduct the affairs of the society under the general direc tion of the society or the church. All matters pertaining to the particular policy or active oper ations both at home and abroad, are discussed and decided in its meetings, and it is rarely the case that an appeal is taken to the general so ciety or church, or, if taken, sustained. In fact these committees are, for all practical pur poses, the societies, the latter doing, as a rule, little more than mark out general lines of policy. Each committee appoints sub- com mittees for the special departments. These vary greatly in their form, according to the differing customs of each society. 2. The Executive Officers. These are the secretaries, treasurers, agents, etc. Scarce ly any tw r o societies apportion their duties in the same way, but those duties are so familiar that they need no special mention. They are never voting members of the committee, but merely executive officers. The definition of a few of the terms in general use among such of the societies as make a distinction between the different officers will suffice. A. foreign secretary has charge of the corre spondence with the missions, presents to the committee all questions relating to the conduct or interests of the foreign work, and the estimates for the missions. A home secretary has general charge of the home department, with special reference to the raising of funds, and the relations of the committee or board to the churches. In some cases all applications for appointment to the foreign field pass through his hands, in other cases they go to the foreign secretaries. An editorial secretary has general charge of the publications of the society, edits the periodicals and the annual reports, and superintends, when he does not prepare, the various leaflets, tracts, etc., by which the knowledge of the society s operations is dissem inated. A field secretary is oue.whose special work it is to visit the churches, attend meetings of ministers, and arrange plans for public presen tations of the needs of the society. This work of visiting is shared by all the secretaries, accord ing to their time and ability. In some cases there is a recording secretary, as a permanent official whose special duty it is to keep the rec ord of all the transactions of the committee. In other cases that work is divided up among the other secretaries. Some societies also employ (IMrirt secretaries, who have special charge of certain sections of country, gather the subscrip tions, arrange for visits and addresses, and re ports to the committee, generally through the home or the recording secretary. The treuxnn r has charge of all moneys and accounts. He re ceives all remittances, makes all payments, ORGANIZATION OF MISS. WORK 197 ORGANIZATION OF MISS. WORK keeps all accounts, and receives and disburses the appropriations after the estimates have been passed upon in committee. He furnishes to the monthly periodicals full statements of moneys received, and his accounts are submitted to auditors for careful examination. In some in stances the office of treasurer is honorary, the regular work being conducted by an assistant treasurer or a financial secretary. Usually there is also a general or business agent, who has charge of the publishing department, and the purchase and forwarding of outfits, supplies, etc , for missionaries. The term Iwnorary secretary, etc., is at times applied to persons who serve in the office, but without receiving any remuneration. The executive officers are the only persons connected with the society who receive salaries. Members of committees or of boards invariably serve gratuitously. In the case of some of the smaller societies, where the duties are not numerous or heavy, they are performed freely by some minister or layman, out in all the large societies, where the duties require the whole time of the officers, salaries are paid. Taking up now the different departments as carried on by the boards in their home work, we notice: 1. The collection of funds and their remit tance to the foreign field. The income of a missionary society includes ((i) all donations, collections, subscriptions, whether by individuals, churches, Sunday- schools, auxiliaries, bauds, etc. These are sent either direct to the treasurer, or through some local or church organization, and are, as a rule, applied to the general purposes of the board. (b) Legacies. These are usually payable in full by the executors of a will, but are in some instances subject to conditions of annuity or application to some distinct purpose. (c) The income of invested funds (usually legacies). In some cases these funds have been by their donors set apart for special objects, e.g., the payment of the salaries of the execu tive officers, or the support of certain depart ments of mission work. Here also may be classed the income from certain buildings owned by the societies. It has become increas ingly the custom for the societies to own the premises where their offices are located. The original erection or purchase of these has been in almost if not in every case from moneys con tributed for that special purpose, and entirely apart from the ordinary donations to the mis sionary work of Ihe society. Heavy rents have thus been saved, and in some instances the ad ditional income is sufficient to meet the ordinary expenses of home management. The remittance of money to the missionaries on the field is generally through some well- known banking-house of New York or London which has commercial dealings with the coun try where the mission is located, and is in the form of bills of exchange or letters of credit such as are issued to travellers. These are sold on the field either to representatives of the bank ing-house that issues them or to local traders who have dealings with England or America. 2. The selection of missionaries. This is one of the most difficult duties that devolves on a mission board. The peculiar elements that enter into foreign life, the strain of changed climate, food, habits of life, unaccustomed forms of thought and language, the necessity of very close and intimate relations with asso ciates, the demands of sudden emergencies, etc., all enter into the consideration. Then, again, the strange misconceptions as to the nature of missionary work, the idea that personal conse cration is all that there is to be considered, often cause great perplexity to the officers of the board. Without entering into the discussion of the qualifications necessary for missionaries, it will be sufficient here to indicate the course pursued in their selection and appointment. This course varies greatly in different socie ties, and even in the same society there is no iron-clad rule. There are, however, certain points of examination that are common to all. The most important of these are: 1. Examina tion on doctrinal beliefs and ecclesiastical rela tions. In certain denominations this amounts to no more than the ascertaining of the antece dent action of church authorities (Episcopal or Presbyterial ordination is accepted as final), and in all it is in the great majority of cases more formal than minute, with a view to secur ing that the missionary shall be in substantial harmony with those whose representative he is, and with those who are to be his associates. 2. Physical examination. This is with a view to secure those only whose physical health is such that there is a reasonable probability that they will be able to endure the strain of life in a foreign land, and not be obliged to return home after all the expense incidental to their being sent out is incurred. 3. What may be called a general examination, including the cir cumstances of the candidate. Are there rela tives who may be compelled to look to him for support ? Is there ability to acquire with com parative ease a foreign and difficult language; such a temperament as will make it easy to co operate with others; the faculty of adapting one s self to circumstances, etc. These ex aminations are conducted with great cour tesy, kindness, frankness, and thoroughness, as is instanced by the small number of failures on the foreign field, and the few examples of those who have felt aggrieved by the refusal of the board to grant an appointment. The examinations finished, the appointment is given, and preparations are made for the depart ure. In the case of some societies, especially in England and Germany, there comes then a pe riod of special training and preparation with a view to fitting the missionary for the special work that is before him. In America there is often something of the same kind done by the appointee s taking special courses in language, medicine, etc. The whole question of the prep aration of missionary candidates is under dis cussion. 3. The conduct of the foreign works It is in place here to make a brief statement of the general scope of the business included in the foreign w r ork of a Missionary Society, as in dicated in the article on Methods of Missionary Work. It is (1) a great evangelistic agency, em ploying hundreds of men and women whose chief, almost sole, duty it is to preach the gos pel. (2) A bureau of education supplying every grade of instruction to thousands who would otherwise be absolutely ignorant of the most ordinary truths of religion and science. (3) A publishing society with all its different depart ments of translation, editing, publication, and ORGANIZATION OF MISS. WORK 198 ORGANIZATION OF MISS. WORK distribution. (4) A building society for the erection of chu relies, colleges, hospitals, etc. (.">) An aid and charitable society for the assist - aiH-e of the suffering poor, the diseased, the widowed and orphaned. All the various de partments that in Europe and America are divided among a do/en different organizations are here combined into one. As a rule, the decision in regard to the detailed conduct of the missions is committed into the hands of the missionaries on the tield. (Ques tions, however, are constantly arising which can only be decided by the home authority. Such are: 1. The question of expenses to be incurred in different departments, and the ac counting for payments made. 2. The begin ning of new work. 3. Relations between dill er- ent missions and different societies in the same field. 4. General questions of policy in regard to the conduct of the work in its different departments. These are all perplexing ques tions, and questions in regard to which there is much division of opinion even among those "best informed on the tield. Perhaps the most difficult one is the first. Each mission prepares every year an estimate of the amount of money needed for the ensuing year. These estimates, while varying greatly in form, may in general be classed under three heads: (a) Expenses absolutely necessary, e.g., salaries of mission aries and certain native pastors and teachers, rental of buildings, etc.; (b) expenses that may possibly be curtailed, though needful to the best progress of the work, e.g., travelling ex penses, publications, certain helpers and teach ers; (c) new work. With these estimates comes a detailed statement explanatory of the differ ent items. Then all from the various missions go to the foreign secretaries, are examined by them, and then presented, with their comments, to the committee. The committee, making a careful estimate of the probable receipts of the board from donations, legacies, etc., or else acting under general instructions from the Society, fixes a limit of the sum total to be appropriated, and then sets itself to the work of "cutting the coat to fit the cloth." New work, however attractive, must not be allowed to supplant the old, even if the churches are a little anxious to see or hear of some new thing." At the same time old work cannot claim to itself such a monopoly as shall close the doors opening into new fields. At last the apportionment is made, and the appropriations are returned to the field. Then arise emer gencies. " It is the unexpected that is always happening" on mission ground as w r ell as else where, and items of expenditure are always coming up that require immediate action. In these tiays of the telegraph consultation with the home board is far more frequent than for merly, but still there are many cases where the missionaries simply must take the responsibility of action. Then comes the question of allow ing the expense. The rule is, of course, to stand by them as agents, yet there are times when the board is compelled to refuse certain items, and throw the responsibility back upon the missionaries. To enter into detail more fully is beyond the limits of this article. Enough has already been said to show that the position of the committee is no sinecure, and that the men who meet weekly or oftener to consider and decide these varied questions are no less earnest and conse crated in their labor than those who go to the foreign tield. 4. The imparting to the churches of the information that they call for in regard to the foreign work, its ends, successes, difficulties, etc., is becoming more and more an important branch of the home work of the societies. There is a marked difference between them in every particular. Some societies publish very full reports, some very meagre. Some most carefully arrange and index everything; others give interesting general statements, but are not explicit in details. 5. The question of property-holding ha^ BUB sumed increasing importance in the prosecution of missionary work. The fact that it is in nio>t mission fields simply Impossible to rent premises suitable for the work has necessitated the pur chase and erection of such buildings. The laws relating to the holding of property are very different in different lands; but whatever be the form of title, the actual ownership rests with the committee at home. II. On the Foreign Field. Turning now to the organization of mission work abroad and the agencies employed, we find that the organi zation is: 1st. Territorial; 2d. Ecclesiastical. The agencies are: 1. Missionaries; 2. Native Helpers. ORGANIZATION. 1st. Teritorial organization. 1. Missions; 2. Stations; 3. Out-stations or sub stations. Missions. The word "mission" is used in a great variety of senses, denoting sometimes a single undertaking, but as found in the ma jority of the reports of the missionary societies it indicates an organized (or simply associated) body of missionaries occupying a certain terri tory, e.g., the North Africa, the Mid-China, the Japan Mission. It includes a number of sta tions, with their out-stations and fields, and its extent is usually regulated by the ease of com munication between the different parts. Thus the A. B. C. F. M. divides its general mission in Turkey between four distinct missions: the European, Western, Eastern, and Central Tur key Missions. The Church Missionary So ciety has its West Africa, Yoruba, Niger, and Eastern Equatorial Africa Missions. The American Baptist Missionary Union combines territorial and racial divisions, having the Jap anese and Chinese Missions, but also the Bur- man, Karen, Shan, etc., missions in Burma. In the usage of the Methodist Episcopal Churches of the United States the term mis sion has the same meaning as in the A. B. C. F. M. until the formation of a regular cccloi- astical organization, when the mission becomes a conference. The Wesleyan Methodists of England limit the use of the word so that it is practically synonymous with district, having (e.g.) four missions in the island of Ceylon. The Society for the Propagation of Hie Go-pel uses the term in the most restricted sense, com bining its individual missions in dioceses. Speaking now of missions in the general sense, as organizations or associations of mis sionaries occupying a certain territory or work ing for a special race, we find them, in the ma jority of cases, including the Baptist, Congrega tional, Presbyterian. .Methodist, and most of the Episcopal Societies, having a more or less com plete form of organization. They have regular meetings, conferences, or councils annually or semi-annually, with permanent officers, treas- ORGANIZATION OF MISS. WORK 199 ORGANIZATION OF MISS. WORK urer, secretary, or presiding elder. Action affecting the mission as a whole is transacted in these meetings, and transmitted to the home department through the appropriate office. Thus the estimates arranged (see above) at the annual meeting are transmitted by the secretary of the mission to the foreign secretary of the board; the appropriations made by the board return to the treasurer of the mission, who keeps all the accounts. This does not prevent personal correspondence or relations between the missionaries and the home officers, but it is found to be essential that matters of general importance should pass through regular stages, both that there may be no confusion and that clear record of action may be kept. Stations. This word also has varied mean ings. Usually it denotes some city or large town occupied by one or more missionaries, from which the work extends to the surround ing territory. Sometimes it includes the whole field worked from that place as a centre, but the restricted use is the more common, and is that usually adopted in this Encyclopaedia. In the stations too there is, as a rule, some organi zation, especially when there are a number of missionaries, an extended field, and many de partments (see below). Out-stations or Sub-stations. These are places sometimes an important city, more often a town or village, where there is mission work carried on. Usually there is a church or congregation ministered to by native preach ers, and the schools are under native teachers. It is seldom the case that an out-station is the residence of a missionary. In the usage of the Methodist and some Baptist boards there is really no distinction between stations and out- stations, except as the most important centres of work are called principal stations and the remainder stations; the missionaries frequently reside at the different stations in turn. They also use the term circuit in the foreign field as at home, to indicate what other societies mean by station field. 2d. Ecclesiastical Organization. This varies greatly with the different societies, is gov erned by the rules of the denominations at home, and follows the lines of the three classes mentioned above. Wherever the mis sionary societies are organically connected with the church, the missions, whether as Presby terian Synods, Conferences, etc., are organic parts of the church. They are thus entitled to representation in the governing body of the church, and as a matter of fact are usually so represented. In the second class, where the relation of the board to the church is not organic, the mis sionaries are under the ecclesiastical discipline of the church or churches at home, by the laws of the _ Society. In the third class indi vidual missionaries are free to arrange their own ecclesiastical relations, entirely indepen dent of the board. With regard to the native churches, there is a wide difference of custom. As a rule they follow the lead of the missionaries, though ex cept in the Episcopal churches there is no law governing them; and there is a large liberty left by almost all the societies to their representa tives in the field in regard to the details of formal organization. AGENCIES. These are foreign missionaries and native workers. 1. Foreign Missionaries. These are ordained, lay, female, and medical. The great majority of foreign missionaries are, and except in special instances always have been, ministers, regularly ordained according to the laws of the churches to which they belonged. Specific instances in the history of the early missions of the London Missionary Society and the Moravians of the sending out of entirely or comparatively uneducated persons, to encounter the perplexities, trials, and hardships of mis sionary life, made it all the more evident that the rule must be that a man to be a successful foreign missionary must be a man of education and special training. This was for many years synonymous with preparation for the ministry, and probably it was due as much to this as to the special work of preaching that it became so decided a rule that all missionaries should be ordained preachers. There were instances where laymen went out as printers, but that was considered exceptional, and in some instan ces they afterwards received ordination. An other element in the case was the fact that the people of many foreign, lauds could not under stand how a man who was not a "priest" could administer spiritual help and counsel, and they were somewhat unwilling to apply to any one whose ministerial status was not of the highest. As, however, missionary work has developed its different departments, as educa tion in the home lands has become more general and in foreign lands more exacting; as medical work opened up; as the general work has ex tended to include many lines of business, such as publication, treasury work, etc.; as also the supply of ministers at home available for for eign fields did not equal the increasing demand, the question of other agencies came up, and the lay element in mission service became more prominent. At the present time, in all the organized societies, lay missionaries are employed chiefly as business agents, printers, instructors in the higher schools and colleges, and in medical work. It is increasingly the custom to put a layman in charge of the treasury, the accounts, and the publication work of the different missions. The lay element in education is enlarging con stantly; and in medical work it is becoming increasingly evident that a physician who pre pares himself for his profession thoroughly has ho time to study theology, and in his practice he finds less and less need of it: indeed, it is in many cases a positive hindrance to be known as a preacher or priest. Female missionaries have taken an increasing ly important position, both in their numbers and in the amount of work that is done by them. AVhether as wives or as single ladies, they have done and are doing some of the best work, both pioneer and constructive, that is found. They are not always mentioned in the tables of statistics, unless they carry separate commis sions, though it is increasingly the custom in the annual reports to indicate them, either iu separate columns as " wives" or "assistant mis sionaries," or by the letter (?) placed after the husband s name. Their work is threefold. First in order of time, and in the judgment of many, of actual importance, is that of furnishing and ex hibiting a Christian home. The power of this no one can realize who has not had occasion to study into it, and note its relation to the establishment of a Christian community on a firm foundation. ORGANIZATION OF MISS. WORK 200 ORGANIZATION OF MISS. WORE Many a missionary wife and mother who has had little or no opportunity to go out among tin- villages or homes of the people has exerted through her home an influence that cannot be easily calculated. Second comes the work of visiting in families, reaching the women iu their own homes, or as it is called in some countries, zenana work. Third in order of time is the special work of female education, con ducted by women who have themselves re ceived tin- lirst that modern education can provide. (See also article Woman s Work.) It is in place here to speak of the association and manner of life adopted by the missionaries in the field. 1. It has been the custom in most countries to send and locate two or more missionaries and their families together. The reasons for this are so obvious that they only need to be men tioned : Mutual consultation in cases of per plexity, sympathy in trial, support in anxiety, social relief from the strain of work, division of labor. In much the same way as it has been found to be wise for missionaries, as a rule, to be married, so it is wise for families to be asso ciated. When female missionaries, whether as teachers or zenana workers, are sent out, they also, as a rule, go "two and tw r o" together, and establish a home of their own, or else join with the families of the stations. Thus a mis sion station almost invariably calls to mind a social circle of educated, refined Christian peo ple, whose individual labors are scarcely more important .han their combined power as a Christian community. Since the increase in numbers and importance of lay workers, there has risen a " community" method of life which is somewhat peculiar. Without being in any sense monastic, it seeks to reap the advantage of association. This is primarily economy, both of funds and of men. Under the community method a number of lay workers can be sup ported for the same sum that it costs to main tain a single missionary family. Another ad vantage lies in the possibility it offers of utilizing agencies that otherwise w r ould hardly be available. The China Inland Mission and the Salvation Army have largely adopted it; and other societies, notably the Church Mission ary Society, are considering it. 2. Manner of Life. It is the universal cus tom in foreign missions to provide for the mis sionaries, so that their manner of life shall differ as little as possible from their home life. The limitations of surrounding customs, etc., are of course considered, and great expense is avoided; but so far as is practicable it is the policy of the societies to enable their missionaries to haVe such comforts as a family in moderate circumstances is accustomed to have at home. These are : a substantial, healthy dwelling, comfortably furnished; clothing and food adapted to the climate and their habits of life; service suffi cient to enable them to give their whole time to the mission work, so much of adornment of the home as shall make it home-like. It is primarily a question of economy. To send a man or a man and wife to Africa, India, or Ja pan, and compel them to live as the natives do, would, in the immense majority of cases, doom them to early death, or at least to permanent disability, ft pays for a mission board to keep its missionaries in good health. But there is an additional reason. With rare exceptions, a missionary has influence in proportion as he preserves his own individuality. In pioneer work it may be wise to conform to the customs of the land, and sink the foreigner in the na tive; but after his position is once established, the rule is that his own national and racial indi viduality should assert itself. This is matter of experience, as well as of theory; and not withstanding the constant reappearance of the other idea, it has a stronger hold to-day than ever before. But the subject is too wide a one for discussion here. It should be said that in some cajes missionaries have funds of their own or receive additional help from friend-, and in this fact would be found the explanation of much adverse criticism. 8. Method of Support. This is usually by a fixed allowance, arranged either by or in con sultation with the missionaries themselves, and graded according to circumstances of location or of family. Some experience will show the ac tual cost of comfortable living, and then a unit is often adopted. That is increased according to the size of the family, and the demands upon it. In the large cities it is often imperative that the missionary maintain a certain social position, and carry an attendant expense which his associate in a smaller place does not need. The basis is an adequate support from year to year for the missionary and his family. In most instances it becomes essential for the children of missionary families to go to the home-laud for education, in some cases for the preservation of health. For such, as also for those who are left widows or fatherless, the board are under obligation to provide, at least in a good degree, in case there are no other resources from which they can draw. 4. Vacations. It is the custom in most if not all missionary societies to allow the mission aries to return to the home land once in a cer tain number of years. This, too, is the result of experience, and is found to be economy in the long run. It is needful for the mission aries: first, for rest from the uniutermitting strains of missionary life; second, for recu peration by contact with the life of our rapidly advancing countries, and for the purpose of re taining a sympathetic relation with the growth of the churches whose representatives they are; third, for the strength that comes from free in tercourse with friends and relatives; fourth, for the care of children and arrangements for their education. It is advantageous for the churches, too, to come face to face with those who know the problem of mission work from experience. II. Native Workers. These constitute natur ally the great body of the working force. Not only Is it impossible, but it is undesirable, for the missionary to undertake to do all the work of his field. His chief aim, next to the conversion of individual souls, is the establish ment of the Christian Church on its own distinct basis, with all its different departments. As soon as there are converts they are utilized as workers, each with some responsible share in the work of the missionary, at first as Bible- readers; then as catechists, teachers, preachers; and at last as pastors, in full charge of the general work of an organized body of believers. The relation of each of these to the missionary force is, as a rule, that of assistants, not subor dinates. The missionary is the organizer and superintendent, and thus, in a degree, director; yet those who in a sense work under him ORGANIZATION OF MISS. WORK 201 ORISSA still work with him, and follow rather than obey him. It has been the custom of many missionary societies to keep the missionary and native force entirely distinct. This has beon due not to any lack of appreciation of the value of native work, or to any desire to exalt the missionary, but rather to the feeling that it was not advantageous from the point of view of the best development of the native churches to a position of independence of all missionary di rection and assistance. In those societies where the work is but the extension of the home church this becomes less noticeable, and in them it is frequently the case that native clergy are placed on the same official basis as the mis sionary. A marked instance of the success of this is the great work done by Bishop Crow- ther of the Church Missionary Society in Africa. In every case there is the fullest mu tual consultation, not only in regard to plans, but estimates; and it is very seldom a step is taken by the missions without the full concur rence of the native workers. The question of their support is one of varying difficulty in different fields. At first it is usually assumed by the mission, but as the churches grow they are urged to take the entire support of their preachers and teachers, and also of those who do the aggressive work. In some missions the cus tom is adopted of requiring that a certain propor tion of the pastor s salary be met by the people before they can have a distinct organization. There is, however, no rule, different arrange ments being made according to circumstances of time, place, and condition of the people. In the older-established communities in many cases the entire running expenses of preach ing and teaching are met by the native churches, the mission only assuming the support of those engaged in distinctively mission work, e.g., Bible, book, and tract translation, colportage, etc. Even this work is in some cases assumed by native organizations, such as the Bulgarian Evangelical Alliance, the Church Councils of Travancore under the auspices of the Church Missionary Society, etc. In some countries, notably in Japan, the churches commence their life with a good degree of self-svipport, and such an organization as the United Church of Christ in Japan is a wonderful power for good by reason of its development of native workers, identified with the native church. Innumerable questions come up in this con nection with regard to the amount of education to be given, the salaries to be paid, etc., which can only have a mention here, with the simple statement that whatever rules are adopted by different societies working in different fields, they all have one specific end in view the train ing up, as rapidly as possible, but not too hastily, of a body of workers native to the laud and in perfect sympathy with their churches, so that in due time the foreign element may retire and take up other work, confident that the church thus left dependent upon itself will grow stronger rather than weaker, until it becomes able to itself cope with the problems of Christ s kingdom in its own land. The classification of native workers is not essentially different from that of Christian workers in America or Europe. Pastors, preach ers, evangelists, catechists, colporteurs, Bible- readers, teachers, are essentially the same, and have similar duties and relations, wherever they are found. As in the article on Methods of Misssionary Work, so in this, there has been no attempt to give more than an outline of the organizations and agencies upon which the representatives of the churches rely for the great work committed to them. Special attention is called to the articles on the China Inland Mission, Moravian Missions, and Salvation Army, where many of these points are treated somewhat fully. Orissa (British India), one of the four sub divisions of the lieutenant-governorship of Bengal; the other three being Bengal Proper (or Lower Bengal), Behar, and ChotaNagpur. The administration of each of these divisions is through a commissioner under the jurisdiction of the lieutenant-governor. It constitutes the southwestern part of Bengal; and its territory is thus limited: The divisions of Chota Nagpur and Bengal Proper touch it on the north; the Bay of Bengal bounds it on the east and south east; south, it impinges upon the Madras Presidency, and west upon the Central Prov inces. Its extent as defined by latitude and longitude is from 19 28 to 22*34 north lati tude, and from 83 86 to 87 82 east longitude. The area is 9,058 square miles, and the popula tion (1881) 3,730,785 souls. Several tributary states (see the general character of these de fined in article " Native States") lie adjacent to the territory now described, and are under the political supervision of the Orissa officials. The area of these is 15, 187 square miles, and the population about a million and a half, largely consisting of Aborigines, Kandhs, and others. This native district occupies the northwestern part of the territory, a hilly region, with a sparse population as indicated by the figures just given. British Orissa consists largely of fertile alluvial plains formed out of the deltas of three large rivers the Mahanadi on the south, the Baitarani on the north, and the Brahmani between them. The people are almost exclusively agricultural; rice is the staple food. Over 95 per cent of them are Hindus, and only 2| per cent Mohammedans. The number of aborigines in British Orissa is over 130,000, most of them being included among the Hindus; only about 7, 000 still practice their ancient aboriginal religion; nearly 4,000 were returned as Christians. These include 3,246 natives, most of whom are connected with one or other of the missions in the province, here after to be noticed. The million and a half in the tributary states consists of a fraction less than 75 per cent of Hindus, and a fraction less than 25 per cent of aborigines, many of whom have professed Hinduism, though still ethnically distinct. The most important of these aboriginal tribes are the Kandhs, the Savars, the Gonds, the Bhumijs, the Bhuiyas, and the Pans; there are also some Kols and Santals who are more numerous elsewhere. Some of the larger tribes also spread beyond the borders of Orissa into adjacent districts of the Central Provinces or Madras Presidency. A few Mohammedans, Buddhists, and Christians make up the fraction of 1 per cent left unaccounted for in the divi sion of the population just made into Hindus and aborigines. The aborigines it need hardly be said for the most part cling to the hills, while the Hindus inhabit the valleys lying between. It was among the Kandhs that the practice of semi-annual human sacrifices to their earth-god prevailed, until the entrance of ORISSA 202 ORISSA the British authority into these districts in 1835 put a stop to it. Kidnapping for this purpose for the victims wen- usually obtained by violent raids among the quiet inhabitants of the valleys was then made a capital offence; and the Kandh priests were induced to substitute buf faloes for human beings in their sacrificial rites. The Kandhs are described as finely developed and intelligent specimens of humanity, pos sessing capabilities of civilization which it may be confidently believed will before long be fully brought out by the agencies of Christianity and education. The language of Orissa among the Hindus is the Uriya, an Aryan dialect, closely related to the Bengali; sometimes it has been classed simply as a dialect of that tongue; but the latest scholars regard it as distinct. Among the aboriginal tribes different languages pre vail; those of the Kandhs and the Gouds belong to the Dravidian family of South India (like the Tamil, Telugu, and Kauarese). The Kols, Sau- tals, and Bhuuiijs speak languages of still an other family, now called, from the name of the Kols, the Kolarian family. Many dialects are in use by as many distinct tribes inhabiting Orissa and other regions. A word as to the history of this province will be sufficient. Brahmanical records in the Great Temple of Jagannath profess to trace the chronology of the earliest Hindu kings to the year 1807 B.C. Little reliance can be put upon these dates; but this much they make clear, that for many centuries before Christ Orissa was governed by Hindu rulers. Doubtless it was under these kings that the Kols, and the Gonds, and the Santals, and the Kandhs were pushed back from the plains to the mountains. Then from about 500 B.C. to the Christian era is the period of Buddhist development and dominion. Buddhist caves, dug out during this period (probably, though some assign a date as low as 1000 A D.) still exist at Raniuur. Then followed the period of the Yavana inva sions, though just who the Yavanas were, is a problem not fully settled. They came, however, from some northern quarter. They were at last expelled, and Orissa was governed by two successive Hindu dynasties from the fifth cen tury of our era until well on into the sixteenth. The worship of Jagannath, which according to tradition had long been practised in Orissa, was restored, after the Buddhist and Yavana eras, by the one of these dynasties, and the present Great Temple at Puri built by the other, in the twelfth century. During the sixteenth century the Mohammedans came, and Orissa became a part of the Mogul Empire of Delhi. In the eighteenth century, when the Mogul power faded before the rising Marathas, the latter ruled for a time over this province. From them it was taken by the English in 1803, by whom it has since been governed as a part of Bengal, as before explained. The Hindus of Orissa are excessively relig ious. Temples and shrines abound. But the chief one, and one of the most famous in all India, is the one already named, sacred to la-ran nath ("Lord of the World," one of the titles of Vishnu), at Puri. To this temple 300,- 0()i) pilgrims have been known to come in one year. The great Car Festival alone sometimes dr >vs to it as many as a third of that number. The excessive crowding of these persons, under the most unsanitary conditions, has often given rise to cholera, and their dispersal to all parts of India has disseminated it. It is estimated that from an eighth to a fifth of the pilgrims die from exposure, exhaustion, and similar causes on the home journey. The government has done all in its power to prevent the outbreak and spread of disease, and to enable the pilgrims to reach home safely. But nothing short of an absolute prohibition of the pilgrimage would wholly prevent suffering, and such a prohibition could not be enforced. It would be too great an interference with the religious customs of the people. The popular thought of this great festival is associated with that of the self- immolation of devotees under the ponderous wheels of Jagannath s car as it is dragged along from the temple to the " Summer-house" of the god, a mile away. Doubtless the descrip tions of these religious suicides have been ex aggerated. The cult of Jaganuath is opposed to the sacrifice of life; though it is probably the case that some devotees in moments of reli gious frenzy have caused themselves thus to be destroyed. Doubtless also many have perished through accident. But self-immolation during recent years may be said to be almost wholly unknown; and under the more careful police regulations introduced by English rule, acci dent is less frequent than formerly. The long traditional connection of Jagannath with Orissa helps to make his worship popular within the- province itself; the popularity of it beyond the limits of Orissa is maintained, and within the province is still further helped by the fact that he is represented as a god of the people, without reference to caste or sect: he is the "Lord of the World." Prince and peasant are alike at his shrine; caste lines disappear there. The holy food, prepared at the great festival within the temple, is given without distinction to all pilgrims of whatever caste, race, or even alien faith. His worship is made to include ever} species of divine homage which any Hindu pays to any manifestation of the deity by whatever name addressed. This wide catholicity still further promotes the wide spread devotion to him. Still another cause may lie in the fact that of late years a theory of sensuous worship has been advocated by the followers of Vallabha Swanii (North India, 1520), who held that God was to be sought and honored in the enjoyment of the good things of the flesh. Vishnu or Jagannath was to be adored under the incarnation of Krishna, lead ing a life of sensuous pleasure. In the wake of such teaching, licentious and obscene rites easily followed and incorporated themselves in the system of permitted observances at Puri. In short, the religious history of Orissa is of the utmost interest ; the Jagannath worship in which it has culminated involves some of the noblest as well as some of the most corrupting features of Hinduism; and its historic develop ment is associated with the memory of some of the noblest souls in all the annals of Hin dustan. Education, at least in British Orissa, is mak ing good progress. One boy in every three nt selic iol age is under instruction. The province is destitute of rail communication, though in 1885 a line was projected from Benares to Cuttack. It would be of great help to the pilgrim traffic. Traffic by sea is difficult, as the coast -line has no good harbors, and pass-ige from the shore to the vessels is dangerous dur ing the rainy season. It is therefore difficult to ORISSA 203 OSGOOD, DAUPHIN supply the province with food when famines occur, aud much suffering has been the con sequence of this state of things in times of scarcity. Owing to the exposed situation of OrUsa il also suffers occasionally from inunda tions from the sea; vast tidal- waves, impelled by the tremendous cyclones which sweep at times over the Bay of Bengal, accompanied often by heavy falls of rain which aggravate the disaster by swelling the rivers, will devas tate several hundred square miles of low-lying territory, and cause enormous destruction of life and property. The Baptist missionaries at Serampore un dertook, previous to the year 1820, evangelis tic work in Orissa, but they withdrew in favor of the General Baptist Society (formed in Eng land in 1816), which began work in this prov ince in 1822. Cuttack, the chief city, was first occupied, and later Puri, the seat of Jagannath s temple and worship. The Ameri can Freewill Baptist Missionary Society (dat ing from 1835) sent its first missionaries, Revs. Eli Noyes aud Jeremiah Phillips, to Orissa in 1835. Their stations are at Balasore (1836), Jellasore (1840), Midnapur (186:}), Bhimpur (1873), and at seven other principal points. Their work is both among Hindus and Santals evangelistic, educational (through both schools and printing-press), and medical. They have a training-school, a Bible-school, and an industrial school, as well as others of the usual character. Orizaba, a large city in the heart of the mountains in the State of Oaxaca, Mexico; is the centre of an important work among the Indians, carried on by the Methodist Episcopal Church (North); has 1 missionary, 168 church- members, 1 school, 20 scholars. Methodist Episcopal Church (South); 1 local preacher. Orooniiali (Urmia), a city of Persia, in the plain and west of the northern part of the lake of the same name. Population about 35,000, chiefly Moslems and Neslorians, though there are some Armenians. It is the centre for the Nestorians, who are found in large numbers in the city and the villages of the plain, and has been the seat of mission work among them for many years. (See A. B. C. F. M. ; Presbyterian Board (North); and Persia.) The city itself is much like other cities of Persia, but the sur roundings are especially beautiful. The ex tensive irrigation of the gardens and fields render it very malarious, and for many years the mis sionaries suffered a great deal from sickness. The village of Seir (q.v.), about six miles from the city, on the mountain, was chosen for a summer residence, and for the theological school during the whole year. Within a few years, however, advantageous sites have been secured nearer the city, and the general health has been better. Oroomiah was the scene of the great Koordish insurrection under Sheikh Obeidullah. The city itself was not taken, but the surrounding villages were pillaged and in many cases destroyed. The present (1890) missionary force consists of 4 ordained missionaries and their wives, 1 lay missionary, 1 medical missionary, 6 female missionaries, 34 ordained native preachers, 29 licentiates, 126 teachers and helpers, 20 organ ized churches, 1,941 communicants, 2,021 scholars. Oroomiah is also occupied by repre sentatives of the Archbishops Mission to the Assyrian Christians (q.v.). Osaka, one of the large cities of Japan, is situated on the main island, 25 miles southwest of Kyoto. It is one of the three imperial cities, is well built and clean, and is the centre of large tea-districts. A government college and academy are located here. The climate is mild. Population, 432,000. Its importance as a centre of influence has been fully recognized by the missionary societies, of which there are seven represented. A. B. C. F. M. (1876); 1 missionary and wife, 1 physician and wife, 3 single ladies, 20 out-stations, 7 churches, 1 girls school, 403 scholars, boys school, medical work. Methodist Episcopal Church (South), Osaka circuit; 6 stations. Protestant Episcopal Church, U. S. A. ; 2 missionaries and wives, 1 physician and wife, 5 female missionaries, 2 churches, 11)0 communicants, 115 Sunday-scholars, 20 out- stations. Presbyterian Church (North), 1881; 6 missionaries and wives, 4 female missionaries. Cumberland Presbyterian (1878); 2 churches, girls school, 65 pupils. C. M. S. (1874) ; 5 missionaries, 4 female missionaries, 2 native ministers, 220 communicants, 2 schools, 81 scholars. Oj?ood, Dauphin William, b. Nel son, N. H., U. S. A , November 5th, 1845; studied medicine at Brunswick, Me., and Lowell, Mass., graduating at the University of New York in 1869; sailed as a medical mis sionary of the A.B.C.F.M. for Foochow, China, December, 1869. He soon mastered the intrica cies of the Chinese language, acquiring a knowl edge of both the Mandarin aud local dialects. One of his earliest efforts was the establishment of the Foochow Medical Missionary Hospital. During the ten years of its existence medical aid was given gratuitously to 51,838 patients among the poorer classes. He established also in connection with the mission an asylum for the victims of opium, and in two years 1,500 patients received treatment, a large number of whom were cured. He was frequently called as a consulting physician by his medical confreres. Dr. Osgood died at the Sanitarium, near Foo chow, August 17th, 1880. The funeral was at tended by many foreign residents, as well as by Chinese. Dr. Baldwin thus writes of his worth and la bors: "His mind was strong and active. He possessed good common-sense and a clear, prac tical judgment, not caring to spend much time in discussing theories. He seemed to be en grossed in his profession as a healer of bodily ailments. But to his missionary and native Christian friends he was well known as a devoted Christian worker, placing the good of the souls of patients far above bodily health." The " Foochow Herald " contained an article written by an English gentleman connected with a banking institution in Foochow, closing thus: "The energy, skill, patience, and never-ceasing care manifested by Dr. Osgood in the manage ment of his hospital and asylum, and the value of his good work, compelled the admiration of the whole community of Foochow, and gained him the sympathy and support of every one " Every hour he could spare from the active duties of his profession for the last four years of his life was devoted to the translation into Chinese of a standard work on anatomy. The OSGOOD, DAUPHIN W. 204 OXFORD MISS. TO CALCUTTA finishing touches were put to it only on the day before his departure. The work has Ix-en pub lished iu five volumes, illustrated by numerous plates. It is the first of its kind in the Chinese language, ami lias been much used in China. OKimiiili-TiirktMii. Turkish printed in Arabic characters as distinct from Turkish printed iu Armenia or Greek characters. See Turkish. O**et Version. The Osset belongs to the I runic branch of the Aryan family of languages, and is vernacular in the Caucasus range, Russia. A translation of the four Gospels was made by a certain Jalgusidse, a nobleman who in 1821 joined the Greek Church with about 30,000 of his former co-religionists, and published by the Russian Bible Society at St. Petersburg in 1824, with the aid of the British and Foreign Bible Society. In 1869 the Psalms and in 1882 the Epistle of James were added. {Specimen verse, John 3 : 16.) Xynay aaija Cayapora lynei, EM:B JZD jyaterrypj OvpTjvjsep paxia yuan, HJBMJEJ Yj jzj ypna, fj na *ecaea, eejai in ya oonycon napj. Ostyak Version. The Ostyak belongs to the Finn branch of the Ural-Altaic family of languages, and is spoken by the Ostyaks, who live iu the province of Tobolsk and Tomsk, Russia, and number about 24,000 souls. There is a translation of the Gospel of Matthew extant in the famous collection of Prince Louis Bona parte. Very recently the Rev. William Nicol- son, the agent of the British and Foreign Bible Society at St. Petersburg, has called the atten tion of the Society to the Ostyaks, and a Gospel is now being prepared for them. Olaki, a town on the southwestern coast of New Zealand. Station of the C. M. S. The "Book of Mormon" has recently been published in the Maori language, and a majority of the in habitants of a small village in this district have gone over to the Mormons. This Mormon move ment has interfered somewhat with the success of the Church Mission. Has 1 missionary, 150 communicants. Ot am. a town in the Hakodate district, in the south part of the island of Yezo, Japan. Mission station of the Methodist Episcopal Church (North); 42 church-members. Worked by the two missionaries at Hakodate. Money is being collected to build a church. Otslii or Ashaiiti Verion. The Otshi belongs to the Negro group of African lan guages, and is spoken on the Gold Coast and in Ashanti. As early as 1846 missionaries of the Bask; Missionary Society undertook a translation of the Scriptures into this language. Parts of the New Testament were prepared. Since the year 1855 the work of translation has entirely devolved on the Rev. J. G. Christalles of the Basle Mission, and in 1871 the entire Bible was grin ted at Basle by the British and Foreign ible Society. (Specimen verse. John 3 : 16.) Na. senca Onyankopon do wiase ni, se ode\ ne ba a owoo no koro mae, na obiara a ogye no di no anycra, na wanya da ukwa. Otyikango, a town in Herero-land, South west Africa, a little northeast of North Barmen, south of Okahandye. Mission station of the Rhenish Missionary Society; 1 mission ary, 1 single lady, 3 native helpers, 406 mem bers, 171 communicants. OlyimlHiitfiie, a town in Herero-land, Southwest Africa, northeast of Salem, and southwest of North Barmen and Okahandve. Mission station of the Rhenish Missionary So ciety: 2 missionaries and wives, 2 single ladies, 7 native helpers, 380 members, 182 communi cants. OtyoKazu, a town in Herero-land, South west Africa. Mission station of the Rhenish Missionary Society; 1 missionary, 9 native helpers, 140 church-members. Oua, a station of the Micronesian Mission, on the island of Ponapi, Micronesia (1872). Of the 200 people on this island 124 are church- members, and their contributions for 1889 averaged $1.00 per member. Oudli (British India), a province of the Anglo-Indian Empire, governed by a chief commissioner, who is directly subordinate to the Governor-General of India. Formerly an independent native kingdom, annexed by Eng lish in 1856. Practically a part of the North west Provinces, which see. Chief city, Luck- now, the fifth city in India. Population (1881), 261.303. Missions since 1857 mostly under di rection of American Methodists. Oudtslioorn, a mission station of the S. P. G. in Cape Colony, Africa. The mission field covers 1,780 square miles, with a population of 21,000; has 2 missionaries, 242 communi cants. Owen, Joseph, b. Bedford, New York, U. S. A., June 14th, 1814; graduated at Prince ton College 1835, and theological seminary 1839; ordained as an evangelist by Presbytery of Westchester October 2d, 1839; sailed as a missionary of the Presbyterian Board for the Northern Provinces, India, August 5th, 1840. Most of his life was spent at Allahabad (1840- 68). His labors, like those of most missionaries in India, were various preaching, teaching, translating, and revising former translations of the Scriptures, and preparing commentaries on different books of the Bible. He was president of the Allahabad Missionary College, and pro fessor in the Allahabad Theologicaf Seminary. After 28 years of continuous labor he left in ill health for America via Scotland, intending after spending a few days in Edinburgh to visit his native land, and then return to India, but died in Edinburgh December 4th, 1870. He took high rank as a scholar. Of him an Eng lish resident wrote: "One of the most learned missionaries the American Societies have sent to India." When he left India he had just com pleted a second revision and edition of the Old Testament in Hindi, and a commentary on Isaiah in the Urdu language for the American Tract Society. He wrote a new translation of the Psalms in Hindustani, and several com mentaries in the same language. Oxford, a circuit in New Zealand, of the United Methodist Free Church Mission; 4 native workers, 2 chapels, 31 church-members, 2 Sunday-schools, 114 scholars. Oxford Wiion 1o Caleutta. Head quarters, 9 Keble Road, Oxford, England. OXFORD MISS. TO CALCUTTA 205 PALI VERSION The mission was founded in 1880 in answer to an appeal from the Bishop of Calcutta to the University of Oxford to " send out men to work among the natives of that city who have re ceived or are receiving the advantages of the sy-tnin of education provided by the English Government." The form selected for the mis sion was that which was suggested by the late Bishop Douglas of Bombay that of a "mis sionary brotherhood." It was decided, there fore, that the Oxford Mission should form a community under a superior, although its members would not be bound by any vows for life, but would be allowed to withdraw at pleasure. The rules of the community were tested by two years work in Calcutta; after which the bishop incorporated the first mem bers of " The Oxford Brotherhood of the Epiph any." Foreign Work. The mission now consists of a head and three other members, all Oxford University men, who carry on work in three lines: 1. Interviews with the natives, lectures, and discussions. 2. The conduct of a school for native Christian boys. 3. The editing of a weekly paper called " The Epiphany," in which free discussion of all religious questions is car ried on between members of the mission and inquirers. The work is carried on at present only in Calcutta, but it is desired to start branches at Dacca and Patna. An association has been started in connection with the mission under the name of the "Ox ford Mission Association," which endeavors to aid the mission by any means in its power. Oye, a district of Asaba, Upper Niger, Africa; is reached by the mission of the C. M. S. Owing to their influence, the market-day, which usually comes every five days, is post poned a day whenever it will come on the Sabbath, and thus the native Christians are enabled to keep the fourth commandment. Oj r o, a station of the C. M. 8. in the interior district of the Yoruba mission, Africa. Has 1 native pastor, 29 communicants, 1 school, 16 scholars. P. Padaiig, town on the west coast of Suma tra, East Indies. Population. 10,000. Mission station of the Rhenish Missionary Society; 1 missionary, 1 native helper, 31 church-members. Padre-Pol li, town in North Madras, British India, northwest of Berhampur. A purely agricultural village. Mission station of the General Baptist Missionary Society (1849); 1 native pastor, 1 chapel, 69 church-members. Pakhoi, a city at the head of the Gulf of Tonkin, Kwantung, China, is a treaty port, with a population of 25,000. Mission station of the C. M. S. (1886); 2 missionaries and wives, 23 communicants, 1 school, 28 scholars. Pakur (Pakour), a town of the Calcutta district, Bengal, India, is a centre of influence for many villages. Mission station of the Methodist Episcopal Church (North); 1 mis sionary and wife, 10 church-members, 5 schools, 120 scholars, 6 Sunday-schools, 130 scholars. Palaballa, a town in the Congo country, West Africa, at the foot of Livingstone Falls, 110 miles from the mouth of the Congo River; is a commercial station of some importance, where the goods required for all the surround ing stations are received, stored, and sent out by caravans and carriers. Mission station Amer ican Baptist Missionary Union; 4 missionaries (2 married), 2 female missionaries, 1 church, 8 church-members, 2 schools, 127 pupils, 1 Sunday-school, 25 scholars. Palmamir, town in North Arcot, Madras, India, near the summit of the Magli Pass, 2,247 feet above the sea, 26 miles west of Chittoor. A healthy station, 10 cooler than the rest of the district. Population, 1,931. There is a busy trade. Mission station Reformed (Dutch) Church in U. S. A.; 1 missionary and wife, 5 native helpers, 11 church-members, 1 school, 22 scholars, 1 theological seminary. Palamcotta, town in Tinnevelli, Madras, India, 45 miles north-northeast of Cape Co- morin, 2 miles east of Tinnevelli. Climate healthy. Population, 17,964, Hindus, Mos lems, Christians. Mission station C. M. S. Is the seat of a bishop since 1877, and has very large educational institutions, especially the Sarah Tucker Institute, a normal school, male and female, established 1860. The Palamcotta Church council includes 132 villages with 9 native pastors, 2,185 communicants, 69 schools, 1,963 scholars. The Salvation Army has here its headquarters for South India. Palestine, see Syria. Pa lghtft, city in the Malabar district, Madras, 30 miles south-southwest of Coim- batoor, 68 miles east of Calicut, in a famous pass of the Western Ghats. Has a large trade and active manufactures. Population, 36,339, Hindus, Moslems, Christians. Mission station Basle Missionary Society; 2 missionaries (1 mar ried), 19 native helpers, 4 out-stations, 5 schools, 2,060 scholars. Pali Version. The Pali belongs to the Indie branch of the Aryan family of languages. It is the sacred and learned language of the Buddhists in Ceylon, the Burman Empire, Siam, Laos, Pegu, Ava, and the eastern peninsula of India. Messrs. Don Abraham de Thomas, Mo- handiram of the governor s gate, and Tolfray of the Colombo Bible Society, translated the New Testament, which, after having been re vised by.the Rev. Benjamin Clough of the Wes- leyan Missionary Society, was published in Burmese characters at Colombo in 1835. PALI VERSION 206 PAPUA (Specimen verse. John 3 : 16.) Thus far 8,508 portions of the Scriptures have been disposed of. Palniur, town in Northwest Provinces, India, half-way between Secunderabad and Kurnool, 63 miles southwest of Hyderabad. Hot, but quite healthy. Population of town and adjacent country included in the mission field, 1,000,000, Hindus, Moslems. Languages, Tel- ugu, Hindustani, Tamil, Marathi, Kauarese. Mission station American Baptist Missionary Union (1885); 1 missionary and wife, 1 other lady, 13 native helpers, 5 out-stations, 1 church, 303 church-members. Palnadu, a district along the lower course of the Godaveri, Madras, India, where the Evangelical Lutheran General Synod, U. S. A., began a mission in 1842, and now has 11 mis sionaries, 2,986 communicants, 2,358 pupils, and a theological seminary with 23 students. Palpa Version. The Palpa belongs to the Indie branch of the Aryan family of lan guages, and is spoken in the small states north of Oudh, below the Himalayas. The New Testament was translated by the late Dr. Carey, aided by some pundits, and published at Seram- pore in 1832, but never republished. Pambaii, a town in the Madura district, Madras, India. Population, 4,833. Half the year the Ceylon Government have their immi gration depot fixed here, and this, with the con flux of pilgrims from every part of India, gives the place an appearance of great activity. Mis sion station S. P. G. ; 8 villages, 99 communi cants, 8 schools, 226 scholars. Paiuliteripo, a town in the Jaffna dis trict, Ceylon, 9 miles northwest of Jaffnapatam. Mission station of the A. B. C. F. M.; 1 native pastor, 21 native workers, 1 out-station, 1 church, 74 church members, 8 schools, 531 scholars. Paiigaloaii, a town in Northwest Suma tra, on the East Batang River, southeast of Sigompulan. Mission station of the Rhenish Missionary Society; 1 missionary, 1 female missionary, 3 salaried and 7 volunteer native helpers, 285 members, 19 communicants. Paiigasiiia Version. The Pangasina belongs to the Malaysian languages, and is spoken by 1,000,000 persons in the isle of Luzon, Philippine Islands. In 1885 the British and Foreign Bible Society published an edition of 500 copies of the Gospel of Luke. The manu script of the version was presented to the Soci ety in 1873 by Seiior Alonzo of Seville, who was for a considerable time in the Philippine Islands. Chiefly through the interest taken in the version by a gentleman long resident in Luzon, it has been thoroughly revised and re written by Seiior Alonzo, who also carried the edition through the press. Sefior Alonzo also translated for the British Bible Society the other three Gospels and the Acts, and one of the Epistles of John, which lie also carried through the press in 1887. The whole of the New Tes tament is now translated, except Revelation. ;. a town in Shantung, China, 13 miles from Tung ( ho, 185 miles south-soul h- wc>i of Tientsin, and (> miles southeast of Grand Canal. Native> poor, low, crowded for room. in which to live. MisMon station A. B. C. F. .M. (1880); 3 missionaries, 2 missionaries wives. 2 other ladies, 10 native helpers, <J out-stations, :!5(l church-members, 1 .school, 15 students. The opening of this station was the immediate result of the benevolence of the mission to the starving people during the famine of 187s. Paiitfkoli, a station of the Rhenish Mis sionary Society in Borneo, East Indies, on the Kahayan; 1 missionary, 4 native helpers, 100 members, 62 communicants, and 30 pupils. Panliala, a town in Bombay, India, 14 miles north of Kolhapur. Mission station of the Presbyterian Church (North), 1877; 1 mis sionary and wife, 1 female missionary, 6 native helpers, 3 out-stations. Paniieivilei, a town in Madras, India; a station of the Tinnevelly Mission, C. M. S., containing in the church council 12 Pukka churches, 55 villages, 4 native pastors, 942 com municants, 28 schools, 988 scholars. Pail ii ik n lain, a station of the C. M. S. in the Tinnevelly district, Madras, India. In the church council here are included 104 villages, 5 Pukka churches, 5 native pastors, 1,141 com municants, 41 schools, 976 scholars. Pantjur na pitu, a town in Northwestern Sumatra, in Butakland, on the upper course of the Bantang River. Mission station of the Rhenish Missionary Society; 2 missionaries, 2 female missionaries, 7 native helpers, 825 mem bers, 171 communicants, 57 school-children. Pao-iiiiijf, a prefectural city of Szchuen, China. Mission station of the China Inland Mission (1886); 1 missionary and wife, 13 native helpers, 1 out-station, 1 church, 14 communi cants. Pao-tiiig-fu, a city in Chihli, China, 100 miles southwest of Pekin, on the Honau and Shansi road. Mission station of the A. B. C. F. M. (1874); 3 missionaries and wives, 1 female missionary, and an important medical work. Papiti, the capital of Tahiti, the largest of the Society Islands, Polynesia, situated on the northwest coast, and is the chief town and port. Mission station of the Paris Evangelical Mis sionary Society. The population of Tahiti is Protestant; the whole of the island was con verted in 1819, and Queen Pomare was baptized. After the French protectorate \\as established in 1872 the missionaries of the L. M. S. were withdrawn, and Protestant work was carried on by the Paris Society, which has its headquarters at Papiti, with 2 missionaries, ~> female mission aries, 22 congregations, and 19 pastors in the whole district. Papiia, or Aew <.uin< :i. is the largest island o& the globe, except Australia. It is very irregular in its outline, but extends for about 1,300 miles, between latitude 30 to 10 40 south, and longitude 131 to 150 30 east, and contains an estimated area of 300,000 square miles. Very little is known about Papua, as it has not been fully explored and surveyed. In PAPUA 207 PARIS EVAN. SOC. general it is a mountainous country iu the north ern part, while the southern coasts are low and wooded. Vegetation is very luxuriant, tropical fruit-trees are found iu abundance, while the woods of the interior produce tine timber-trees. In the cultivated portions sugar-cane, tobacco, and rice are raised. The climate is healthy, though great changes in temperature occur dur ing a very short time. The inhabitants, so far as they have been classified, belong to the Negro race (q.v.), though there are several varieties of Polynesians represented. In number they are estimated at 800,000. Of their language the only knowledge we have is gained from the re searches of the Dutch missionaries, who col lected a vocabulary of the My fore language containing 1,200 words. This seems to show that the Papuan languages belong to a separate class from the Malayo-Polyuesian languages. The western part of the island to 141 east longitude is under the Dutch Government, and belongs to the Residency of Teruate, Mo lucca Islands. The southeastern part of the island was proclaimed a possession of the Queen of England in September, 1888, and is governed by an administrator, but little has yet been done to develop Jhe resources of the island. Port Moresby, with a population of 1,500, is the principal settlement. Mission work in New Guinea was commenced at Port Moresby by the L. M. S. (1871), and there are now 6 missionaries at work in Port Moresby, Kerepunu, Motumotuand Fly River, and Suau. In the Dutch portion of the island the Rhenish Missionary Society has a station at Bojadjin, and the Utrecht Missionary Society has 5 stations. Paraguay, one of the South American republics, is situated between 22 and 27 35 south latitude, and 54 35 and 61 40 west longitude, southwest of Brazil and northeast of the Argentine Republic. Area, 91,970 square miles. The country iu general consists of a series of plateaus with wooded slopes and grassy plains. The climate is very fine, though at times the heat, is excessive. Summer lasts from October to March, and May, June, July, and August are the coldest months. The mean temperature for winter is 71, and for summer 81. According to the Constitution of November, 1870, the government consists of a president, and a Congress of two Houses, a Senate, and a House of Deputies. The senators and deputies are elected directly by the people, and the president holds office for four years. The population is 329,645, according to an imperfect census of 1887, besides 60,000 semi- civilized and 70,000 uncivilized Indians. There are twice as many females as males. The pre vailing language is Spanish, but large numbers speak the Guaraui; the mixture of Indian blood is stronger in Paraguay than in other states. The principal cities are Asuncion (24,838), the capital, rapidly growing in population and im portance; Concepdon (11,000); Villa Rica (11,- 000); San Pedro (12,000); and Luque (8,000). One third of the inhabitants live in the central districts, containing the capital, one third in the districts of Villa Rica and Cuasapa, and the remainder in the cultivated portion of the coun try. Agriculture and the raising of cattle are the principal occupations of the people, and Italians, Spanish, and German colonists are developing its resources in both these directions. There is a railway from Asuncion to Villa Rica, and telegraph and telephone lines are iu opera tion. Roman Catholic is the established re ligion of the state, but other religions are toler ated. Education is free and compulsory. In 1888, 28,526 pupils attended 160 primary schools. Asuncion has a national college. The only Protestant mission in Paraguay is that of the Methodist Episcopal Church (North), which has iu the Asuncion circuit 5 foreign teachers, 1 native preacher, 106 church-members, 1 day- school, 80 scholars, 1 Sabbath- school with 60 scholars. Paramaribo is the chief town of Suri nam, South America. Population, 22,000. In the year 1835 the first Moravian missionaries landed in Surinam. The object was at first to commence a mission in Berbice, making Para maribo the headquarters. Here a company of five brethren worked at their trades in order to support themselves and the mission in Berbice. Their attention was soon directed to the negroes iu Paramaribo. At first they had to face a good deal of opposition, but they gradually overcame ill-grounded prejudice, and were per mitted to purchase a piece of land in the town. For a considerable time their missionary work continued very limited, but gradually it ex panded and Paramaribo became a genuine mis sion station, which prospered so greatly that in 1882 it numbered nearly 10,000 souls. Has 20 missionaries, 18 missionaries wives, 1 other lady. Parey-chaley, a town in Travancore, In dia, 321 miles northwest of Cape Cormorin. Climate good, moist, 80 3 -85 F. Race, Dra- vidian. Languages, Tamil, Malayalam. Social condition good. Mission station L. M. 8. (1845); 1 missionary, 124 native helpers, 77 out- stations, 8 churches, 1,264 church-mentbers, 59 schools, 3,772 scholars. Paris Evangelical Society, head quarters, 102 Boulevard Arago, Paris, France. The Paris Society for Evangelical Missions among non-Christian Nations (Society des Mis sions Evangeliques chez les Peuples non-chre- tiens, etablie Paris) was formed in November, 1822. Before this time several missionary com mittees had been organized in Alsace, the "Midi," and in Paris, which now joined the Paris Society as auxiliary associations. Among the founders of the Society were some of the most prominent of the French Protestants. Its first president was Admiral Count VerhnGl; Jean and Frederick Monod, Baron A. de StaCl, and other celebrated men were on this first committee. Its first general assembly was held in 1824, and in the same year an institu tion for training future missionaries was estab lished at Paris. It is interesting to note that in this, its first year, the income of the Society amounted to 13,061 francs. Until 1840 the work of the Society went steadily forward; from this time its funds be gan to diminish, and after the Revolution of 1848 the want of money forced the Society to close the training institute. Of the 82 pupils who had joined it, 34 were laboring as mission aries in heathen countries, 17 as pastors in France, and 6 as teachers; the mission work in Basutoland, South Africa, was still carried on in spite of difficulties. PARIS EVAN. SOC. 208 PARKER, BENJAMIN One of the Society s first missionaries, the Rev. E. Casalis, returned to France in 1849. His missionary addresses delivered in most of the churches all over the country were crowned with most remarkable success, and a new love for missions seemed to spring up everywhere. The yearly income soon amounted to 180,000 francs. In 1856 the Training Institute was re opened with M. Casalis at its head, and new spheres of labor were soon added to that in South Africa. Missionaries were sent to China (1859), to Senegambia (1862), and to Tahiti (1863). From the year 1866 the annual income was always more than 200,000 francs, except ing during the Franco-Prussian War. In 1879 it rose to 300,000 francs. In 1885 additional work was undertaken among the Kabyles, a Berber tribe living in North Africa, and in 1886 a long hoped for mission was begun on the Up per Zambesi (Evangelical Mission to Upper Zambesi, q. v.). In 1889 mission work was begun in the French territories on the Ogove and Congo Rivers. Until 1887 the training-school, being dependent on hired rooms, had migrated from one end of Paris to the other; in that year a mission-house admirably adapted to its pur pose was erected at 102 Boiilevard Arago. The Paris Society is undenominational. Its management is in the hands of a council com posed of a president, two vice-presidents, two secretaries, two auditors, a treasurer, and twelve assessors. This council makes its own laws, and also the regulations to be followed by the auxiliary committees formed outside of Paris. The services of the council are rendered gratuitously. A general assembly of the whole membership of the Society is held annually. Mission Fields. The first three mission- aries.Revs. Bisseux, Lemne, and Holland, trained by the Society were, by the advice of Dr. Philips of Cape Town, sent to South Africa in 1829. One of them, Mr. Bisseux, settled in Wagen- maker s Valley, about 40 miles northeast of Cape Town, ami preached the gospel to the slaves of the farmers, the first one of whom was baptized in 1835. Eight years afterward the mission removed to "Wellington, from which centre the work developed. In 1875 there were in the church at Wellington 350 members, and 200 children in the schools. This faithful missionary labored on for a few years more, completing fifty years of work, the results of which cannot be told. Then, on ac count of Mr. Bisseux s age, the mission was made over to the Cape Dutch Church, Mr. Bisseux holding the position of honorary pastor. Mr. Lemne and Mr. Holland went to Kuruman to take for a time Dr. Robert Moffat s place, and to learn the Bechuana tongue. In 1831 work was attempted among several Bechuana tribes, but progressed slowly, because of the opposition of the chiefs of neighboring tribes, and the nomadic habits of the people. In 1832 a station was established at Motito, and two years afterwards the first baptism took place. In 1848 there were four out-stations around Motito, and a station had been established in what is now the Transvaal. On account of the diminished revenue of the Paris Society, the mission at Motito was resigned to the Lon don Missionary Society, and that in the Trans vaal to the Berlin Society in 1866, while the efforts of the Paris Society were concentrated upon Basutoland. The first station was planted in Basutoland in 1833. The first convert was baptized in 1839. At the station of Morijah Christian refugees collected from all points, and the re port of 1840 shows already 378 Christians at the station. In 1848 there were in this mission 10 stations, with many out-stations or preach ing-places, and the mission staff consisted of 10 ordained missionaries, 1 medical missionary, and 4 lay European teachers or helpers. The total number of native communicants was 1,216. The series of wars between the British troops, the Boers, and native tribes hindered the progress of the work. Many of the converts returned to their old pagan customs, and the missionaries were beset with trials and difficulties of every description; but after 10 years of patient, persevering effort they found their reward in seeing the mission begin to flourish once more. Between 1858 and 1864 six new missionaries were sent out, and for some years the work progressed rapidly until again interrupted by wars. In 1883 Basutoland became a crown colony, and from that time the mission has prospered. There is now at Morijah a training-school for teachers, and a Bible-school for preparing evangelists and preachers. There is also an in dustrial school at Lelvalong. Tahiti. The French occupation of Tahiti in 1845 induced the Paris Missionary Society, at the request of the London Missionary Society, to send some workers thither. The whole work was taken by the Paris Society in 1865. The Society Islands are Christianized, and therefore this mission is now rather a " home " than a foreign work to the heathen. The Society began work in Senegambia, west coast of Africa, in 1862. The deadly climate and other trials have held back this mission; but in spite of all the difficulties, the station at St. Louis has been maintained, and a new one established 80 miles inland, on the Senegal River, and it is hoped that the work may soon take a real start and make rapid progress. In 1887 the American Presbyterian Board of Missions asked from the Paris Missionary So ciety some French teachers to help in their school work on the Gaboon and Ogove Rivers, the French Government having forbidden the instruction of the natives in any language but French. Accordingly three teachers and one industrial assistant were sent out in 1888. In 1889 two young ordained missionaries were sent to the Ogove River to visit the American stations. Their report will be submitted to the Council, and work will probably be undertaken in what is now called the French Congo. The entire number of ordained missionaries now in the field is about 41. Parker, llcii.jainiii. b. Reading, Mass., U. S. A., October 13th, 1803; graduated at Arn- herst College 1829; Audover Theological Seminary 1832; sailed November 21st, the same year, as a missionary of the American Board, for the Sandwich Islands. Soon after his arrival he sailed for the Marquesas Islands with Messrs. Armstrong and Alexander. Re turning with them from the unsuccessful at tempt to establish a mission on those islands, he was stationed at Kaneohe, on Oahu, where he labored as a missionary of the Board until the change which placed the Hawaiian churches under the care of native pastors, when he re moved to Honolulu, and wag principal of the JOHNSTON 1. .. CENTF1AL POLYNESIA HOWLAND 1. (U.A) BAKER 1. NEW YORK I. . FANNING I. R C H I P E L A " G O ,g CHRISTMAS 1. (KA) JAKVIS 1. BROCKE 1. PHOENIX IS. GARDNER I. . HULL I." "SIDNEJY I. (U.S.) NIX 1. MALDON 1. (Brit.) GENTE HERMOSA 1.1 ^DANGER I. f 1"*.L |N TI-. ,-!Hl>V">lM f. "\,T" f : r - PESCADOY NASSAU I.,. J * \ US -- GOOD HOPE. SAMOA OR X. .-..^.-^ NAVIGATOR IS> \ VV 0% * ^.^ \ .ROSE C- SUWARMOW IS. GRONINGEN I. VOSTOK L tROGGFWEIN I. FUNT t. "BAUMAN I. KEPPEL I. . TONGA \O R .ETTE. V E N P L Y HAPArGROUP | g ! vv Muupltl I., J SOCIET 1 NICHOLSON SH. . MITIERO .TONGATABU ^? o EOA PYLSTAART 1. 10 11 Atlu *MAUK COOK S Karutuiign O 3l.ini.-i.lll S LAN OS [ NEW I. 160 Ixmgitude M POLYNESIA SCALE OF MILES 50 100 200 400 600 Missionary Stations appear in this type : Tahiti A R HIAU OR MASSE . NAKAHIVA OR MARCHAND 1 UAPOA OR ADAM 1. K :TJBURONES (French) . "UAHUGA OR WASHINGTON 1. CPHIVA-OA OR DOMINCA 1. WATERLANDL * D.SApJoiNTMENT 18. Dcarrtrtf i.-c9 /> *G. O r PEACOCK \. <H C^FURNEAUX D. OF GLOUCESTER /1 7~ MA \ IS. *-y BARR " -.. \ COCKB TROPIC -.. OF CAPRICORN . S.JUAN BAUTISTA, C A _ ANONYMOUS 1 ~CLFRKE 1. * < SERLE I. * fi, " CLERMONT TONNERE AM WHITSUNDAY MARTIN I. :OiV I. , _-. C CADMUS l. -%(i,iml,ln U. (tn-nclt) "ENCARNATION L OPARO OR RAFO ELIZABETH 1. O JUCIE 1. 10 11 Greenwich 140 PARKER, BENJAMIN 209 PARSONS, LEVI Native Hawaiian Theological School. In 1876, after an absence of forty-four years, he revisited his native land. He died at Honolulu March 23d, 1877, aged 73. Parker, Peter, b. Framingham, Mass., U. S. A., June 18th, 1804. In his youth he worked on his father s farm, and when of age began to study for the ministry, teaching to earn money for his expenses. He entered Am- herst College in 1827; graduated at Yale College in 1831; spent two years in Yale Divinity School, and took a course of medical study, receiving the degree of M.D. in 1834. He was appointed medical missionary to China by the American Board; was ordained at Philadelphia May 26th, 1834, and sailed the next month for Canton. In 1835 a hospital was opened for the gratuitous relief of the sick, which contributed greatly to disarm prejudice, and furnished opportunities for making known religious truth. In 1836 his Eye Infirmary had received 1,912 patients at a cost of $1,200, all of which was given by resident foreigners. In 1838 Dr. Parker had four Chinese students in medicine and surgery, one of whom became an expert oper ator. They were supported by the Medical Missionary Society, organized in February, whose president was the British surgeon at Can ton. He visited the United States to promote its objects. The outbreak of the opium war with the English in 1840 making it necessary to close the dispensary, Dr. Parker visited the United States, reaching New York December 10th. In 1841 he was married in Washington to Miss Harriet C. Webster, and the next year returned to Canton, Mrs. Parker being the first foreign lady to reside in Canton. In 1844, with the hope thereby of aiding the missionary work, he accepted the appointment of Secretary and Interpreter to the United States Legation to China, and his connection with the American Board was soon after dissolved, though he did not cease missionary work, and his labors in the hospital continued till he resigned his sec retaryship on his return to America in 1855. He often acted during these years as charge d affaires ad interim. Soon after his return he was appointed United States Commissioner to China, with plenipotentiary powers for the re vision of the treaty of 1844. This service being completed in two years, he returned to America with health impaired, owing to the effects of a sunstroke. He resided in Washington, and in 1868 was elected Regent of the Smithsonian Institution. He died in Washington January 10th, 1888, aged 83. He published "A State ment respecting Hospitals in China," and an account of his visit to Loo-Choo Islands and Japan. Parral, a town in Northern Mexico, 200 miles east-southeast of Chihuahua. Climate even, healthy. Population, 11,000, Spanish, Indian. Language, Spanish. Religion, a cor ruption of Roman Catholic. Mission station A. B. C. F. M. (1883-84); 1 missionary and wife, one other lady, 2 native helpers, 2 schools, 55 scholars. Parras, a town in the State of Coahuila, Mexico, near Saltillo. Mission station of the Southern Baptist Convention; 1 missionary and wife, 1 single lady, 1 native pastor, 18 church- members, 15 Sabbath-scholars. Parsi-Gujarati Version. A dialect of the Gujarati is the Parsi, which belongs to the Indie branch of the Aryan family of lan guages, and is used by the Parsis in the Bombay presidency. A translation of the New Testa ment was made by the Rev. Dunjeebhoy Nou- roji, and published under the editorship of Dr. Wilson, at Bombay, in 1864. For the educated natives the British and Foreign Bible Society also issued polyglot editions of the Gospel of Matthew, viz., Parsi-Gujarati with English, Marathi, and Sanskrit, and Parsi-Gujarati with English, Marathi, and Hindustani. (Specimen verse. John 3 : 16.) Sitf Parsons, Justin Wright, b. Westhamp- ton, Mass., U. S. A., April 26th, 1824; grad uated at Williams College 1848; sailed April 24, 1850, as a missionary of the A. B. C. F. M., for Turkey. He was stationed at Nicomedia and Bardezag doing general missionary work in Northern Bithyuia. For thirty years he labored with unflagging zeal, " never so well contented as when upon those tours among the hills and valleys of the district he traversed so often, that he might preach Christ to those who knew Him not." "Brave enough and cool enough to lead an army, he carried with him no weapon save the gospel of peace, and with this he had successfully disarmed, through a long series of years, all the opposition he met." He was on his return from a missionary tour with Dudu- kian, a church-member, when they stopped near an encampment of Yuruks, a nomadic tribe of herdsmen. While Mr. Parsons and his com panion were asleep they were attacked by three Yuruks and shot. The men were arrested, and the leader sentenced to imprisonment for life; it was found to be impracticable to secure the execution of a Moslem for the murder of a Christian. Mr. Parsons died August, 1880, leav ing a wife and four children. The scene at the funeral bore witness to the power of the man, and the success of his methods of resisting evil. In a region where a few years ago the mission aries were, hooted and stoned, there was at his burial an outpouring of the whole population. The immense crowd listened, amid their tears, to tender words of eulogy spoken by native Christians. The vicar of the Armenian patri arch, a native of Bardezag, was present from Constantinople, and made an address, bearing witness, after a friendship of more than twenty years, to his "spotless life." Parsons, L.evi, b. at Goshen, Mass., U. S. A., July 18th, 1792, graduated at Middle- bury College 1814, sailed November 3d, 1819, with Pliny Fisk for the East, under the Amer ican Board. He arrived at Jerusalem February 17th, 1820, the first Protestant missionary who ever entered that city to make it the permanent field of his labors. He sailed with Mr. Fisk from Smyrna for Egypt, for the restoration of his impaired health, but died at Alexandria, February 10th, 1822. Great respect was shown PARSONS, LEVI 210 PATTERSON, ALEXANDER him ut his funeral by many persons from differ ent nations. Paacoe, Jame*. Work in Mexico: or The Gospel in Mexico. An individual mission, carried on in Toluca and oilier towns of Mexico, by James Pascoe from 1868 till his death in 1888, and then entrusted to a son and daughter. Present headquarters: San Telmo. It has no regular organization, but receives funds through Mr. John Mercer, Clitheroe, Lancashire, Eng land. James Pascoe, b. in Hellston, Cornwall, England, 1841, was educated in the Nautical Academy, where he was converted. In 1858 he went as midshipsman on a sailing-vessel to Madras and Burmah, and through his efforts the ship, which left England, "a very Moating hell," so vile and blasphemous were captain, crew, and passengers, was so changed that it re turned " a floating Bethel." In 1865 he went to Mexico in connection with a silver-mining company, hoping that this would prove the long-desired opening for missionary work. After various vicissitudes he was able to sow, in 1868, the first gospel seed by giving to his employees, in turn, a Spanish Bible, furnished him by Mr. John Mercer, an old friend in England. The depressing effect on business of the Franco-Prussian war gave him opportunity for evangelical work, which aroused the hostility of his employers, and resulted, in 1873, in the commencement of his distinctive mis sion work. His first public service was held in Toluca, February, 1873. Three years later there were hundreds of Protestants there, active in spreading the gospel. Mrs. Pascoe gave her husband invaluable help. Printing-presses were set up at Toluca and San Telmo, and tract-pub lishing was begun. In adjoining towns and villages many persons received the truth in the face of great perils. In November, 1875, Mrs. Pascoe died under the intentional maltreatment of a Mexican doctor. The Mission to the Indians was started at San Telmo in 1878. There are now thousands of Protestants where, when Mr. Pascoe began his work, there was not one. Toluca and San Telmo, by means of the printing work, have become household words throughout the republic. Mr. Pascoe died November, 1888, and the work inaugurated by him is continued under the general super intendence of Mr. John Mercer. Paslitii or Afghan Version. The Pashtu belongs to the Iranic branch of the Aryan family of languages, and is spoken in Afghanistan, where it is also called Afghani. A translation of the New Testament was pub lished at Serampore as early as in 1818. In 1832 the historical books of the Old Testament were also published at Serampore. A new translation was undertaken by the Rev. R. Clark, but only the Gospel of John was pub lished in 1857, at Agra. In 1863 a new transla tion of the New Testament, made by the Rev. I. Loewenthal, a convert from Judaism, was published by the British and Foreign Bible Society. He was about to commence a trans lation of the Old Testament when he was killed in 1864. The work of translation was resumed by the Revs. T. P. Hughes and T. J. L. Mayes of the Church Missionary Society. The latter, who is aided by Quazi Abdur Rahman, trans lated considerable portions of the Old Testa ment, and his version of the Psalms was issued by the British and Foreign Bible Society in 1881. In 1883 a revision committee was formed under the presidency of the Bishop of Lahore; and in 18^8 the New Testament, trans lated by Mr. Mayer and revised by the Revs. W. Jukes and W. Thwaites, was published by the above Society by the photo-lithographic process. (Specimen verse. John 3 : 16.) **** *J L?ti < I iisumalai, a city in Madras, British In dia, 3 miles southwest of Madras City, on the railway to Tuticorin. Climate healthy; average annual temperature, 85 F.; rainfall, 35 inches. Population of city and district, 85,000 (includ ing out-stations), Hindus, Moslems, Roman Catholics, Protestants. Languages, Tamil, Telugu, Hindustani. Natives poor, illiterate farmers, slowly improving. Mission station A. B. C. F. M. (1845); 1 ordained missionary, 1 unordaiued, 1 missionary s wife, 22 native helpers, 2 out-stations, 1 church, 146 church- members, 1 printing establishment, 1 theologi cal seminary, 10 students, 5 schools, 419 schol ars. Patagoiies or El Carmen, a town in the Argentine Republic, South America, on the Rio Negro, 18 miles from its mouth; a medi cal mission of the South American Mission ary Society (1864), with a church and dispen sary under the care of an ordained physician. The work is carried on among the Patago- nians, and also among the Spanish-speaking races. Patiia, a city in Bengal, India, on the Ganges, 32C miles northwest of Calcutta. The town is extensive, but its streets are narrow and crooked, its houses irregularly built, of many materials. It is on the East Indian R. R., and is the centre of the opium trade. Climate said to be unhealthy, but the natives are strong and well. Population, 158,900, Hindus, a few Mos lems. Languages, Hindi, Urdu, Bengali. Mis sion station Baptist Missionary Society (1808- 1810); 4 ordained missionaries, 3 single ladies, 11 native helpers, 9 out-stations, 4 native, 2 European churches, 68 native church-mem bers, 1 girls day-school, 25 scholars. PatrasbiirdKeli, a station of the Gossner Missionary Society among the Kols, Bengal, India (1869), with 12,775 church-members. Patterson, Alexander, a native of Leith, Scotland; sent out by the Scottish Mis sionary Society to explore Tartary 1S02, ac companied by Henry Bruntou. On arriving at St. Petersburg he met so many discourage ments that he felt inclined to turn back, when he unexpectedly found a friend in the lord of the emperor s bedchamber, M. Novassilgotr. Passports were given him, and full liberty granted to travel through the empire, and select any place as a residence agreeable to him. The PATTERSON, ALEXANDER 211 PAYNE, JOHN government also gave them a large grant of land, and permission to keep under their care and instruction, any of the Tartar youths they might ransom from the Tartars, until they were twenty-three years of age. They chose a Mohammedan village called Karass as the place for the commencement of their mission, which contained over 500 inhabi tants. Both the missionaries studied the Tartar language. As soon as they began circulating some tracts they had written in the language great interest was excited, and discussions arose as to the merits of Christ and Mohammed, and many persons of rank became interested in the teachings of the gospel. In 1805 Mr. Patterson had the joy of seeing sev eral of the ransomed youths embrace Christian ity and be baptized. They also went with him on his journeys, acting as interpreters. In 1810 the mission was making such progress among the people that the Mohammedan priests be came alarmed, and aroused the bitterest oppo sition. The Mohammedan tribes south of Karass were so zealous that they threatened to kill all who bore the Christian name. The Mohamme dan schools were crowded with scholars, who were taught to read that they might defend the faith. In 1813 the missionaries were obliged to move to the fortified town Georghievisk, about 30 miles from Karass, on account of the constant irruptions of hostile Tartars. While here the translation and binding of the New Testament were finished. In 1814 the missionaries again went back to Karass. In 1816 Mr. Patterson took with him one of the ransomed slaves and made a tour through the Crimea, distributing tracts and Tartar Testaments. The journey al most cost him his life, but he felt amply repaid in the reception he met from all classes of people. In 1825, on account of the anti-bibli cal revolution in Russia and restrictions by the government, the mission was transferred to other fields. Patteoii, John Colcriclffe, the mis sionary bishop and martyr of Melanesia, b. London, England, April 3d, 1827. His father was Sir John Patteson, a distinguished Eng lish judge, and his mother a niece of Samuel Taylor Coleridge, the poet. He was educated at Ottery St. Mary, Devonshire, 1835-37; at Eton 1838; Baliol College, Oxford, graduating B.A., 1845. In 1849 he obtained a scholarship in Merton College. Through his schooldays he took high rank as a linguist. After graduat ing he travelled in 1851 in Switzerland, Rome, and Germany as tutor to an English family. In 1852 he became a Fellow of Merton College. In 1853 he was curate of Alfington, and in 1854 was ordained. In 1855, March 29th, he sailed with Bishop Selwyn to the Melanesian Islands, in the South Pacific. During the voyage he acquired the Maori language. For five years he was assistant to the bishop in conducting a train ing school for native assistants. In 1861 he was made bishop of the Melanesian Islands. Pos sessing great linguistic talent, he translated the Bible, and reduced to writing and grammar several languages which before had only been spoken. His headquarters after being ap pointed bishop were at Mota, from which he made frequent excursions, and voyages to the other islands of his diocese in the mission ship, "The Southern Cross," exerting himself in various ways for the good of the people. He not only preached, but taught the natives useful arts. In time of sickness he was their physician, watching and nursing them, and by love and kindness striving to lead them to the knowledge and worship of the true God. After one of these visits to Nackapu, an island of the Santa Cruz group, some traders having painted their ship in imitation of the bishop s ship, hud through this artifice been able to kidnap some of the natives for the purpose of sending them to the plantations of Queensland and Fiji. When the missionary ship, as it cruised among the islands, again approached Nackapu, some of the islanders mistaking it for the kidnapping craft, determined to avenge themselves. The bishop, unsuspicious, lowered his boat, and went to meet them coming in their canoes. Accord ing to their custom, they asked him to get into one of their boats, which he did, and was taken to the shore. He was never seen alive again. Immediate search was made, and his body found, pierced with five wounds "and wrapped in a coarse mat, with a palm leaf laid over the breast. When Parliament met next the Queen made touching reference to his untimely end. He is described as being in early life "gentle and refined in manner, scholarly in his tastes, devout, at the same time brave, earnest, vigor ous, full of enthusiasm, being a leader and favorite at school in all athletic sports by -reason of his elastic strength of body and skill in ma nipulation." All these qualities were needed, and all brought to his aid, when in later years he was at once friend, preacher, navigator, teacher, and exemplar in the useful arts to the Melanesian tribes. Payne, John, was appointed by the For eign Committee of the Protestant Episcopal Mis sionary Society in the United States to Africa, August llth, 1836, and sailed May, 1837, reach ing Cape Palmas, West Africa, on the 4th of July following. He was consecrated missionary bish op July llth,1851,and resigned the office in 1871. During this period of thirty-four years he was a faithful and laborious worker, both as a mis sionary and bishop. In his last report but one he said: " For myself, I fear that little ability re mains to aid directly this glorious work. Thirty- three years connection with one of the most unhealthy portions of the globe has left me the mere wreck of a man. But I claim that in devoting myself to preaching among the Gentiles the unsearchable riches of Christ, I was no fool. On the contrary, I did obey literally the com mand of my Lord. I did follow the very foot steps of apostles, martyrs, and prophets." He died at Oak Grove, Westmoreland Co., Va, October 23d, 1874, aged 60. The Foreign Com mittee in a minute adopted say: " Through thirty-three years he labored and suffered, oft- times in great bodily weakness, yielding never until his powers were exhausted, ofttimes amid the deepest affliction of sickness and death in his own household or in the household of his fellow-missionaries. To him as the head of the mission all these things came as a great weight of sorrow on his heart. The Committee desire to record this minute of affectionate regard, and to join in a tribute of praise and thanksgiving to God for the grace which led His departed servant to consecrate to Him in untiring devo tion all his powers of soul and body, and for the measure of success which attended his life-long PAYNE, JOHN 212 PEKING labors." At the time of his resignation the House of Bishops recognized his long, faithful, aud arduous services. Pea-Radja (Paja-radja or Pea Ridge), a small town in Batuklund, Northwest Sumatra, on the upper course of the East Butang River. Mission station of the Rhenish Missionary Society; 2 missionaries, 3,983 members, 1,000 communicants, 294 school- children. Pease, L,orciizo Warriiier, b. Hins- dale, Mass., U. S. A., May 20th, 1809; gradu ated at Hamilton College 1828; studied law three years; graduated at Auburn Theological Seminary 1833; embarked as a missionary of the American Board August 20th, 1834; ex plored Cyprus, and commenced a station at Lar- naca. He was attacked with bilious remittent fever, and on the twenty first day of the disease, after an agonizing convulsion, died August 28th, 1839. " Preaching was his most delightful employment. He had acquired a facility in the Greek language, and an acquaintance with its grammar and idioms, which were most accurate and valuable. This rare and rapid progress in the language had been facilitated by his labor in composing an extended grammar of the Modern Greek language, which he had nearly finished and translated into Greek before his sickness. He had projected the preparation of a Life of Christ, which was approved by his missionary brethren of the Levant. The last work hecom- Eleted was a valuable treatise on the Christian abbath. " Pedi or Sepedi Version. The Pedi belongs to the Bantu family of African lan guages, and is the common dialect of the North Transvaal. The tribes who speak the language are Bakatla, Belobedu, Bakanoa, and some others, numbering from 140,000 to 160,000, of whom about 7,000 people are able to read. At the request of the Rev. C. Krothe, superintend ent of the Berlin Mission in North Transvaal, the British and Foreign Bible Society published a version of the New Testament in 1889 at London. Peet, Lymaii Bert, b. Cornwall, Vt., U. S. A., March 1st, 1809; graduated at Middlebury College 1834, Andover Theological Seminary 1837 ; was accepted as a missionary of the A. B. C. F. M., but detained on account of the lack of funds, and labored over a year in its service at home; sailed July 6th, 1839, reaching Bankok May 28th, 1840. There he labored over six years among the Chinese who had im migrated thither, speaking the Amoy language. In August, 1846, he was transferred from Siam to China, and was stationed at Foo Chow. As a pioneei in that field, where peculiar difficulties were encountered, he was very successful in his efforts to reach the people by means of schools, preaching, preparation, and distribution of books. In July, 1856, Mrs. Peet died, and he returned with his two children to the United States. Having again married, he re-embarked Octobei, 1858, foi China. In addition to his other labors he held for several years an early morning service daily at the Nantai Church. His health failing, he returned home airain in 1871, and resided at West Haven, Conn., where his death occurred January llth, 1878. Several days before his death he dictated messages to his fellow-laborers at Foo Chow, saying: " My heart is with the dear missionaries at Foo Chow, and the native Christians, and with all mission aries throughout the world." Pegu, a town in Burma, Farther India; the former capital of the kingdom of Pegu, 40 miles northeast of Rangoon, on the railroad to Mandalay. The inhabitants are largely Talaings (Telugus) or Peguans. Mission station of the American Baptist Missionary Union; 1 female missionary, 4 native helpers, 4 out-stations, 2 self-supporting churches, 129 church-members, 3 schools, 128 scholars. Pegu Version. The Pegu belongs to the Mon-Anam family of Indo-China languages, and is spoken in the province of Pegu. A trans lation of the New Testament, made by the Rev. Haswell of the Baptist Missionary So ciety, was published at Moulmein in 1847, for the American and Foreign Bible Society. (Specimen verse. Gal. 5 : 1.) 3GC} CONOCO S^S^D . ODG| e^QOCO S OCo C 8~$6>) MJOCCOC oS COOK: ^3CO gdl Peking, the capital of China, situated on a plain about 12 miles southwest of the Pei-ho, in latitude 39 54 36" north, longitude 116 27 east, is an ancient and historic city. Its name means Northern Capital, in opposition to Nanking, which was the capital for a time, and it became the seat of government under Kublai Khan in 1264 A.D., and has continued to be the capital ever since, except during the years when the emperors held their court at Nanking (q.v.). The city is divided into two parts, each with a retaining wall. There is the inner or Manchu city, where the palace, government buildings, and barracks are, surrounded with a wall of an average height of 50 feet and a circumference of 14 miles; added on to this at the south is the outer or Chinese city, surrounded by one of the finest walls around any city of the world 10 miles in circuit, 30 feet high, 15 feet broad at the top and 30 feet at the ground, pierced with 16 gates, each one surmounted with a many-storied tower 100 feet high, with embrasures for cannon. Within both walls is inclosed about 26 square miles, and with the numerous public buildings, the palaces, pagodas, temples, with its broad avenues, the lofty gates and massive wall, Pe king has challenged the wonder of all visitors since the stories of Marco Polo gave him an unjust reputation as a second Munchausen. Within the Manchu city a smaller inclosure, the Prohibited city, of three miles in circuit, sur rounds the palaces of the emperor and his consort. The age of the city is not definitely known. It has been built and rebuilt many times, and now is not at the zenith of its mag nificence, which it attained at the time of the Emperor Kanghi. It is the best example of an Asiatic city now extant. The population is of a most varied character. Chinese predominate, but Manchus are numerous, and Kalmucks, Tartars, Koreans, Russians, and representatives of almost every country of Central Asia are found in the crowds that throng its streets, and add much to the picturesqueness of its appear ance by their motley garb and diversified colors in dress. The number of inhabitants has been PEKING 213 PENFIELD, THORNTON B. variously estimated from 1,000,000 to 3,000,000 the mean between these two estimates is prob ably correct. By reason of the lack of any tall spires or buildings, the view from a distance is not imposing, the only prominent buildings being the Clock Tower, where a water clock measures the time, and the Bell Tower, whose ancient bell (cast A.D. 1406), the largest suspended bell in the world (120,000 Ibs. weight), tolls forth the watches of the night. Of the many note worthy buildings, none are of such interest to the missionary as the altars where the emperor offers worship to Heaven and to the Earth. (See Confucianism.) The Altar to Heaven stands to the left of the south gate, within the Chinese city; the Altar to Earth is without the walls, to the north of the Manchu city. Separated only by a wall from the Altar to Heaven, is the " Altar of Prayer for Grain," often wrongly called the Temple to Heaven, which was one of the most beautiful buildings of the East. Its triple, dome shaped roofs towered 100 feet high, and were covered with blue porcelain tiles. Its base was a triple terraced altar of white marble. Large tcakwood pillars arranged in circular rows supported its roofs, and it was inclosed with windows, shaded with blinds of blue-glass rods. The destruction of this temple by fire in the fall of 1889 was regarded by the Chinese as a visitation of the wrath of Heaven upon the emperor himself. Not only is worship paid to Heaven, but the temples of almost every form of religious belief are found here. Islam is represented by the mosque outside of the south western angle of the Imperial city, in the midst of a number of Mohammedan Turks who came from Turkestan over a hundred years ago. Not far from the mosque, to the southwest, is an old Portuguese church, and inside of the Man - chu city, west of the Forbidden city, is the Roman Catholic cathedral. The Greek Church, Protestantism, Buddhism, and all the pantheon of Chinese gods and deified heroes have their respective houses of worship. In the limited space at the disposal of this article no more than a mere mention can be made of the Sacrificial Hall to Confucius; the monument to the lama who died, some say was murdered, at Peking; the examination hall; and the parks and artificial lakes with which succes sive emperors have beautified the city. The ruins of the Summer Palace, which was de stroyed by the allied French and English forces during the occupation of the city in 1860, lie to the northwest of the city, about 7 miles away. Here small hills with intervening vales had been beautified with pleasure houses and bowers in the best of Chinese style, and in the various buildings were collected the treasures of many dynasties and monarcbs; a rich booty they proved to the wanton pillage of the soldiers. The streets of Peking are in general wide and spacious. The centre is sometimes paved and is somewhat higher than at the sides. In sum mer the dust from the unpaved portion, and in winter tlje mud, make them intensely disagree able to the passer-by. No foreign merchants are allowed to carry on business in Peking, and the aspect of the city is entirely different from that of the other Chinese cities where commerce brings a distinctive European element and settle ment. The climate is healthy, but subject to great extremes of heat and cold, and the dryness for ten months of the year is hard to bear. Peking Mandarin, as the language of the capital is called, is the standard language of the empire. (For an account of this dialect, and for the history of missionary work at Peking, see article on China.) Mission station of the Presbyterian Church (North), 1863; 5 missionaries (3 married), 2 missionary physicians (1 married), 1 female physician, 3 female missionaries, 22 native helpers, 3 churches, 183 communicants, 7 boys schools, 60 scholars, 2 girls schools, 34 scholars, 2 boarding-schools, 64 scholars, 180 Sabbath- scholars, 18,640 out-patients (1888-89) in the hospital, and 155 in-patients. A. B. C. F. M. (1864); 3 missionaries (1 married), 2 female missionaries, 2 boys schools, 1 girls boarding- school, 36 pupils. Protestant Episcopal Church, U. S. A. ; mission house and 2 chapels. Method ist Episcopal Church (North); 10 missionaries, 9 assistant missionaries, 4 female missionaries (in the district 500 members), 2 theological schools, 40 students, 2 high-schools, 180 stud ents, 7 day-schools, 44 students, 3 Sabbath- schools, 400 scholars. L. M. S. (E. 1861, W. 1878); 4 missionaries, 3 female missionaries, 217 members, 2 Sabbath-schools, 130 scholars, 4 day- schools, 58 scholars. S. P. G. (1880); 1 mission ary, 180 Chinese members. Pekyi, capital of Krepeland, Slave Coast, West Africa; was in 1851 the starting-point of the North German Mission in this region, and has still a small congregation. Penang or Prince of "Wales Island lies at the north entrance of the Straits of Malacca, and is one of the Straits Settlements belonging to England. It contains 106 square miles, and has a rich, fertile soil, where tropical fruits and spices are cultivated. The climate is healthy, and rain falls every month in the year. Georgetown, the capital, at the northeastern end of the island, is the seat of government for Malacca and Singapore as well. The province of Wellesley, on the peninsula opposite Penang, together with the Bindings, are included in its administrative district. Population (1881), 84,- 724 Malays, 67,820 Chinese, 12,058 natives of India, and 674 whites. Mission station of the S. P. G. ; 1 missionary, 50 communicants. Penflcld, Thornton Bigelow, b. Aldeu, N. Y., U. S. A., October 2d, 1834; was converted at the age of eight, and his early consecration to the missionary work is traceable primarily to an address of Dr. Scudder, of which is found this memorandum: "Dr. Scud der asked me to become a missionary, and go to India and help him; and I intend to. T. B. Penfield, April 19th, 1846." He graduated at Oberlin College in 1856, and studied two years in Union Theological Seminary, New York. While there he was active in city -mission work, devoting to it a portion of each day. Returning to Oberlin he spent part of a year in theological study, and graduated in 1858. The way not being open to go to India, his chosen field, he went to Jamaica, W. I., under the American Mission Association, to labor among the eman cipated negroes. There two daughters were born, the elder surviving him. His wife, re turning in ill-health to Oberlin, died in 1863. Having labored for seven years in Jamaica, he returned to the United States in 1866, again married, and November 7th, the same year, sailed as a missionary of the American Board for the Madura Mission. In 1870, the cholera PENFIELD, THORNTON B. 214 PENTECOST BANDS racing violently, lie spent much time in admin istering medicine to the sick, when he was him self slightly attacked. His health having some what improved by a visit to the sanitarium, lie resumed his missionary labors. In July he re turned from a tour very much exhausted, and for seven. 1 days his sufferings were severe. He died August 19th, 1870. Mr. Washburn, quoting the memorandum respecting Dr. Scudder from a scrap of paper much worn and tattered, says: " This record (written when Mr. Penrield was a boy of twelve) is the key to his whole subse quent life. He was diligent and active to the full limit of his strength; his judgment was trustworthy, and he was careful most faithfully to administer the funds of the churches com mitted to his hands. Though he had been with us but little more than four years, his diligence in acquiring the language, his active habits, and his generous assumption of the work put upon him, gave promise of a future of great usefulness." Penguin, a town in Tasmania (Australia), 81 miles northwest of Launceston. Climate very mild, genial, and healthy. Population, 5,000, English, Germans, and Chinese. Lan guage, English. Religion, Protestant, Catholic. People moral, prosperous. Mission station Unit ed Methodist Free Churches (1878); 2 ordained missionaries, 1 missionary s wife, 11 native help ers, 9 out-stations, 3 churches, 120 church- members. Pentecost Bands of the Free Methodist Churches in the United States. Headquarters, 104 Franklin Street, Chicago, 111., U. S. A. The Pentecost Bands were organized at Parma, Mich., July 25th, 1885, by Rev. V. A. Dulse, an elder belonging to the Free Methodist Church. He had been preaching on circuits and travelling districts as chairman (presiding elder), but feeling the responsibility upon him, laid down his regular duties and began this work. A Free Methodist Society was organized at Parma, and turned over to the proper authori ties of the church. The work was started on account of the many young people in the church who felt led to gospel work, but were not called to preach. At first the intention was only to do home-mission work, going to new towns and localities where there were no Free Methodist societies, and organizing, building churches, and establishing the church. But in this intense, essential mission work the foreign branch of the work developed, until to-day the home work has become simply a training-school for foreign-mission work. In Michigan they have organized 8 new societies, and in Illinois 25, in which are 19 church enterprises. There are now 23 bands: Sin Africa, 1 in Norway, 1 in Germany, 17 in the United States, and 2 in Canada. The missionaries in both home and foreign fields are about 70 in number. In connection with the Pentecost Bauds has been started an institution which is called " The Reapers Home." Here it is calculated to train the children of foreign missionaries, and also to gather in orphan and dependent children to train for mission work. It is started on the principle of having the children " born again " while from four to six years of age, and then keeping them by careful watch- care in the fear of God. The various enterprises will all be separate, as the whole work is started on the cottage system. The " Reapers Home " is temporarily located now, but may be ad dressed at 104 Franklin Street, Chicago, 111. The leader of the Reapers Home work is Mrs. Ida M. C. Dake. There is also a Mission Training work in St. Louis, Mo., under the charge of Mrs. C. W. Sherman. The object of this work is the especial training of those about to start for foreign fields. The officers of the band are: a leader in charge, two assistant leaders in charge, one male and one female, a foreign-mission treasurer, a general book-agent, a secretary, and leaders of the Reapers Home and Mission Training work. Each band has a leader and assistant leader. When several bands work together they are called a Division, and one worker is called the Divisional Leader. When work is opened in a foreign nation an overseeing leader is ap pointed, who is called the National Leader. The first foreign field opened by the bands was near Colmar, in Elsass, Germany. The leader in charge went there in the summer of 1889, and organized a Free Methodist class and sent a Pentecost Band to continue the work. They stayed a few months and returned, and the work has since been in the charge of local leaders. Monrovia, Liberia, was also opened in the fall of 1889 by Band No. 3, Elder George W. Chapman and his wife Mary W. Chapman, and C. S. Kerwood. The wife is the divisional leader. During the year Brother Kerwood has died, and his place has been filled by Band No. 9, Miss Matie North and Mrs. Jennie Torrence, making four workers on that field. They have an iron house costing $1,500, and are well equipped for work. In the fall of 1890 Band No. 12, Mr. S. V. Ulness and wife, Lillian M. Burt Ulness, and Hans Fass, went to Norway and opened up work there. The work in Canada is under the leadership of Thomas H. Nelson. At present Miss Gracie Toll and Laura Douglass are getting ready for India, Edward Cryer for England, and Harvey D. Brink for Australia. The work in England and Australia will be mainly for training missionaries. The special work before the missionaries is the salvation of souls and the sanctih cation of believers. They all dress plainly, use very plain food, object to all worldly entertainments, and find their pleasure in prayer and obedience to God. While not opposed to educational work, this is only used as supplementary, and not primary. They believe the all powerful factor in the conversion of the heathen is the " Holy Ghost and Fire." A band is composed of four workers, of whom one is a leader and another an assistant leader. They enter into a field where work is needed, hold street-meetings, visit from house to house, hold public services in church, tent, or hall, and throw everything else aside in desperate efforts to "pluck brands out of the burning." They are earnest, enthusiastic, and noisy. Their methods may all be called short cuts to win souls. The "Vanguard," published at St. Louis, Mo. , is the organ of the Pentecost Bands. It has about 5,000 subscribers, and is in quite a prosperous state. During the winter holidays is held in each division, home and foreign, the Semi-annual Ingathering. In the summer, at the date of PENTECOST BANDS 215 PERIODICAL LITERATURE organization, July 25th, is held the Annual Harvest Home Camp-meeting, when all workers are expected to be present. The whole movement is intensely missionary. A favorite song is "We ll girdle the Globe with Salvation." The home-work is for the purpose of training workers and raising money for the foreign work. The Bands are in their infancy. Only five years of effort, and yet they are con strained to say, What hath God wrought! From many lands comes the cry for Pentecost Bands to come and help in the battle against sin. Periodical JLiterature. When the mis sionary enters on his work he learns the num ber and power of the obstacles to its success. If he had pictured the heathen as calling on him to come to their help, he finds hard practical facts in sad contrast to such a dream; not that there are no heathen longing for the light, but the number of such is exceedingly small. One may labor for years among large masses of idolaters without finding one. The writer can never for get his surprise on first entering the missionary field to find a shrine of the Virgin Mary under the roof of good " Father Temple," as we called him in Smyrna; but the old servant to whom it belonged could not see the unscripturalness of such worship, and his employer was too wise to exercise authority in the matter. He preferred to wait for truth to lead the man to put it away himself, rather than to require it on the ground of his master s views of duty. The missionary finds men as mad upon their idols as he is loyal to Christ; many who welcome him as a man oppose him as a missionary. The worldly minded would receive him heartily if he brought some kind of merchandise on which they could make good profits. The unspiritual take scant interest in his most earnest setting forth of Christ and his salvation. The timid shrink from the persecution that is sure to follow their accept ance of the truth. The number who consent to listen to the preaching of the gospel is small, and the field extends in all directions beyond his reach. How can he fill it with the truth ? If he prints it in volumes, however well rea soned and persuasive, they will not be read ; but he can print the latest news from distant lands, and men who have not had access to it before are eager to hear that. He can set forth inter esting facts in natural science or mechanics, and men read them also with avidity; and along with these he can sift in, not abstract dogmas, but truth in its practical applications ; truth set at that angle which sheds light on their daily life, meets their wants, answers their questions, and brings the Word of God in contact with their hearts. Then each week the lesson is changed ; some new aspect of truth equally timely and no less adapted to their needs is set before them. The lesson which needs reitera tion is reiterated. The unexpressed longing is satisfied; the illusion that made error seem truth, and truth to look like error, is dexterously dis pelled; and men are led on step by step till by the grace of God they know the truth, and the truth makes them free. It may be questioned whether our churches at home are aware how much they owe to our own religious periodicals. In Mosul in 1844 the missionaries used to lend their " New York Observers" to the French consul, Mons. P. E. Botta, son of the Italian historian of our own revolution. He was a decided Romanist, yet genial and friendly, and not only expressed ad miration for the religious feeling that created and sustained such a paper, but affirmed that such a one could not possibly find support in Papal France. The religious periodical is the outgrowth of the Bible religion of the present century. It reaches a larger number than any one pulpit can touch, and it speaks the word for the hour simultaneously in many places, and on a great variety of themes. It is essential to the unity and vigor of every advance of the king dom; and just as the needs of the home field have called it into existence there, so the needs of the. foreign field called it into being almost from the first. As early as 1818 the Baptist Mission at Serampore issued the " Samarchar Darpan," or " Mirror of Intelligence." In 1834 our missionaries in the Hawaiian Islands estab lished the " Lama Hawaii," a weekly quarto of four pages, and another was commenced in 1835. In all, ten have made their appearance at different periods in the islands. The pioneer periodical in Turkey was the old AUO&HKH THNfl^EAIMnN FNCl^EflN, "Magazine of Useful Knowledge," published in Greek by Rev. D. Temple in 1837-1843. It also appeared in Armenian, and in 1854 became the " Aveda- per" (Messenger), a semi-monthly quarto of eight pages, and afterwards a weekly folio of four pages. It was issued also in Armeno-Turk- ish in 1857. Newspapers were unknown in Turkey till 1834. The first, edited by a native Christian, appeared in ] 840. Still even in 1860 a paper was rarely seen in the hands of the thousands that thronged the decks of steamers in the Golden Horn ; but six years later the newsboys were as busy in Constantinople as with us. The fifty papers of that city, however, thirty of them dailies, were generally hostile to spiritual piety. The Turks allowed no printing for two centuries after the discovery of the art. In 1872 the Greco-Turkish " Angeliophoros " was added to the Armenian and Armeno-Turk- ish. The first page of each was devoted to brief moral and religious articles. The second to education, religious intelligence, and general topics. The third was given up to the natives, and the fourth to current events. They were taken by one in five of adult Protestants, and were highly prized and carefully preserved. At the low rate of a dollar, postage included, they were very popular. In 1874, 1,800 copies of the weekly and 4,000 of the monthly were issued. As an evangelizing agency they went into hundreds of families not Protestant, and each copy was read by about four persons. Besides these were four illustrated monthlies for children. Three of them, in the same lan guages as the weeklies, were established in 1871, and the fourth in Bulgarian, 1874, with 2,000 subscribers. These are the first periodicals for children printed in Turkey, and there has been great demand for them. The " Bulgarian Zornitza" was also issued as a weekly in 1877, and has proved one of the most important agencies in educating Bulgarians. In Syria the "Neshera" (The Unfolding) has been issued for many years by the mission. It is a religious weekly, edited by Rev. Samuel Jessup. The " Koukab es Soobah" (Morning Star) is a monthly for the children, edited by Rev. H. H. Jessup, D.D. The " Lisan el Hal " (The Voice of the Condition, i.e., an object is better known from the sight of it than from any PERIODICAL LITERATURE 216 PERKINS, JUSTIN description) is a semi weekly Protestant paper. The "Beirut" is a Moslem weekly. The Beirut "Official" is a government weekly. "El .Mtisbah" (The Lamp) is a Maronite weekly. "El Beshir" (Good News; or, The Bearer of Good News) is a Jesuit weekly. "El Hadiyeh" (The Present, or Gift) is the weekly paper of the orthodox Greeks, and the "Hadikut el Akh- bur " (Garden of News) is a government weekly in Arabic and French. The "Muktatif " and several other monthly journals once published in Beirut, have now been transferred to Cairo, Egypt. The number of these publications indicates great literary activity, as well as de nominational rivalry among the Arabic-speaking population of Syria. In Persia "The Rays of Light," a monthly in the Nestoriau vernacular, commenced to shine in 1848, and still sheds its radiance over the plains of Northwestern Persia, and far up into the secluded valleys of Koordistan. It is an 8vo, and in 1866 contained 384 pages. The edition was 400 copies; each number containing a department of religion, education, science, missions, and poetry, not forgetting something to interest the children. In late years it deals more with practical missionary work, and the present social, moral, and religious condition of the people. It gives notices of religious meet ings, also accounts of them when held. It publishes communications from the native brethren, and even in Persia has a page of po litical intelligence. Since Syriac scholarship has improved in both Europe and America, some copies are subscribed for in Christian lands. The whole number of paying subscrib ers is about 500; but this by no means gives the number who read it, for every copy is not only perused by the readers in the family of the subscribers, but by others also. It is much prized by the Nestoriaus. In India, a monthly Marathi periodical, with the fitting name of " Dnyanodaya" (Rise of Knowledge), was commenced at Ahmednagar in 1842, and in 1845 was transferred to Bombay. For eight years it was edited by Rev. R. W. Hume. The people were so eager for it that it soon made its appearance every fortnight, and then once a week. It is still published as an Anglo-vernacu lar paper, and has a circulation among Hindus as well as Christians, and the " Balbodhmena," a monthly periodical for children, illustrated by engravings, also enters many Hindu homes. The Bombay " Witness," a religious paper in English, commenced in 1844; also the Bombay " Temperance Advocate." Rev. G. Bowen, who went out in 1848, established the Bombay " Guardian," also in English. At Madras, "The Aurora," a Tamil semi-monthly, made its ap pearance in 1844; and in 1869 Rev. G. T. Wash- burn established a monthly called " The True Newsbearer," which was then the only dis tinctively religious paper in Tamil. He also edited " The Satthia Warttamani," in Tamil and English. In Ceylon, " The Morning Star," a semimonthly, in the same language, com- ffieiiced about 1850; and "The Children s Friend," in Tamil, appeared in 1868. The Rev. C. W. Park established at Bombay in 1873 "The Indian Evangelical Review." A specimen of the topics discussed in its pages for six years may be found in the Ely volume (p. 218). The "Review" was then transferred to Calcutta. As early as 1845 (" Missionary Herald," p. 30) there were in Bonlbay three weeklies and one monthly opposing Christianity; also a paper at Poona, and a Gujerati monthly, with three weeklies in the same tongue, besides two in Persian and one in Hindustani, all retailing the writings of English enemies of the gospel so that there was need enough for something on the other side. In China the writer has not met with any notice of a missionary periodical. The well- known " Chinese Repository" (English) was es tablished in 1832 by Dr. Bridgman, and edited by him and Dr. S. Wells Williams for twenty years. Its object was to diffuse information concerning China. A partial list of the topics discussed in it may be found in the Ely volume, pp. 32- 35. It may be doubted whether Dr. Williams would have written the admirable account of China contained in his " Middle Kingdom" had he not been editor of the " Repository" for so many years. After that ceased to be issued, " The Chinese Recorder and Missionary Journal," commenced at Foochow in 1868 by Rev. S. L. Baldwin, took its place in the mis sionary department, and " The China Review" in literary matters. " The Chinese Evangelist," edited in New York in Chinese and English, by Mr. J. Stewart Happer, son of Dr. Happer, President of the Christian College, Canton, China, has been issued monthly, for the Chinese in our own country. From Japan, Buddhists sent an agent to this country to gather together everything he could find against Christianity, and several of their periodicals deal out the result to their readers. The missionaries established " The Shichi Ichi Zappo" (Weekly Messenger) in 1876, giving a resume of the scientific, political, and religious progress of the world. It is met with in the cars and steamboats, and men who have never seen a missionary have been led by it to Christ. It contains also papers on social science, such as the principles of hygiene, sanitary ar rangements of the home, vaccination, and the like. " The Morning Star" was issued among the Zulus in 1861, and has been succeeded by " The Torch Light." Among the Dakotas " The Tapi Oaye" (Word- Carrier) commenced its rounds in 1871, edited by Rev. J. P. Williamson, and after his death by Dr. S. R. Riggs and Rev. A. L. Riggs. It receives an enthusiastic welcome. The Indians not only pay for it ; they also write for it, and its circulation continually increases. The periodicals referred to are only those issued by the missionaries of one or two of our large societies, but besides these are many more that have not been mentioned ; and in view of so many published in so many languages, it is a privilege to pray that their editors may be so filled with the Spirit, that the truth they set forth may be blessed to the advancement of the king dom of our Lord Jesus Christ. Perkins, Justin, b. West Springfield, Mass., U. S. A., March 12th, 1805; graduated at Amherst College 1829; studied theology at An- dover; embarked September 21st, 1833, as a mis sionary of the A. B. C .F. M., and established the Nestorian Mission at Oroomiah, Persia. His teacher in Syriac was Mar Yohannan. Schools rstablished by Dr. Perkins and Dr. Grant are now flourishing seminaries. Dr. Perkins trans lated the Scriptures aud several religious books PERKINS, JUSTIN 217 PERSIA into Syriac. He visited the United States in 1842, accompanied by the Nestorian bishop Mar i ohannan, whose presence and addresses awak ened a deep interest in the mission. Returning to Persia in 1843, he labored successfully at his post, and ably defended Protestantism against misrepresentation and persecution. In 1869 impaired health compelled him to relinquish the work, in which he had been engaged for thirty-six years. He died at Chicopee, Mass., in the same year. Perm Yersion. The Perm belongs to the Fina branch of the Ural-Altaic family, and ia spoken by the Perminns in the Perm, Wiatka, and Archangel governments, Russia. They are composed of 50,000 souls, partially Christianized, but till recently without the Scriptures in their language, except the Gospel of Matthew, which was executed in 1866 by P. A. Popon, for Prince Louis Lncien Bonaparte, not with the view to circulation, but to aid in linguistic studies. In the year 1880 the British and Foreign Bible Society published an edition of the Gospel of Matthew, which has been re vised and transcribed into the Russ character by the academician Wiedemann from the text prepared for Prince Bonaparte. Pernamfouco, a city on the northeast coast of Brazil, north of Bahia. Climate hot, but healthy. Population, 100,000, Portuguese, Africans, Indians. Language, Portuguese. Re ligion, Roman Catholic. Natives poor, ignorant, immoral, irreligious. Mission station of the Presbyterian Church (South), 1873; 2 ordained missionaries, 1 missionary s wife, 8 native help ers, 5 out-stations, 6 churches, 172 church- members. South American Missionary Society; 1 missionary and wife (conduct a Seaman s Mission). Southern Baptist Convention) 1 na tive pastor. Perry, John M. ., b. Sharon, Conn., U. S. A., September 7th, 1806; graduated at Yale College 1827; taught the Academy in Sharon 1827-28; graduated at the Yale Divinity School 1831; was ordained and installed pastor of the Congregational Church, Mendon, Mass., November 9th, 1831 ; married Harriet Joanna Lathrop, youngest sister of Mrs. Myron Wins- low; relinquished his charge May 13th, 1835, to go to Ceylon ; sailed the same year as a mission ary of the A. B. C. F. M., arriving in Jaffna, Ceylon, in September. In 1838 it was found necessary to reduce the number of students in the Batticotta Seminary from 150 to 100, and to disband nearly all the village schools. Mr. Perry, in behalf of the mission, addressed an earnest letter, March 1st, to the committee, in which he told of the 5,000 children of heathen parents deprived of Chris tian instruction, the discouragement of friends, the loss of influence and confidence caused by the want of funds, entreated the churches to repair the damage as far as possible, and to send no more missionaries till the means of use fulness were restored to those already in the field. Within ten days the writer of the letter died of cholera, after a few hours of severe suf fering. Peria or Iran. The modern kingdom of Persia, called by the natives Iran, occupies, roughly speaking, that part of Western Asia lying between the Caspian Sea on the north and the Persian Gulf on the south, Afghanistan and Baluchistan on the east and Turkey on the west. Its exact boundaries have not as yet been definitely located, but starting from Mount Ararat at the northwest, the river Aras forms the greater part of its boundary line between that part of Russia lying west of the Caspian Sea, though there is a small strip of country ex tending south of the river Aras along the Cas pian Sea, which does not belong to Persia. East of the Caspian, Russian Turkestan bounds it on the north, though the exact limits of Per sian territory have not been accurately settled, Russian authorities claiming more than is al lowed by other European powers. On the east the boundary lines between Afghanistan and Baluchistan have been determined by British commissioners at different times, although some parts of it are still disputed. Its southern and southwestern boundary is the coast-line of the Arabian Sea and the Persian Gulf. Its western boundary from Mount Ararat in a gen eral southwesterly direction to the Persian Gulf is the disputed Perso-Turkish frontier for the settlement of which a mixed commission, ap pointed in 1843, labored for 25 years, with the result that the disputed territory lias been de fined rather than the exact boundaries de limited. Persia extends for about 100 miles from north to south, and 900 miles from east to west, and includes an area estimated at 628,000 square miles. The greater part of this region is an ele vated plateau, almost a perfect table-land in the centre and on the east, but cut up by moun tain chains on the north, the west, and the south. More than three fourths of its entire surface is desert land, but many of the valleys between the high mountain ranges are wonder fully fertile and exceedingly beautiful. Rare flowers, luscious fruits, valuable timber, and mountain brooks and torrents make the land a scene of picturesque beauty which is celebrated in history and song, and iudissolubly con nected with the ideas of Persia. With such a diversity of physical characteristics there is of necessity a diversity of climate. On the plateau the climate is temperate; at Ispahan summer and winter are equally mild, and regular sea sons follow each other. At the north and the northwest severe winters are experienced, while the inhabitants of the desert region in the cen tre and on the east of it are scorched in sum mer and frozen in winter. Along the Caspian Sea the summer heat is intense, while the win ters are mild, and heavy and frequent rainfalls make the low country marshy and unhealthy. In the southern provinces, though the heat in autumn is excessive, winter and spring are de lightful; and summer, though hot, is not un pleasant, since the atmosphere of Persia in gen eral is remarkable for its dryuess and purity. The population of Persia is usually divided into three distinct classes, those inhabiting the cities estimated at 1,963,800, the wan dering tribes 1,909,800; and the inhabitants of villages and country districts 3,780,000. The latter are engaged mainly in agriculture, and the best wheat in the world, together with other cereals, is raised, and cotton, sugar, rice, and tobacco are produced in the southern prov inces. The wandering tribes dwell in tents, and move about with their flocks and herds as the seasons succeed each other, spending the spring and summer on the mountain slopes and the winter on the plains. The two principal PERSIA 218 PERSIA races are the Turks aud the Persiaus, the lat ter of whom belong to the Mongol nice. Be sides these, 200, 000 are Arabs, 675,000 Koords aud Leks, 207,000 Baluchis and Gypsies, and 234,000 Lurs. These last are sometimes classed with the K<x)i(ls. The principal cities of Persia, with their population, are Teheran 210,000, Tabriz 165,- 000, Ispahan and Meshed each with 60,000, Kurman and Yezd each with 40,000. It is es timated that 6,860,600 of the population belong to the Shiah faith, 700,000 are Sunnis, 8,500 1 arsis, 19,000 Jews, 43,000 Armenians, and 23,000 Nestoriaus. The Government of Persia is similar to that of Turkey. It is a kingdom whose king, Nasr- ed-din, is called the Shah. He is the absolute ruler and the master of the lives and goods of all his subjects; but though his power is abso lute, he must not act contrary to the accepted doctrines of the Mohammedan religion as laid down by the prophet and interpreted by his de scendants (Syeds), and thehighpriesthood. The laws are based on the precepts of the Koran, and the Shah is regarded as vicegerent of the prophet. A ministry divided into several de partments, after the European fashion, assists him in the executive department of the govern ment. A governor-general is appointed over each one of the 27 provinces, who is directly responsible to the central government. Tlie nomad tribes are ruled over by their chiefs, who are responsible to the governors. The only instruction of the bulk of the pop ulation is from the teachings of the Koran, but there are a great number of colleges supported by public funds, where students are instructed not only in religion, and Persian aud Arabic literature, but also in scientific knowledge. Internal communication is difficult, as there are only 26 miles of railway, Teheran to Shah Abdul-azim (6 miles); Mabmudabad to Bar- furush and Amol.SO miles; and but two good car riage roads, Teheran to Kom and Teheran to Kasvin, each about 94 miles, though large wagons are used, especially between Tabriz and the Caucasus. The greater part of its telegraph system of 38,024 miles is worked by a European company and the English Govern ment. History. It is not the province of this article to give any sketch of the history of the countrj r of Persia, but the following dates of the prin cipal epochs in its history may be of service. From the earliest records, dating back to about 2,000 B.C., the first rulers of Persia were the Medes, who conquered Babylouia, aud estab lished a Medo-Persian empire, which lasted, under the rule of famous kings, Cyrus, Cam- byses, Darius, Xerxes, and Artaxerxes, until the conquest by Alexander the Great, 331 B.C., when the Greek and Parthian Empire was es tablished, which ended about the middle of the 2d century. The Sassauian Empire, from the beginning of the 3d century lasted until about the end of the 7th, when the period of Arabian domination commenced, and gradually grew in extent and influence. Mohammedanism com pletely captured the life and permeated the thought of the people to the very core. Persia was at times a province, and the centre of the Arabian Empire, under successive rulers of Arab, Turk, or Mongol origin. The sway of the Timurides aud Turkomans lasted from 1405 to 1499. From 1499 to 1736 the Sufi or Sufawi dynasty ruled the country. Its founder, Ismail Sufi, was the originator of Sufism, which made a broad division in the world of Islam. With the downfall of the Sufi, and the accession of Nadir Shah, 1736, the last native Persian dynasty passed away. At the death of Nadir Shah in 1747 a period of anarchy, followed by short reigns of various despots, ensued, until in 1794 Agha Mohammed ascended the throne, the first of the reigning dynasty of the Kajars. The present Shah succeeded to the throne in 1848. Missions in Persia. I. UNDER THE OLD COVENANT. The Persians or Medes were descendants of Japhet, and were the first Aryan race brought into close relation to the kingdom of God under the Old Covenant. For a time the religious hope of the world was bound up in the handful of Jewish captives, of whom Daniel was the chief. As twelve hundred years earlier the hope of the world was centred in one man, Abraham, who came from the same far East, soon Daniel and the few thousand faithful Jews in that same land of the East depended the true religion in the world. Hence no event in ancient times was so important and central to the kiugdom of God as the overthrow of Babylon, and the restoration of God s ancient people, aud the pres ervation of the true faith. No one figure was so central and so closely related to the providential events in the restoration as Cyrus, the king of the Persians. One reason of the friendship of the Persians to the Jews is found in the fact that both nations were Monotheists. The Medes and Persians were never idolaters in the grosser sense of setting up images and worship ping them. " No images profaned the severe simplicity of the Iranic temple. It was only after a long lapse of ages and in connection with foreign worship that idolatry crept in. The Old Zoroastriauism was in this respect as pure as the religion of the Jews, and thus a double bond of sympathy united the Hebrews and the Aryans" (Rawlinson). The Jews, so impatient generally under a foreign yoke, never rebelled against the Per sians; and the Persians, so intolerant of other nations, respected and protected the Jews. This great fact related the Persians very closely to the Old Covenant. Their fidelity, though so imperfect, was acknowledged of God. The Prophets foretold the desolation and complete destruction of all the surrounding idolatrous nations. Not one is left. But Persia is not thus denounced, and Persia is still a nation, holding in her bosom not the Persian stock alone, but the Jewish colonies that were planted in exile more than twenty-five centuries ago in Mesopotamia and in the cities of the Medes. The people of God were thus iu most intimate relation to Persia before the coming of Christ. 2. THE EARLY CHRISTIAN AGE. A person standing on the hills of Palestine can see the Great Sea to the west. His eye also discerns the bluish outline of the mountains beyond Jordan bounding the eastern horizou. That outline was practically the bound of the Roman Em pire. Beyond it were the desert aud the plains of Mesopotamia and Assyria, extending 700 miles eastward from Palestine, and bounded by the Zagros or Koordish Mountains. The traveller who crosses this range traverses nearly a hun dred miles, climbing up and winding his way among the steep valleys and passes, with snow- o PERSIA 219 PERSIA covered peaks on every hand. The descent on the eastern side is less difficult, and opens on the plateau or upland regions of the Medesand Persians. We have reached the East in Meso potamia and Babylon, and the Far East in Per sia, whence came the Magi to Jerusalem to wel come the infant Redeemer. The regions of the East and Far East all beyond the Roman Empire were until A. D. 225 under the Parthian rule. From thence there were present at the day of Pentecost, Partliians, Medes, and dwell ers iu Mesopotamia. If we possessed an ac count of all the acts of the Apostles it would no doubt be clear that some of the twelve were missionaries in that Eastern land. Peter may have visited the Asiatic churches, as Origen and Eusebius assert, and 1 Peter 5:13 seems to con vey the salutations of the church of the literal Babylon, the true centre of the East, where Peter and Mark were at the time, and not of the mys tical Babylon of the West. Special traditions point to Bartholomew and Thomas as apostles in the Parthian dominions and eastward. Still more circumstantial is the mission of Thaddeus, one of the seventy, to Edessa (Oorfa) in Mesopo tamia. Eusebius the historian is confirmed by Syriac documents of great antiquity. It should be remembered that eastward over Syria to the Persian Gulf the Aramaic was the common language, the vernacular of Christ and His apostles. Dr. Curitou says: "I have found among the MSS. in the British Museum a con siderable portion of the original Aramaic docu ments which Eusebius cites as preserved in the archives of Edessa, and various passages from it quoted by several authors, with other testi monies which seem to be sufficient to establish the fact of the early conversion of the in habitants of that city, and among them the king himself." These documents record that Abgar, King of Edessa, hearing of the fame of Jesus, and that He was persecuted of the Jews, sent Him a letter inviting Him to Edessa to live, and to heal the king of his malady. The reply of Christ was that His mission to the Jews was not complete, but after His ascension a disciple would come and teach the people of Edessa. This disciple was Thaddeus. He reached Edessa, saw the king, healed and converted, and thus planted the mother-church of the East. The king s son refused the Christian faith and persecuted the Christians. Following Thaddeus was Aggheus, his disciple, and then Maris from about A.D. 90, under whom 860 churches were founded in the valley of the Euphrates and the plains and mountains of Assyria. There are documents recording the acts of the martyrs at Edessa in the same year (A.D. 115) that Trajan conquered the Parthian territory, of which Edessa was a part. The Christians were numerous at that time, and the conversion of the king is proved by the coins as early as A.D. 165. The evidence is that under the Partliians there was an open door to the eastward. They were tolerant in religious matters. The missionary activity of the church and the progress of the gospel under the Parthian rule of the East was as great as under the Roman rule of Europe in the same period. 3. THE PERSIAN RULE OF THE SASSANIANS, (A.D. 226-641). At the time when this purely Persian dynasty arose many religious forces were in conflict. The Jews had grown powerful un der the Partliians, and had their great schools of tradition and Talmudic learning. The old heathenism in Mesopotamia was still prevalent. The claims of Christianity were pressed by growing numbers, but were paralyzed or re tarded by the Gnostic sects, so prevalent in the East. Dominant over all, as the state religion, was the old faith of Zoroaster. There \\ ,-is ;t revival of this faith, with a fierce intolerance equal to any in the West. Some of the Persian kings were favorable to Christianity, but the national feeling always ckmg to the ancient faith. Many thousands of Persians became Christians, but the stronghold of Zoroastrianisrn never yielded, and there never arose an indi genous Persian church, worshipping iu the Persian language and leavening the whole nation. The Persians refused to follow their wise men, as the Jews refused to follow their prophets, in accepting Jesus as the Christ. In fact the immense number of Jews in Persia had much to do in arraying the Magi against the Christians. When the religion of Christ was accepted by Constantino (A.D. 312) it was stigmatized by the rival empire of the East as the religion of the Romans. Religious zeal and national feeling united against it, and bitter per secution s continued in Persia for a century after they had ceased in the Roman Empire. The sufferings of the Christians under Shapur II. were as terrible as any experienced under Diocletian. In the face of these obstacles it is clear that the Christian faith had a harder mission field in Asia than in Europe. The 3d century saw Christian missions there advancing generally in peace. The 4th century was full of conflict and persecution, with an open door and many adver saries. The pious and zealous monks of Egypt and Syria were the leading missionaries, and their labors are still attested by the many churches that bear their names in Mesopotamia and among the .Nestorians. The Armenians, were largely converted, and the Georgians. In this century also strong heretical sects took shape, that have left relics to the present day. The disciples of John near Bagdad, calling themselves Mandean and numbering some hun dreds of families, are such. Their literature and ritual are in the Aramaic dialect, and exceedingly complicated. They resemble the Manicheans. This sect was begun by Manes, a Persian, who formed an eclectic system from the doctrines of the Christians, Zoroastrians, and Buddhists, and gave himself out as the Paraclete promised by Christ. His disciples showed great activity in the spread of his doctrine, and, notwithstanding persecution, the sect increased and continued. It seems probable that a large section of the Per sians to day, called Ali Illahces or Dawoodees, are connected with this doctrine. In the 5th century the bitter controversies within the church resulted in the separation of the Eastern Christians from the West. The Nes- torian controversy at the Council of Ephesus (A.D. 431) resulted in a schism which was car ried thence to Edessa, and thence to Persia. The separation of the main body of Christians under the Persian rule was completed in a council held at Seleucia A.D. 499. There were political reasons for this separation as well as theological. It gave satisfaction to the Persian Government to have its Christian subjects break their connection entirely with the Romans, and thus it gave rest from persecution. In the 6th and 7th centuries there was much missionary PERSIA 220 PERSIA activity by the Persian Church. Says Mos- heim; " In the East the Nestorians, with incredi ble industry and perseverance, labored to propa gate their religion beyond its former bounds among the barbarous and savage nations in habiting the deserts and remotest shores of Asia." It appears from unquestioned docu mentary proofs that numerous missions were ex tended not only into but beyond Persia, to the Turkish tribes, and even to China. "Their zeal," says Gibbon, "overleaped the limits which confined the ambition and curiosity of the Greeks and Romans, and they pursued with out fear the footsteps of the roving Tartar." 4. THE MOSLEM CALIPHS, A.D. 641-1258. The dominant religion of Persia from the prime val days had been the faith of Zoroaster. Chris tianity failed to overthrow it. To this mighty religion, which once seemed likely to supersede all others and be proclaimed in the edicts of the great king over Europe as well as Asia, the fatal blow came suddenly, and from a quarter least expected. The Persian emperor received a letter one day from "the camel-driver of Mecca," bidding him abjure the faith of his ancestors and confess that " there is no God but God, and Mohammed is the prophet of God." The indignant monarch tore the letter in pieces, and drove the camel-drivers who brought it from his presence. But before ten years had passed the Arab hordes had driven the Persian from his throne. Persia, defeated in two decisive bat tles, reluctantly gave up the contest. The whole system fell with a crash, and the only remnants left to perpetuate its rites are some 5,000 souls in Yezd, a city of Persia, and 100,000 Parsis in Bombay. The faith of Mohammed from that day to this has ruled in Persia. It is the only Aryan race that accepted Islam. One peculiarity should be noticed the Mobeds of Magism became the Mollabs of Islam. These ecclesiastics were the bitter enemies of early Christian mission aries, and they are the bitter enemies of modern missions to-day. The rule of the Saracen caliphs at Bagdad did not destroy Christianity. The Christians were liable to excessive exactions, and to persecutions at times, but they were recognized as the people of the Book; and the Nestorians had special privileges, and held many offices of trust. The missionary work was prosecuted and expanded. It could not take much root in Persian soil after the Persians became Moslems, but it gained more and more influence in Tartary and China, beyond the Mohammedan conquest. There were ages of comparative peace in those regions, also of the greatest missionary zeal and enterprise on the part of the Nestorians. Their churches were planted in Transoxiana as far as Kashgar, in the regions of Mongolia, and throughout Northern China. To attest this fact there are extensive Christian graveyards con taining memorials of the Turkish race on the borders of China, and the monument of Si-ngan- fu, in Shensi, giving the history of the Nestorian Mission in China for 145 years (A.D. 636-781). Timotheus, a patriarch of the church for forty years, was zealously devoted to missionary work, and many monks traversed Asia. What might have been the result if they had but taught the pure faith of the gospel, instead of fasts and formalism, and if they had but possessed an open Bible, and had relied on God s Spirit instead of trusting to intrigue and carnal weapons, we can not say. But there was enough of the Christ-like spirit and doctrine to lead multitudes to the Christian profession, and, we may hope, to eter nal life. In the eleventh and twelfth centuries there were large Christianized communities. A Mogul prince, Unkh Khan, gave the name to the celebrated Prester John, and his successors were nominal Christians till overthrown by Genghis Khan. The names of 25 metropolitan sees, from Cyprus on the west to Pekin on the east, arc on record. The schools are almost as widely extended. When shall modern missions speak of training-schools and literary centres not only in the regions of Edessa, Nisibis, Seleu- cia, anil Azerbijan, but also among the Elamites and Arabs, and in Khorassan, and far east in Tartary? 5. UNDER THE MOGUL TARTARS, A.D. 1258- 1430. The Moguls arose in Chinese Tartary. The last of the race of Christian kings Christian in name, doubtless, more than in reality was slain by Genghis Khan about A.D. 1202. Genghis had a Christian wife, the daughter of this king, and he was tolerant toward the Chris tian faith. In fact the Mogul conquerors were without much religion, and friendly toward all. The wave of carnage and conquest swept west ward and covered Persia, and overwhelmed the Caliph of Bagdad in 1258. This change was for a time favorable to the Christians, as the rulers openly declared themselves Christians, or were partial to Christianity. The patriarch of the Nes torians was chosen from people of the same speech and race as the conquerors a native of Western China. He ruled the church through a stormy period of seven reigns of Mogul kings; had the joy of baptizing some of them, and of indulging for a time the hope that they would form such an alliance with the Christians of Europe against the Moslems as would render all Asia, across to China, a highway for the Chris tian faith. But the period of such hope was brief, and soon ended in threatened ruin. The church of both East and West was too degraded in ignorance and superstition, too low in doc trine and life, to avail itself of the opportunity. After a time of vacillation the Moguls found Islam the more suited to their rough and bloody work. The emperor having decided in favor of the Moslems, flung his sword into the scale, and at his back were 100,000 warriors. The Chris tian cause was lost. The whole structure of the Nestorian Church, unequal to the day of trial, fell before the persecutions and wars of the Tartars. With Timourlane (A.D. 1379-1405) came their utter ruin. He was a bigoted Moslem, and put to the sword all who did not escape to the recesses of the mountains. Thus the fair field of Central Asia, once open to Christian missions, closed in the utter extermination of the Chris tians, leaving not a vestige of them east of the Koordish Mountains. The Christian faith was thrown back upon its last defences, and became a hunted and despised faith, with only a remnant of adherents, clinging with a death grip to their churches and worship. 6. THE PERIOD OF GREATEST DEPRESSION (A.D. 1400-1830). Persia was torn by factions and wars for a century. As France rejected the Reformation and reaped her reward in anarchy and blood, so Persia suffered on a larger scale. The Christian Church was lost, a buried and apparently lifeless seed only remaining, and the Christian name became a byword. In 1492 the confusion began to clear. The national religion underwent a change from the PERSIA 221 PERSIA orthodox or Sunnee to the heterodox or Shiah system of Mohammedanism. The distinction between these sects runs back to the days of Mohammed and to his son-in-law Ali. It was through the accession to the throne of Persia of a lineal descendant of Mohammed and Ali that the Shiah system became the established creed of Persia. Since that time the Persians and Turks have indulged in mutual hatred, and regarded each other as worse than intidels. This schism has led to as bloody wars between Moslems and Moslems, as the divisions of Catholic and Prot estant have among Christians. The Suffavean kings (A.D. 1492-1722) ruled over large populations of Armenians and Geor gians, Nestoriaus and Jacobites, in what is now Russian and Turkish territory. Meanwhile the Reformation came to Europe, and the revival of the spirit of propagaudism in the Romish Church. Toward the close of the 16th century occurred some events bearing on Persian mis sions, especially during the reign of Shah Abbas the Great (A.D. 1582-1627), the contemporary of Queen Elizabeth. One was diplomatic inter course between England and Persia. The first attempt was a failure, for in 1561 Anthony Jeukiuson arrived in Persia with letters from Queen Elizabeth for Tamasp Shah. At their interview the Shah s first question was, " Are you a Moslem or an infidel ?" He replied that he was not a Moslem, nor was he an infidel. But the Shah expressed his dissatisfaction, and the Englishman retired, and every step of his was immediately sprinkled with sand and swept to remove the defilement of his contact with the royal court. But in 1598 Sir Anthony and Robert Shirley had better success, for they ar rived in Persia with a numerous retinue, and for many years were intimately associated with Shah Abbas, and laid the foundation of English influence in the East. Another event was in 1603 the forcible de portation of thousands of Armenians from the base of Mount Ararat to the central provinces. The descendants of these captives now form communities in Hamadan and Ispahan, and in many intervening districts and villages. This dispersed Christian population is the basis for missionary effort, the more important as the number of Armenians in Persia is small. The aggressions of the Church of Rome upon the Nestorian Church began in the 13th and 14th centuries, when they competed with the Nesto- rians for the favor of the Grand Mogul. Nearly a hundred Papal monks perished in the mas sacres of Timourlane. In 1551 a dissension arose as to the succession of the patriarch, and an appeal was made by one of the parties to the Pope. This opened the way for a secession of a large party to Rome, and the setting up of a rival patriarch. Following upon the Suffavean kings was an Afghan invasion of Persia, lasting through seven years of massacre and misrule. Then arose Nadir Shah, who extended the Persian frontier far eastward and westward, and pillaged India. A generation of anarchy and civil war followed, until the rise of the present line of kings, called the Kajar line, from the ancestral tribe from which they spring. Since the opening of this century these kings have ruled, and an era of peace has come. For twelve centuries Moham medanism, in one form or another, has con trolled the government, and moulded the laws and morals and destinies of the millions of Persia. 7. THE BEGINNING OF MODERN PROTESTANT MISSIONS. Manifestly the ancient and medi aeval missions in Persia have failed to Chris tianize the nation. The way for modern Prot estant missions began to open with the opening of this century. The Persian language, through the Mogul emperors and the conquests of Nadir Shah, became the polite language of a large part of India, and the lingua franca of all Western Asia. The East India Company re quired their officials to study the Persian, until the timeof Lord Macaulay, -when English became the official language. Persia also from its pos ition has an importance as a political power that was courted by Napoleon, by Russia, and by England. Thus it came to pass that splendid embassies were sent to Persia early in the cen tury, and English influence most of all con trolled affairs for several decades. Henry Martyu was a chaplain in India, and there acquired the Persian language. He came to Persia in 1811 to complete and improve the Per sian translation of the New Testament. No one can read his memoir covering the eleven months that he spent in Shiraz, and not marvel at his boldness in confessing Christ and his deliver ance from the bigoted Mollahs. In June, 1812, his translation was completed, and he proceeded to the king s camp with the intention of laying the work before the king. Here he was called to a severe trial of his faith, and witnessed a good confession in opposition to the Mollahs before the prime-minister. Both his witness and his book were rejected with scorn. The devoted missionary left the country without knowing of a single convert, and on his way to his native England entered into restatTocat, in Asia Minor. His translation of the New Testament and the Psalms was the lasting fruit of his labors. He wrote on completing it this prayer: "Now may the Spirit who gave the word, and called me, I trust, to be an interpreter of it, graciously and powerfully apply it to the hearts of sinners, even to gathering an elect people from the long-estranged Persians." Many wonderful facts in later years show that this prayer is being answered. The next laborer was the Rev. C. G. Pfander of the Basle Missionary Society. He visited Persia in 1829, and at intervals for a few years sojourned there, passing part of his time in Shusha, Georgia, where his brethren from Ger many then had a flourishing mission. This learned and devoted man came near sealing his testimony with his blood at Kermanshah, in Western Persia, but was preserved for pro tracted labors. He died at Constantinople in 1869. His great work for Persia is "The Balance of Truth, "a book comparing Christi anity and Mohammedanism. This work and several other treatises on the controversy with Islam were published in India, and are doing a great deal secretly in Persia to direct the thou sands whose faith in their religion is shaken. The same works, perhaps unwisely published in Turkey before Dr. Pfander s death, led to severe persecution, and to a strict suppression of all books aimed at, the system of Islam. But the books still live, and have their work to do, for they are exhaustive and unanswerable. In 1833 the Rev. Frederic Haas, another German missionary, with his colleagues, on PERSIA 222 PERSIA being obliged to leave Russia entered Persia, and for a time they made their headquarters in Tabriz. Mr. Haas especially was eminently fitted for the peculiar work among Persian Moslems, and he gained extensive influence and respect among them. Had the mission been sustained by the Society of Basle, the light of the gospel might have spread. Dr. Perkins iu 1837 met them as they were leaving the country, and says: " They retired, not from choice, but from necessity. Their Society decided not to continue operations unless the gospel could be openly proclaimed to the Mohammedans. This is impracticable; life would be the price of the attempt." Mr. Haas was pastor until recent years in his native Wurtemberg, and has done much for Persia in times of famine, and in his efforts to establish an orphan asylum. In 1838 Rev. Wm. Glen, D.D., a Scottish missionary, entered Persia. He had spent many years in Astrachan in Russia, on a trans lation of the Old Testament. He spent four years, from 1838 to 1842, in Tabriz and Tehe ran in revising the work with the help of native scholars. Dr. Glen s version of the Old Testa ment and Henry Marty u s of the New formed a handsome edition of the whole Bible, complete in 1847. Dr. Glen, at nearly seventy, returned to Persia to circulate the Scriptures, and bad the pleasure of sowing the seed, but did not live to see any large harvest gathered. 8. MISSION OP THE A. B. C. F. M., 1834 TO 1871. About the year 1827 the erratic adven turer and converted Jew, Dr. Joseph Wolf, in travelling tlirough the East made a short visit to the Nestorians of Persia. A paragraph from his writings led Dr. Anderson of the American Board to direct Messrs. Smith and Dwight in exploring the Armenian field to extend their tour to Oroomiah, Persia. In the spring of 1831 they spent a week among the Nestorians, and reported their visit as the most satisfactory and interesting of the whole tour. (See " Researches of Smith and Dwight.") The liberal views of these Christians, their love of the Scriptures, their rejection of image-worship, auricular confession, and other errors of the Pupal Church, marked them as in some sense the Protestants of the East. As the wasting remnant of the once great Syriac-Persian Church they awakened a peculiar sympathy, and started also the hope that with the candle stick replaced and the flame rekindled they would again be the light-bearers to the regions of the Far East. The A. B. C. F. M. determined to establish a mission to the Nestorians. Rev. Justin Perkins and his wife embarked in the fall of 1833. They reached Tabriz about a year later, and in the summer of 1835 were joined by Dr. and Mrs. Grant. Tliis little company of two missionaries and their wives arrived at Oroomiah formally to occupy the place as a station in November, 1835. Meanwhile the A. B. C. F. M. iu 1834 sent out the Rev. J. L. Merrick, who had spe cially prepared himself to explore the Moham medan field of Persia and CVntral Asia. He continued a missionary till 1843. He travelled extensively in company with Mr. Haas, and both came near losing their lives in an encoun ter with the Mollahs in Ispahan. Mr. Merrick s labors resulted only in teaching some Persian youths the English language and science, and in translating the Sheah traditional Life of Mohammed. It became evident that Provi dence had not yet opened the way to labor directly for the Mohammedans, and the effort was abandoned. Thus in 1835 there were three men and two women on the field, and the A. B. C. F. M. Mis sion was fairly begun. The roll of this mission counts fifty-two missionaries, men and women, sent out previous to 1871. Time would fail to tell of all these. The pioneers, Messrs. Perkins and Grant, were enthusiastic and apostolic men. One of them, Dr. Grant, finished his career in 1845. Thousands in America and England be came familiar with his work through iiis letters and his book on the "Mountain Nestorians, and his " Memoir," written by a colleague in the mountain work, Dr. Laurie. His grave is by the shores of the Tigris, while the account of his labors has passed into the annals of the church s heroes. Justin Perkins, D.D., was spared to labor for more than thirty-six years, dying on the last day of 1869. His eminent services were seen in pioneer work, and in making known the Nestorians, especially through his volume called "Eight Years Residence in Persia," published in 1843; also in beginning the system of education ; in translating and carry ing through the press the Scriptures in modern Syriac; in preparing a religious literature, and in foster ing and encouraging every good work of mis sionaries and native Christians, and the patrons iu America and England. In his later days he was a real patriarch, with all the venerable bear ing and deep piety of the best fathers of old. The force of missionaries was steadily in creased from time to time by the arrival of several able men, Messrs. Holladay and Stock ing in 1837; Dr. Wright and Mr. Breath, the printer, in 1840; Mr. Stoddard in 1843; Mr. Cochran in 1848; Mr. Coan in 1849; Mr. Rhea in 1851 most with their wives; and Miss Fiske in 1843, and Miss Rice in 1847. These were men and women of marked piety and character. Four of the men and two of the women fur nished subjects for missionary biography, and exerted a greater reflex influence upon the life and spirituality of the church at home than their direct influence could have exerted if they had never become missionaries. The second <reneration of missionaries came in 1858-l s <>ii. Five young ministers, one physician, two single ladies, and five married ladies then joined the mission. This large company soon faded away through death and ill-health, so that in 1864 of the whole company only two ministers, Messrs. Shedd and Labaree and their wives, and Mrs. Rhea, were left on the field. Dr. Van Norden and his wife joined the mission in 1866 and Miss Dean in 1868. Of the missionaries of the A. B. C. F. M. there remain in the work at this date (1890) five persons, Messrs. Shedd and Labaree and their wives, and Miss Dean. The average missionary life of the seventeen men who died or left the work previous to 1870 was nine years and two months. The average of the women was higher. The work of the A. B. C. F. M. was almost entirely for the Nestorians, numbering about 100,000 souls, partly in Persia and partly in Koordistan, under Turkish iiile. The stages of progress at Oroomiah may be noticed. (1) TJie Preparatory Work. When Messrs. Perkins and Grant reached Oroomiah they PERSIA 223 PERSIA found a people entirely accessible. In fact, their arrival was one general welcome from the ecclesiastics and the people. The bishops gave them cordial co-operation in the prosecu tion of their missionary labors, regarding them not as rivals, but as leachers and coadjutors in the work of instruction and improvement of their people. The influence of Dr. Grant as a physician was very great with the governor and leading men of the Moslems, and the King of Persia sent a special firman to express his pleas ure that teachers had come from the New AVorld to instruct his subjects, and also to command their protection. The first formal work was to prepare a series of cards in the common language, that had not till then been reduced to writing. The first school was begun in a basement in January, 1836, with seven small boys. This was the germ of the training-school on Mount Seir that has sent out scores of preachers and teachers, and that is now continued as Oroomiah College. About two years later Mrs. Grant succeeded in collecting a few little girls, the germ of the female seminary. In the first year three village schools were opened. This number increased till over seventy schools in less than ten years were in successful operation. In 1840 the print ing-press arrived, and the Scriptures were so far translated that portions were at once struck off. Preaching was soon begun in the station chapel, in various village churches and in the schools. Privately and publicly, by teaching, preaching, and printing, the seed was sown broadcast. Hundreds had learned to read ; the people were friendly, and scores of the ecclesi astics had been under instruction. The mission aries prophesied to the dry bones; but there were few if any signs of spiritual movement or life. (2) The Ingathering. After the lapse of ten years of faith and toil the harvest came in the two mission schools. Says Mr. Stoddard: "On December 19th, 1845, the Spirit came in both schools in wonderful power. From that time the interest rapidly increased, until two days after, as I was going to preaching service with one of tbe brethren, we heard the voice of prayer intermingled with sobs on every side. After ex ercises of the deepest solemnity we closed the meeting; but not one inoved from his seat. When at last they left, they flocked to my study, and it was filled to overflowing with anxious inquirers. Then, with emotions that I can never describe, I unfolded with faltering tongue the gospel of Jesus Christ to one com pany after another, till near midnight. The morning light brought with it a repetition of similar scenes. Rising very early I found in quirers waiting to be "guided to Jesus." Thus the work with deepening power continued for about two months in the two schools. At the close of that time fifty of the pupils had been hopefully converted. Thence the work spread throughout the mission premises and to several of the villages with something like pentecostal power and results, entirely changing tbe face of the missionary work, as the outgushing of a stream of water changes a Persian" desert into a garden of flowers and fruits. Other similar revivals followed, and no year has passed since then without some portion of the field being blessed. A general enlightening and elevating influence went forth among the Nestorian people. Nearly a thousand had been received to the communion previous to 1870. (3) Organizing and Training. The revivals brought some hundreds of converts to be trained and organized under difficult circumstances. The missionaries did not seek to form a new church, but to see a revival of pure religion in the old church. For many years an honest effort was made to reform the old body without destroying its organization. This effort failed. One reason was that the patriarch did his ut most, by his threats and persecutions, to alienate the spiritual-minded. Also, the converts could no longer accept the uuscriptural practices and rank abuses that prevailed, and it became evident that there was no method to do away with these abuses and practices. The converts also asked for better care, and purer and better instruction and means of grace, than they found in the dead language and rituals and ordinances of the old church. The training began, some thing as Wesley s classes in England began, with no intention of disturbing the old establishment. The converts were invited to join with the mis sionaries in their communion, and the mission aries examined the candidates and exercised needed discipline. As the number became too large and widely scattered to come all to one place, it was divided, and after a time the native ordained preachers became pastors, and local churches arose and assumed their duties and responsibilities. In time these 1 pastors and elders from the churches and the other preach ers, including bishops, presbyters, and deacons, all of whom had received ordination in the old church, met in conference with the missionaries. The first conference was in 1862. This confer ence adopted very simple rules of order and discipline, and a brief confession of faith. Thus the separation took place in no spirit of hostility or controversy. There was no violent disrup tion, no bitter words were spoken of the old church or its ecclesiastics. Some things were taken from the canons and rituals of ancient usage, others from the usages of Protestant churches. The patriarch in office at the time was at first very friendly to Dr. Grant and the Mountain Mission, and personally aided in superintending the building of mission houses; subsequently he did all in his power to break up the mission. His most able brother, however, Deacon Isaac, accepted the evangelical doctrines, and till his death in 1865 was the foremost man in the reformed communion. Of the bishops, three united with the reform, and died in the evangelical com munion, Mar Elias of Geogtapa, Mar Yohan- nan of Gavalan, and Mar Joseph of Bohtan. A large majority of the presbyters of the old church in Persia joined the reform movement, and as large a proportion of the deacons; and the same is true of the Maleksor leading men. The work accomplished under the A. B. C. F. M. was to establish an enterprise with all the appliances and parts of an aggressive ref ormation in this old church a thousand miles east of Constantinople, in the heart of Islam the press, the training-schools tor young men and young women, a band of over fifty native pastors and evangelists, an aggregate of over eighty schools and congregations. The results were great in themselves, and greater in their bearing upon the future. The aggregate of appropriations made by the PERSIA 224 PERSIA A. B. C. F. M. for the nearly 38 years of its superintendence was about $580,000 an aver age of $15,470 per annum. The long in land jour- uey renders Persia difficult of access, and one of the most expensive in the outlay for travel of the missions undertaken from America, while it is one of the cheapest in the employment of native agencies and expenses on the field. 9. MISSIONS OF THE PKESBYTEUIAN BOARD. 1871 to 1890. By the union of the two great branches of the Presbyterian Church in 1870, the New School body ceased its support of the A. B. C. F. M., and claimed a portion of the mission as its heritage. "The Mission to the ISestorians" changed its name, and since 1870 is called " The Mission to Persia," and the field was transferred to the care of the Presbyterian Board in 1871. The missionaries at the time of the transfer were 4 ordained missionaries and their wives, one physician and his wife, and one single lady. To these have been added since 1871, 18 ordained men and their wives, 4 phy sicians and their wives, 21 single ladies (two of whom are physicians), and 4 single gentleman (one of them a physician): in all 26 men and 43 women. Some of these have been removed by death; a larger number have failed in health and returned to America. The mission staff of workers at present in Persia is 16 men and 27 women. The expansion of effort has been great in these years. In 1870 the mission considered it an urgent duty to embrace at once within their efforts the Armenians and Moslems of Cen tral Persia. This effort was seconded by the Board. Teheran was occupied as a station in 1872; Tabriz in 1873; Hamadan in 1882; Sal- mas in 1886; and the station for Mountain Nestorians w r as revived in Turkish territory in 1889. The area of country brought within evangelizing labor has been greatly enlarged. The eleven missionaries in 1870 are now four times as many. The one station has become six. The territory was too extended for annual meetings of missionaries separated by twenty days of caravan travel, and speaking several lan guages. In 1883 the mission was divided into West Persia and East Persia. A glance at the first fifty years of this American Mission shows that the American Church has sent to Persia a far off and inland nation, with which our coun try has few commercial or political relations nearly a hundred of her chosen sons and daughters, at an expense of nearly $1,200,000 of free contributions for these missionaries and for evangelizing and educating the people. Such is the record in honor of Christ and for the benefit of the souls of men in a laud so far away. The present annual expenditure of this mission is far in advance of former times, as the work and number of stations have increased. But in a great measure the work is still prepara tory. 2he Western Mission embraces the province of Azerbaijan, and a large portion of Koordistan, the lauds of ancient Assyria and Media, and indirectly a much larger region in the Caucasus and in Turkey. The work is first for the nominal Christians, and then for Jews, Mos lems, and others. Among the Syrian or Nes- torian Christians there is the old work, con tinued in Oroomiah and the mountains. The Oroomiah station continues to flourish. The reform among the Nestorians shows: com municants in 1857, 216; in 1877, 1,087; and in 1889 over 2,000. The Reformed Evangelical Church: the roll of ministers shows 40 fully ordained men, and 30 others, licentiates; also 87 elders, and 91 deaconesses of the congrega tions. The Reformed Church has its synod; also a native board of missions that meets monthly with the missionaries. By combining funds and counsels with the missionaries, a sys tem of pastoral care and itinerant labors is in operation, which aims as fast as possible to reach all the Christian population, and to carry the gospel to all the other populations. The people are generally very poor in worldly goods, but are able to do much for their own support and for the spread of the gospel aver aging about a dollar a year to a communicant, when wages are but ten and twelve cents a day for work. The missionary spirit is embodied in their creed as well as the history of ancient times, and is seen in daily efforts of many men and women, especially the young laymen. There is a growing zeal to preach to Jews, Koords, Persians, and Moslems; and as the fields are ripening for the sickle, these native Chris tians are to be the reapers. They have already gathered the first-fruits among all these classes. The first and highest call in a growing native church is for a native ministry, and here this field compares with any other in Western Asia. The college is at the head of the educational work, with a theological class, a scientific course, an industrial department, and a few medical students. New buildings have been erected in the same yard with the hospital, and thus the two agencies form a centre of great influence. In the city of Oroomiah is the Fidelia Fiske Female Seminary, with new buildings erected in 1888, for educating girls. During the winter in the villages far and near are over 100 parochial schools, giving education to 2,500 children. The Sabbath-school is the auxiliary in all the congregations attended by young and old to the number of about 5,000. These agencies are aided by the printing-press and small monthly papers, by colporteur work, and still more by the medical arm of the service. There are other schemes of benevolence in an orphanage con ducted by Deacon Abraham, a native brother, and in relief for sufferers in time of famine. Two severe famines have passed over the region in the last twenty years, in which the mission has been the means of relieving thousands. The poor and oppressed and persecuted and unfortunate come to the missionary for assist ance and help. A notable event was the celebration of the jubilee of this work in 1885, followed by pre vailing revivals in many of the congregations. The hope of the work is in the gift of the Holy Spirit in its convincing and renewing power. Thousands of hearts are more or less convinced, and there is opportunity for the work to grow manyfold before it is completed. There is the beginning of the end in several self-supporting churches. There can be no doubt that the great Head of the church has owned and blessed the work among the Nestorians; multitudes of souls have been saved, and the foundations of a new and lasting reformation laid. The hope is certainly cherished that the Nestorians may be rapidly enlightened and won to living Chris tianity, not only through the station at Oroo miah, but from the renewed activity in the mountains of Koordistan. 10. ARCHBISHOP S MISSION TO THE ASSYRIAN PERSIA 225 PERSIAN VERSION CHRISTIANS. For account of the work of this Society amoug the Nestorians, see article ou the Society. Work among the Armenians in Persia. Many Armenians dwelt in Northern Persia in ancient times. The communities of Central Persia date from the time of Shah Abbas, when 40,000 were led into captivity from Trans-Caucasia and settled near Ispahan. In the war of 1830 with Russia the Armenians were accused of wishing to betray Tabriz into their hands, and their massacre was planned. They were saved by the English residents, who placed guards at the entrances of the Armenian quarters. At that time 9,000 families of Ar menians fled from Persia. Afterwards Abbas Mirza secured the priests in his service by presents, and induced Armenians to return by granting them special privileges. Small communities of Armenians are scattered throughout Persia. In the fertile plans of Sal- mas and Oroomiah, under the shadow of Ara rat, on the northern slopes of the Elburz in Karadagh, through the valleys of Bakhtiari, on the shores of the Caspian, in the cities of Tabriz, Teheran, Hamadan, Ispahan, Maragha, Khoi, and their surrounding districts, are these com munities of Armenians, wonderfully preserved by God in the midst of thousands of Moham medans. There is certainly a grand purpose in this providence. Their presence enables mis sionaries and evangelists to occupy as preaching stations all these places, and not only to labor for them, but for the Mohammedans. The Armenians themselves, too, will become a leaven among the surrounding peoples when their Christianity is revived. They are like a metallic mirror which once reflected the light, but is now rusted, and needs repolishing to reflect Christ s glory round about. The efforts to reach the Armenians of Persia are of recent origin compared with work for Nestorians. The missionaries living in Arme nian communities have given most of their time to Mussulman work. Only very recently has the mission taken action that they should learn the Armenian language. The intolerance of Islam has driven them more to work for Armenians. Now the stations of the Presbyte rian Mission at Tabriz, Teheran, Hamadan, and Salmas, and of the Church Missionary Society at Ispahan, are chiefly engaged in work for Armenians. At each of these places is a pros perous girls boarding school. At Ispahan is a large and flourishing boys school, with several hundred pupils. In Hamadan almost all the Armenian children of school age are in Protes tant schools. In Teheran anil Tabriz the schools meet much opposition and competition. In the latter place the Armenians have two graded schools with seven rooms, and liberally paid, well-trained teachers. The mission school has 50 pupils, and a fine class of young men just ready for a theological course. There are six organ ized churches in Persia, which are composed chiefly of Armenians, with perhaps 325 mem bers, the largest congregation being in Julfa, near Ispahan. A lack of Armenian teachers and preachers has been greatly felt, but it is now on the point of being supplied, and we can anticipate greater progress in the future. Every forward step is contested by the Armenians and their ecclesiastics. The validity of Protestant marriage, the purchase of houses, the establishment of new out-stations and schools, the entrance to new places each ad vance is the occasion of a burst of opposition which frequently is not quieted until settled by the government. Sometimes they resort to the boycott. Mussulman work iias been disturbed and persecution brought on by their instigation. Their belief that by dividing their race we weaken them politically is a great hindrance. The prospects are that the work among the Armenians will be slow. Persian Version. The Persian belongs to the Iranic branch of the Aryan family of languages, and is used in Persia, India, etc. Translations into the ancient Persian of single books of the Old and New Testament only are known : (a) Of the Old Testament, the Penta teuch, Proverbs, Ecclesiastes, and Song of Songs were slavishly translated from the He brew, the Pentateuch by Jacob ben Joseph Tawns, and the other books by an unknown Jew. The former was published in Constanti nople in Hebrew characters in 1546, and again in the London Polyglot in Persian characters wilh a Latin translation ; the latter are still ex tant in a MS. , No. 519, at the Paris National Library, (b) Of the New Testament there are two versions of the Gospels, one made from the Greek, the other from the Peshito. The for mer was edited according to two MSS. by Whelock and Picrson (London, 1657); the latter is contained in the London Polyglot, and was published in a Latin translation by Cb. Bode (Helmstadt, 1751). All these versions are pre pared in the modern Persian ; even the transla tion of the Pentateuch was made at a late period, as may be seen from the rendering of "Babel" in Gen. 10. 10, by "Bagdad," which was built in the year 772. "An attempt to pro cure a version of the Scriptures in Persian was made by Nadir Shah, and a translation of the Gospels was prepared by the Jesuits Duhan and Desvignes in 1740. It was edited by Professor Dora, Petersburg, 1848. In the present century different translations into Persian were made. The New Testament was published by the Calcutta Auxiliary Society in 1816, and at London in 1825, according to a version made by Sabat ; Henry Martyn s ver sion was printed at St Petersburg 1815, Calcutta 1826, and after. The Psalms, too, as translated by Henry Martyn, were published in 1816 at Calcutta; and republished at London, under the superintendence of Dr. Lee, in 1824. The Book of Genesis, translated by Mirza Jaffier, was printed at London in 1827; and Isaiah, as rendered by Mirza Ibrahim, was also published at London in 1834. At last the entire Old Tes tament, translated by the Archdeacon T. Robin son, was issued in 1838, after fourteen years had been spent on the work of translation. Another translation of the Old Testament, made by the Rev. W. Glen, of the Scottish Mission at As trakhan, was published between 1830 and 1847, at Edinburgh. Henry Martyn s New Testa ment, which had been in use for more than half a century, was published in a revised form in 1877, the revision having been made by the Rev. N. R. Bruce, a Scottish missionary stationed at Julfa, near Ispahan. In the same year a re vision committee, consisting of the Rev. R. Bruce of the Church Missionary Society, and the Revs. J. Bassett and J. L. Potter of the American Presbyterian Missions, has been formed for the purpose of revising the Persian PERSIAN VERSION PHILADELPHIA MED. MISS. Scriptures. A revised edition of Mr. Brace s revision of Henry Martyn s New Testament was published at London iu 1881, tbe edition con sisting of 6,000 copies ; another edition was issued in 1885. The revision of the Old Testa ment has also been commenced by Dr. Bruce, and Genesis, Exodus, and the Psalms were pub lished in 1888. (Specimen verses. John 3 : 16.) rt-^j O 5" Hebrew character. row noTT" SI^STO -np -jx *nb ro X-PT ro ma-IB ww*. in TO nasa 1 * -nsnb ro "ms jsirsf \IK.-Q rw-os in. xn Peru, a republic of South America, which lies between the Pacific Ocean on the west and Brazil and Bolivia on the east, Ecuador on the north, and Chili on the south. It contains three distinctive physical divisions the coast region, the region of the Andes, and the tropical forests within the valley of the Amazon. Its area is 463,747 square miles, divided into nineteen de partments. Every variety of climate is found iu Peru, on account of the difference in eleva tion in various parts. The population (1876) is 2,621, 844, besides 350,000 uncivilized Indians. Twenty three per cent of the population are mixed races, Cholos and Zambos. There are 18,000 Europeans, and 50,000 Asiatics, chiefly Chinese. The principal cities, with their popu lation, are: Lima, the capital (101,488); Callao, the principal seaport (33,502); Arequipa (29,- 237); and Cuzco (18,370). The constitution, pro claimed in 1856 and revised 1860, provides that a president and a congress of two houses shall be elected eve^ four years. The constitution prohibits the public exercise of any other reli gion than the Roman Catholic, though in reality there is a certain amount of tolerance, since Anglican churches and Jewish synagogues are found in Callao and Lima. Education is com pulsory, and is free in the municipal public schools. In 1889 there were 16,025 miles of railway, and Peru is in communication by cable with the telegraphic system of the world. The American Bible Society through its col- porleurs prosecutes the only Protestant work so far in Peru, by distributing the Bible trauslaied into Spanish. The principal agent of the Bible Society is an Italian minister, who has been holding church services in Callao, where he gathered a congregation of over a hundred, to whom he pr.-aehed in Spanish. His success in making converis roused the opposition of the priests, \\ ho viewed with unconcern the services in English, but saw that preaching in Spanish was likely to prove a potent means of eulight- eniugthe people, and on the 25th of June, 1890, Mr. Pcuzotli, the minister, was arrested and put in prison, charged with offending the law, which has been practically a dead letter. At pre-ent writing (January, 1891) he is still in prison. The Linked States Government cannot interfere officially, since Mr. Penzotti is an Italian, but the consul has been instructed to use his personal inthieu.ce to secure the rclea>e of the prisoner. The Italian Government has been strangely apathetic. In the mean time much popular indignation has been aroused in Peru, and several public meetings have been held to agitate the question of freedom of religion. Over 2,000 people, among them many of the most prominent citizens, attended such a meet ing in Lima recently; the press have come out strongly in favor of freedom of religious belief and worship, and it is not unlikely that the prohibition of the Protestant religion will be removed ere the close of this year. Peshawar, a city and military post in Punjab, India, 276 miles from Lahore, 190 miles from Kabul; the outpost against Afghanistan. The modern city has but slight architectural pretentious, the houses being generally built of small bricks of mud, held together by a wooden framework, and except the principal thorough fare all the streets are narrow and crooked. The sanitary arrangements are good, and water plenty. Outside of the city are lovely fruit gardens, which form a favorite pleasure-ground of the people. Population of city and suburbs, 59,292, Moslems, Hindus, Sikhs, Christians, Jains, etc. Mission station C. M. S. (1855); 1 native pastor, 42 communicants, 18 native help ers, 4 schools, 656 scholars. An Afghan mis sion is conducted from this place. Ivafiristau has also been reached from here. Petclialmree, a city in Siam, on the west side of the Gulf of Siam, 85 miles southwest of Bangkok. Has 10,000 inhabitants. Mission station (1861) of the Presbyterian Church (North); 3 missionaries, 2 missionaries wives, 2 single ladies, 17 native workers, 4 principal out-stations. There are 5 churches located in Petchaburee and its province, 153 communi cants, 12 day-schools, 232 pupils, 60 Sabbath- scholars, boys boarding-school, 28 boys, girls industrial school, 37 girls. At the dispensary 4,327 patients were treated in 1889. Petersburg, a town in Central Kaffraria, South Africa, west of King William s Town. Mission station of the Berlin Evangelical Mis sionary Society (1856); 1 missionary, 5 native helpers, 42 church-members, 5 schools, 37 scholars. Philadelphia Medical tli<ioii was the first established in the United States. Dr. A. B. Kirkpatrick, now (1890) a missionary in Burmah, founded this mission in 1879. Headquarters, 519 South Sixth Street; Henry R. Fox, Superintendent. The Advisory Board consists of a chairman, secretary, superintend ent, four physicians (including the chairman), seven clergymen, eleven laymen, and seven women. In 1889 there was also a dispensaiy on Front Street below Christian, and one at 973 Frankford Avenue. Mr. John B. Stetson, a large manufacturer, has founded a "medical department" to meet the wants of those needing medical treatment in the neighborhood of the mission rooms, especially the employees of PHILADELPHIA MED. MISS. 227 PHILIPPINE ISLANDS Stetson & Co. The payment of one dollar en titles one to medical treatment for three months, the medieines being provided at cost, and no one is turned away for luck of means to meet the stipulated requirements. The rooms are open daily except on the Sabbath; a clergyman is superintendent, with whom a physician is as sociated, and there is also a staff of eminent practitioners and specialists. ne Design of the mission is to reach men and women who otherwise would never hear the gospel; it seeks to rescue the perishing who are not sought out by any other agencies. Germans, Russians, Arabs, Turks, Indians, Chinese, and Negroes make up the crowds which stand and listen with interest as the good news of salva tion is proclaimed in their hearing. Special effort is also made to reach the fallen women. Method and Means Employed. Every Thurs day evening a lunch is given for women im mediately after the gospel service; visits _are made to those who are known in the various hospitals, homes, and prisons; tracts are dis tributed, the Bible read, and prayers offered -with and for the sick, and situations are sought in which to place wandering women who have proved that they are thoroughly renewed by the gospel s power. Services are held for the patients immediately before being waited upon by the doctor. After the reading of a passage from the Bible, followed by a hymn and prayer, the gospel is briefly presented to all who are in waiting. The interest of these meetings is greatly enhanced and the attendance increased by delegations of young people who attend, in turn, from different churches in order to lead the music, imparting their zest and skill to this division of the service. Twice a week, before the evening meetings, visits are paid to a number of the houses in the vicinity by the superintendent, accompanied by a co-laborer; invitations are given to attend the meetings, and tracts, especially adapted to the class being sought, are distributed. Carefully selected story-books, containing the gospel, are also loaned upon these occasions. The work is well-nigh foreign in its character. Jews and Italians, Armenians, Arabs, and mongrel Orientals rind their way to the free distribution of medicine with gratuitous attend ance, and in seeking to recover health for the body often secure the salvation of their souls. A Christian Armenian from the Berber country has been a preacher and interpreter in the work of the mission. Results. Many are the touching testimonies of those who speak of the higher good attained while they were in search of temporal healing. " The cloud is lifted, I see the light; " Out of my tears, and away from my self-trusting, I now see Him as my Saviour;" " Hearing John 8 : 12 explained, I saw my mistake; now I am look- ing to Christ, who is the Light I return home, though sick, a happy man ;" Thank God, I am saved! howl bless Him for bringing me here!" And like expressions often fall from the lips of those who have found joy and peace in believ ing. The following figures will convey some idea of the general results attained: Number of meetings (at three dispensaries) 756; persons present, 1,915; at evening gospel meetings, 10,886; at open-air meetings, 3,830; at Sunday-school, 1,015 total, 17,646. Num ber of inquirers, 913; in previous years, 9,253; total number in eleven years, 10,166. Tracts distributed (English, German, Hebrew, and Italian), 35,000; Bibles and Testaments given, 81 ; visits to hospitals, prisons, etc., 112; houses of prostitution visited, 140; visits to, 1,693; con versions of inmates, 8,465; women taken to reformatory homes, 17; received in the mission, 9; number furnished with clothing, 18; total number of dispensary cases in eleven years, 25,821; total number of home and dispensary cases in eleven years, 45,365; total number of home cases, 19,154; total number of prescrip tions put up, 45,250. And all this work has been done at an average annual expense of about $1,100, which includes from $610 to $660 for rent. riiilip, John, b. in England; studied at Hoxtou Academy; was appointed as a Depu tation with Rev. John Campbell to visit the stations of the L. M. S. in South Africa; sailed December 10th, 1818, reaching Cape Town February 26th, ]819. Accompanied by Mr. Moffat and Mr. Evans, the Deputation visited the stations within the colony, but were prevent ed by the Kafir war from proceeding beyond. Mr. Philip returned to ( ape Town. In 1820 he received from Princeton College, New Jersey, U. S. A., the degree of Doctor of Di vinity. The Deputation having completed their work, Dr. Philip was appointed perma nent superintendent of the Society s Missions in South Africa. He was also pastor of an English congregation at Cape Town. In 1826 he visited England by invitation of the direc tors, his place as superintendent being supplied by Rev. R. Miles. While at home he published his work " Researches in South Africa." Cer tain representations made by him respecting the condition of the Hottentots led the Directors to present a memorial to the government, which secured certain regulations for the amelioration of the civil condition of that tribe among the people. Dr. Philip returned to the Cape July 18th, 1829, and resumed his office as superin tendent of the Society s missions. Soon after his return he was called as defendant in an action for libel in the Supreme Court at the Cape on account of a passage in his work, " Researches in South Africa." The action was decided against him, and the damages and costs amounted to 1,200. This was generously paid by friends in England. On February 28th, 1836, he left Cupe Town with Rev. James Read, a Kafir chief, and a Hottentot, reaching Lon don May 14th. With these he gave evidence before a Parliamentary Committee respecting the aborigines in South Africa and the causes of the Katir war. Having accomplished the ob ject of this visit he re-embarked for Africa, arriving at Cape Town February (5th, 1888. He made repeated visits to the various stations, and also undertook the education of several young men, to prepare them for missionary work. In 1844 Rev. J. C. Brown having taken his place as pastor of the English church at Cape Town, he went, December, 18-16, on ac count of Mrs. Philip s ill-health, to Port Eliza beth. Thence he proceeded to Hankey, where she died October 23d, 1847. Dr. Philip died at Hankey, South Africa, August 27th, 1851. His "Researches in South Africa" were pub lished in 2 vols. in London, 1828. -Philippine Islands, a group lying in the Indian Archipelago, extending almost due PHILIPPINE ISLANDS 228 PINKERTON, MYRON W. north and south from Formosa to Borneo and the Moluccas, embracing 16 of latitude and !) of longitude, containing 114,826 square miles, with a population estimated at 7,500,000. Of the 400 islands many are small and of no im portance. The two largest are Luzon and Mindanao. The climate is hot, but tempered by oceau breezes and great moisture; and the vegetation is luxurious. The majority of the inhabitants are of the Malayan race. The resident Spaniards jire few in number. There are a great many Chinese, and some tribes of Negritos. The islands were discovered and conquered by the Spaniards in the 16th century, and they are now under the charge of a governor-gen eral, under whom the 43 provinces are ruled by governors, alcaldes, or commandants, accord ing to their importance. The capital, Manila, on the island of Luzon, has a population of 270,000 (1880). Other towns are Lavag, 36,639; San Miguel, 34,672; Banaug, 33,106; Cabecera, 29,057. Missions: British and Foreign Bible Society, with a depot at Luzon. Scriptures: Psalms, Gospels, Acts, and New Testament in Pangisaueu. PIiilippopoliK, a city of Bulgaria, the most important city of the southern province (Eastern Itoumelia). Population, 45,000, Bul garians, Turks, Greeks, etc. It suffered a great deal during the Bulgarian insurrection, but since the establishment of peace and its con nection by rail with Europe it has grown in importance. Mission station of the A. B. C. F. M. ; 2 missionaries and wives, 1 female missionary, 22 native helpers, 12 out-stations, 6 churches, 223 church-members, 2 schools, 188 scholars. There is also a large school for girls, carried on by Mrs. Mumford as a " faith" mission. A medical mission and hospital under the auspices of the Friends [of England] is car ried on by Mr. Tonjoroff, formerly a preacher under the A. B. C. F. M. I Miil lip*. Jcrcmiuli, b. Plainfield, N. Y., U. S. A., January 5th, 1812; attended Madison (now Colgate) University, but did not complete his course of study, the Committee of the Missionary Society desiring that he should ac company Dr. Suttou on his return to India. He was ordained at Plaintield, and embarked for Calcutta in company with Dr. E. Noyes, September 2 2d, 1835, under the Free Baptist Missionary Society. His field of labor was Orissa. a region of country hitherto wholly untouched by missionary effort, and was oc cupied in 1836. Balasore was first occupied in 1840 with a boarding-school of six native chil dren. The siime year Mr. Phillips commenced a new station at Jellasore with some of the Balasore boarding scholars and native converts. He was the first to discover the Santals, a rude and numerous race of aborigines previously unknown to missionaries. He reduced their wild language to writing, prepared and pub lished a grammar and dictionary, and estab lished schools among them for the first time in their existence, so far as known. As a result of his correspondence and published articles in the papers of India and America, seven missions have been established, and are successfully working among them. He translated the Gos pels and other portions of the Bible into their language, and also prepared schoolbooks. The degree of doctor of divinity was conferred upon him by Bates College, Maine. The India Government officially thanked Dr. Phillips tor his great work among the Santals. " The Indian Evangelical Review," in a notice of his leaving India in impaired health, says: "When he arrived in Orissa all was one unbroken expanse of Hinduism. And after 44 years of faithful toil he left five congregations, 478 communi cants, 453 pupils in Sunday-schools, many day- schools with a large force of native teachers and preachers, a press sending out a stream of Bibles and Christian books, some of them in a dialect which but a few years ago existed only in the unwritten speech of savages, and a Biblical school with seventeen Hindu young men preparing for the Christian ministn." He left for home in 1855, sailed again for India December 17th, 1864, and his health failing he took his final departure, June, 1879. He died at Hillsdale, Mich., December 9th, 1879. Picter Iflarilzbnrjf, the capital of Natal, Africa, is situated in a fertile plain, 2,000 feet above the sea, surrounded by a circle of hills. It has an excellent climate, especially curative of pulmonary complaints, and the rich vegeta tion of its gardens and surrounding woods makes it one of the most delightful cities of Africa. Its population, numbering 15,769, is most cosmopolitan in character, consisting of Zulus, Kafirs, Europeans, Hindus, Chinese, and Arabs; and English, Dutch, Tamil, and Zulu are the prevailing tongues. Mission station of the Free Church of Scotland (1865), taken over from the W-esleyan Methodists; 1 missionary and wife, 1 female missionary, 22 native help ers, 1 church, 163 church-members, 3 schools, 136 scholars. S. P. G. (1851); 2 missionaries. Piiialap, one of the Caroline Islands, Mi cronesia, has a population of 800. Mission work, is under the Hawaiian Evangelical Association; 1 native pastor, 100 scholars, 238 church- mem bers. Pinetowii, a town in Natal, Africa, near Pieter Maritzburg. Mission station of S. P. G. (1857); 1 missionary, 43 communicants. Ping-yang, a prefectural city in Shansi, China, on a tributary of the Yellow River, in the southern part of the province. Mission station of the C. I. M. (1879); 1 missionary, 1 church, 81 church-members. Pinkertoii, Unroll Winslow, b. Bos- caweu, N. H., U. S. A., July 18th, 1843; grad uated at Ripon College 1868, and Chicago Theological Seminary 1871. His mother was deeply interested in missions, especially in the labors of Myron Winslow, and named her first-born son after him, expressing the hope that he would be a missionary. She died when he was three years of age, but having- heard of her desire, he said that when in col lege it often came to his mind. He was or dained July 14th, 1871. He said: "Perhaps there will be men who would wish to go to Turkey or Japan, while few will go to Africa. I would rather go where the laborers are few." He sailed August 9lh, 1871, as a missionary of the A. B. C. F. M. for Africa, arriving at Xalal October 9th, and was stationed amonir the Zulus at Umpwaluuii. In 1875 he went 125 miles in land towards the Koplamba Mountains, and founded the station of Indundama, to which he removed with his family in 1876. Here, be- PINKERTON, MYRON W. 229 FOHLMAN, WILLIAM J. sides bis pastoral and evangelistic work, he as sisted in the translation of the Scriptures. Com mitting the station to the native helper, he pushed still further inland. A committee ap pointed by the mission to consider the matter of an inland mission, after due inquiry re ported that desirable places could be found for mission stations, especially among the large Zulu speaking tribes under the chief Umzila, and it was decided that such a mission be es tablished. Mr. Pinkerton offered to engage in this enterprise, saying that if the mission desired it, he would make it his life-work. In 1879 he prepared to depart for Umzila s kingdom, dis tant by land a thousand miles. Before starting he took his family to America, "because," he wrote from Natal, " of the probably long time I shall be engaged, and the possibility of my be ing removed by death while I am away. " Leav ing his family at home, he sailed by way of England for Natal, reaching Durban July 2d, 1880. Associating with himself Mr. E. Jour- dun, an American ship-officer, who had been live years in Seuegambia, and more recently had labored in the mission at Adams, and John Pohleni, a Zulu convert, Mr. Piukertou sailed from Natal July 9th, for Umzila s coast, by the way of Delagoa Bay and Inhambane. A se vere storm having prevented the steamer s stop ping at Inhambane, he was taken to Zanzibar, 1,400 miles north. After much delay he started, and on the way commenced a letter to his wife, dated October 18th, which he finished at Bazaruto, 90 miles from Inhambane. In his letter he said: " Let us patiently hold on, and bear a brave but humble part in our peculiar work. My expedition to Umzila s has been very popular among the natives, as well as the Portuguese. The Lord is giving me a fine start. Different dialects are spoken, but Zulu is everywhere understood. I am preaching and teaching Christ in the uttermost parts of the earth now as never before. The natives here are even in denser darkness than those about Indundama. If no special hindrance oc curs, we expect to reach the king s kraal in three weeks." But, alas! the hindrance did oc cur. His attendant Jourdan wrote from In hambane, December 3d, saying that they had reached Bakot s kraal November 5th, when Mr. Pinkerton was taken ill of fever. He told Jourdan to take him out of the hut to the bush, saying, " If I die in this hut the natives will murder you." These were the last words he spoke. They put him in a hammock and started, crossing the Gabulu lllver in canoes, November 10th, and in half an hour after cross ing, he died. He was buried by Jourdan the same day on the east bank of the river, under a large moss-covered tree. John Pohleni read the funeral service in Zulu. Only a week be fore his death everything was hopeful, and Mr. Pinkerton wrote at different dates on his jour ney in the most enthusiastic terms of the pros pect of establishing a mission in Umzila s country. Pipli, a town in Bengal, India, 27 miles from Cuttack, on the road taken by the pilgrims on their way to the Jfigannath festival at Puri. Mission station of the General Baptist Missionary Society, visited from Cuttack; 1 native pastor, 1 chapel, 102 church-members, 52 day-scholars, 57 Sunday-scholars. Pirric, a town in Kaffraria, South Africa, northwest of King William s Town. Mission station of the Free Church of Scotland; 1 mis sionary, 4 European teachers, 11 native helpers, 9 out-stations, 1 church, 280 communicants, 7 Anglo-vernacular schools, 340 scholars. Pilhoragarli, military outpost in Kumaon district, Northwest Provinces, India. Popula tion, 438. Elevation, 5,334 feet. Mission sta tion of the Methodist Episcopal Church (North); 1 medical missionary and wife, 1 assistant mis sionary, 28 native helpers, 16 schools, 578 schol ars. Pogne, John Fawectt, b. Wilming ton, Delaware, U. S. A., December 29th, 1814; graduated at Marietta College 1840, Lane Theo logical Seminary 1843; sailed as a missionary of the A. B. C. F. M. for the Sandwich Islands December 4th the same year, reaching Hono lulu July 10th, 1844. He was stationed 1845-48 at Roloa. There he came near losing his life from an extraordinary rise of waters in the night. Awaked by their rush past his dwelling, and attempting to reach the house of Dr. Smith near by, he was borne by the fiood half a mile towards the sea, and when near perishing was thrown upon a heap of stones, where he re mained till morning and the subsiding of the waters. He was associated with Mr. Alexander in the Lahaina Seminary, and succeeded him as principal, holding the position 1852-66. In 1870 he was elected secretary of the Hawaiian Board of Missions, and filled the office for seven years. Returning from a visit to the United States, he stopped at Lararnie City, Wyoming Territory, on Saturday to avoid travelling on the Sabbath, was taken suddenly ill, and died at the hotel, December 4th, 1877. His labors, whether as pastor or teacher, were arduous. He was highly esteemed in the mission. Pohliitaii, William John, born Al bany, New York, U. S. A., 1812, of pious pa rents who belonged to the Lutheran Church; was converted at the age of 16, and united with the First Reformed Church at Albany. Devoting himself to the Christian ministry, he studied three years at the Albany Academy, graduated at Rutgers College 1834, and studied theology at the seminary in New Brunswick. While there he consecrated himself to the for-, eign missionary work. In August, 1836, he of fered himself to the American Board, was or dained by the Classis of Albany, and with his wife, a sister of Dr. John Scudder, sailed for Borneo May 25th of the same year. After a brief sojourn at Singapore, he went to Batavia, where he was compelled to remain a year be fore the Dutch governor would permit him to go to Borneo. Meanwhile he studied the Malay language. Permitted to proceed, he settled at Pontianak, Borneo. Mrs. Pohlmau died iu 1845, a devoted, intelligent missionary. In 1844 he was transferred to China with Rev. Elihu Doty, to establish the Amoy Mission in connec tion with Dr. Abcel. Having studied the Chi nese language in Borneo he was prepared to begin work at once in his new field. A church- building was erected with funds furnished from America, when there were but three com municants. Three other churches were estab lished, native preachers and catechists raised up, and the mission has long been regarded as a model of evangelizing work in China. Mr. Pohlman s life was suddenly ended at Breaker s FOHLMAN, WILLIAM J. 230 POLISH VERSION Point by the wreck of the vessel on which he \vus bound from Hong Kong to Amoy, Jauntily 5th, 1849. Pirates attacked the sinking ship, but he sprang into the sea and was drowned. He is described us " amiable, buoyant, frank, tenacious to the last degree in prosecuting his good purposes, with practical common-sense and intense energy laboring for the kingdom of Christ." Point Pedro, a town in Jaffna district, Ceylon. Mission station of L. M. S. ; 2 mis sionaries, 148 communicants, 16 Sabbath- schools, 1,003 scholars, 16 day-schools, 1,214 scholars. Poklo, a town in Kwangtung, China, near the coast, east of Canton. Mission station of the L. M. S. (1860); 1 missionary, 5 out-sta tions, 6 native preachers, 119 church-mem bers, 2 schools, 21 scholars. E olio M I ciii, a station of the Wesleyan JVIethodist Missionary Society in the Transvaal, Africa. Has 1 chapel, 37 church-members, 1 Sabbath-school, 30 scholars. The Hermanns- burg Missionary Society have also a station. Poles. The Poles form the most numerous branch of the Western Slavs. They number about 10,000,000, distributed by the division of Poland among Russia, Prussia, and Austria. They are all Catholics, except 500,000 Protes tants, and they use the Latin alphabet, modified so as to express the sounds peculiar to their lan guage. Their language belongs to the western branch of Slavic languages, and is divided into four or five dialects, which, however, are not very different from each other. The Polish language has been influenced more than any other Slavic language by the Latin, which in olden time was the literary and church language of Poland, the German, and the French. Its distinctive characteristics are that, it has retained the nasal expression or rhinesinus of a and b, peculiar to the ancient Bulgarian or ancient Slo vcnic, but which has disappeared from com mon use now among the Slavs, and that it always accents the penultimate syllableof words. The Polish language bears quite a close resem blance to the language of the Bohemians and the Lansatian Serbs. The history of the ancient settlements of the Poles is uncertain. Their history becomes more trustworthy with the introduction of Christianity among them, which took place in 965 or 966. It is deemed probable that ortho dox Christianity was sown among them in the time of Sts. Cyril and Methodius, the Slavic apostles, long before this date; but it was soon supplanted by Latin Christianity, and so thor oughly extirpated that it has left no traces in their literature. Along with the introduction of Latin Christianity through German preachers, the Latin language acquired a firm footing in Poland, and was the language of the learned and higher classes, as well as of the courts. Luther s reformation penetrated into Poland, where it found zealous and ardent defenders and followers; but in spite of all. the earnestness with which it was defended, it was overcome by the Catholic reaction. The political history of Poland is too lon<i to be treated in details here. We can characterize it in a few words by saying that it was a history full of political vicissi tudes, of glorious deeds, and of internal insta bility of government. The shlahta or nobility was the class that had the upper hand in the government of the country, while the common people had very little share in the government. The jealousies and the arrogance of the nobls was always a hindrance to the regular admin istration of the kingdom, and on more than one occasion the king s authority was set at naught. So the internal condition of Poland LTCU \\nr-e and worse, internal dissensions and strifes tended to weaken the government, and Poland fell a prey to her more powerful neighbors, who resolved upon her partition, and thus put an end to her independent political existence. Polish Version. The Polish belongs to the Slavonic branch of the Aryan family, and is spoken in Poland proper, and in parts of Prussia formerly belonging 1o Poland. The oldest manuscript extant of a translation into Polish is the " Psalter of Queen Margaret," pre served in the library of St. Florian at Linz, and edited by Count Borkowski, Vienna, 1834. A MS. of a Polish Bible from the second half of the 18th century is preserved in the college library at Saros-Patsk, Hungary, which was edited, at the expense of Prince George Lubor- nirski, by Prof. Anton Malecki in 1872, under the title "Bible of Queen Sophie." She was the daughter of Prince Andreas of Kiew, and fourth wife of King Ladislaus Jagello. The first complete Polish Bible was published in 1561 at Cracow (reprinted 1574-1577). As this edition did not answer all the requirements of the Church of Rome, the Jesuit Jacob Wujek, or Wuyk, prepared a new translation after the corrected Vulgate, and this edition was pub lished at Cracow in 1593, 1617, 1647; Posen, 1594; Chelm, 1772; St. Petersburg, 1815; Mos cow, 1819. Pope Clement VIII. highly praised his translation, and the National Synod held at Piotskow in 1607 recommended it for use in all Roman Catholic churches. It was therefore often reprinted (Breslau, 1740, 1771, 1804; War saw, 1821; Lem berg, 1839-1840; Leipzig, 1846). The British and Foreign Bible Society also cir culated Wuyk s version of the New Testament, besides a new edition of the New Testament in Roman character, published at Vienna in 1881, revised after the Greek. Of the Protestant translations we mention the version of the Socinians, published at the ex pense of Prince Radxiwill, Cracow, 1863. When his son joined the Church of Rome he burned all the copies he could buy. A second transla tion, made for the Unitarians by Simon of Bu- dug, from the original text, was published at Czaslau, Lithuania, in 1572. An edition for the adherents of the Reformed Lutheran churches was published at Dant/.ig in 1632 by Paul Paljurus, Daniel Mikolojewski, and Thomas Wengierski, and republished at Am sterdam, 1660; Halle, 1726; Konigsberg. 177!>; and Berlin, 1810. An edition of the Danlzig version, revised by Jakowski, was published by the Society for Promoting Christian Knowledge in 1853. The British and Foreign Bible Socieiy also published the Dant/.ig version in Roman and Gothic types. (Specimen verses. John 3 : 16.) Albowiem tak B6g~umUowaOwiat,~ze Syna iwego iednorodzonego dal, aby^kazdy, kto wea wierzy, nie zgmal. ple mial zywot wieczny. POLISH VERSION 331 PORT AUPRINCE Hebrew character. p tosi ,133^. ITS t&yn .TS ,1:7,1 ! "PT^"" 1 ? -pr Ponapc, the principal island of the Caro lines, Micronesia, is high and fertile, with good harbors. Its population of 2,100 speak a lan- u;ua;re of their own. Mission work is under the A. B. C. F. M., whose missionaries take charge of the work on several adjacent small islands as well. The recent Spanish occupation of the island has proved hurtful to the work; but the natives look up to the missionaries as their best friends, and the Spanish officers have been friendly since the first arrest of one of the missionaries. In the district are 1 missionary and wife, 3 female missionaries, a training- school for teachers, a girls boarding-school, 5 native pastors, and 18 churches. Poiiape Version. The Ponape belongs to the Micronesian languages, and is spoken m Pouape, one of the Caroline Islands. Mission ary work began in 1852 by Messrs. Sturges and Gulick, American missionaries. In 1859 the first eight chapters of Matthew, translated by Dr. L. H. Gulick, were printed on the island. In 1862 the Gospel of John, translated by Rev. A. A. Sturges, was printed; in 18156, Luke and the Acts; in 1870, Matthew and Mark. The com plete New Testament, prepared by Messrs. Sturges and E. T. Doane, was published in 1887 by the American Bible Society in New York. Mr. Doane also translated parts of the Old Tes tament, of which Genesis was published in New York in 1875, Exodus in 187(J, followed by Joshua, Judges, and Ruth. The books of Samuel and Kings were published in 1889. (Specimen verse. John 3 : 16.) Pue Kot me kupura jappa ie me a ki to ki Na ieroj eu, pue me pojon la i, en ter me la, a en me maur jo tuk. Poiigo Adoiijjo, a great trading-place in Loando, South Guinea, Africa. 89 miles from Dondo. Population, 1,500. Station of Bishop Taylor s Mission; 2 Europeans (1 married), house and chapel, and a farm of 300 acres. Poo, a town in Little Tibet, Central Asia, where since 1865 the Moravian Brethren have had a station, waiting for the opening of Tibet proper. The station is 9,400 feet above sea- level, and is about as isolated a post as can be found. The missionary and wife who now live there pass years without seeing a European, and the nearest post-office is fourteen days journey over Himalayan mountain paths. Work is car ried on among the Lamas and Tibetans who are met on the border, and tracts and books have been translated into Tibetan. Pooiia, the capita 1 of a district of the same name in Bombay, India, is situated in a plain, on the Moota River, 80 miles southeast of Bombay. It was formerly the capital of the Ivlaratha power. The seven quarters of the city are named after the days of the week. Its climate is very pleasant and salubrious, making it a favorite place of resort during the rainy season. Population, 129.751, not including the garrison in the cantonment about two miles northeast of the city. Marathi, Gujarati, and Hindustani are the languages of the various races included in its mixed population. Mission station of the Baptist Mission Society (1857); 2 missionaries (one married), 2 out-sta tions, 1 church, 10 members, 1 school, 30 schol ars. Free Church of Scotland (1830); 1 mission ary and wife, 2 female missionaries, 21 native helpers, 1 out-station, 1 church, 130 church- members, 8 schools, 284 scholars. Poor, Daniel, b. Danvers, Mass.,U. S. A., June 27th, 1789; graduated at Dartmouth Col lege 1811; studied theology at Andover, and havinir been ordained, sailed as a missionary of the A. B. C. F. M. for Ceylon October 23d, 1815. He lived and labored at the station of Til- lipally till 1823, when he took charge of the boys seminary at Batticoita. While instructing his class in astronomy he had occasion to calculate an approaching eclipse, and when the native astronomers, who also had predicted it, but in accurately, found that his calculations were more correct than theirs, they were profoundly impressed, and in consequence listened with more deference when he spoke to them of Christ. He remained at Batticotta till March 9th, 1836. Desiring to be engaged more fully in evangelistic work among the people, he then went to Madura, where a mission bad been es tablished two years before. Returning to Jaff na in 1841, he was stationed at Tillipally till 1848, when he sailed for the United States. His earnest addresses in behalf of missions were heard with great interest. Returning to Jaffna in 1851 lie resided at Manepy till his death by cholera in 1855, aged 66, after thirty-nine years of mission service. He had no fear of death. His last words, pronounced in a whisper, were: "Joy! Joy! Hallelujah!" the word joy spoken in Tamil. Dr. Poor was a < ear thinker, digni fied and courteous in debate. His familiarity with the colloquial Tamil, his knowledge of Hindu works, his self-command and quickness of repartee, enabled him to meet the arguments and sophistries of learned disputants with ef fect. He received the degree of D.D. from Dartmouth College in 1835. Popo or Daliomcy Version. The Popo is a dialect of the Ewe, belonging to the Negro group of African languages, and is used by the people of Dahomey, between the Volta and Lagos, as their vernacular. The Rev. J. Milum, who was on a visit to the Western Mis sion in South Africa, brought to England a version of the Gospels of Matthew and Mark, which the Rev. T. J. Marshall, a native minister of Porto Novo, had made, and the British and Foreign Bible Society published an edition in 1888, at London, under the title " O Weu-Dag- be le St. Matin Po St. Maki Po Ton Lo Oguufl Gbe-Me." In addition to these Gospels the Popo Translation Committee at Lagos have completed the translation of the Bock of Psalms, the Gospels of Luke and John, and the Acts, which were also issued by the British and Foreign Bible Society in 1888. Port-aii-Priiiee, capital of Haiti, West Indies, on the west coast, at the head of the Bay of Gouaives. The town is on rising ground, with wide though ill -paved and very filthy streets, and dilapidated houses. Thesur- PORT AU-PRINCE 232 POWERS, PHILANDER O. rounding country is marshy. Though the Bay of Gouaives is large and beautiful, the road- si cad of Port-au-Prince is small and shallow. Climate hot, unhealthy for foreigners ; av erage, 81 F. Population, 21,000. Mission station of the African Methodist Episcopal Church; 1 missionary. Protestant Episcopal Church, U. S. A. This mission WHS started independently in 1862 by a colored preacher from America, who devoted himself entirely to the utterly degraded iie- groes in Port-au-Prince and its vicinity. In 1874 he was consecrated Bishop of Haiti, and has now charge of 18 congregations with 14 pastors. In the capital are 102 communicants and 50 scholars. Port Lokkoh, a town in Sierra Leone, west coast Africa, 60 miles east of Sierra Leone town. Climate tropical. Race and language, Timne. Religions, Fetichisra, Mohammedan ism. Social condition very low; domestic slav ery prevalent. Mission station C. M. S. (1876). For statistics see Sierra Leone. Port Louis, the capital of Mauritius Island, on the northwest coast, at the head of a bay, is open on one side to the sea, and enclosed on the other three by picturesque mountains. Of late years its prosperity has declined, fevers having become so prevalent that many have deserted it for other villages. Population 40,000. Mission station of the C. M. S.; 1 native missionary, 2 native helpers. Port Moresby, a town on the west coast of the southeastern extremity of New Guinea, northwest of Kerepunu. Mission station of the L. M. S. (1871); 4 missionaries, 14 native preachers, 314 church-members, 13 schools, 927 scholars. Port of Spain, the capital of Trinidad, West Indies, is one of the handsomest towns of the West Indies, with a good harbor and an active trade. Temperature, 70-93 C Fahrenheit. Population, 31,900, English, English and French Creoles, Indian coolies, Chinese, and Spanish. Each race speaks its own language. Religions, Protestant, Roman Catholic, Hindu, Moslem. Social condition, though far from good, is better than in most of the West Indies. Government, British crown colony. Mission station of the Baptist Missionary Society (1843); 1 missionary and wife, 1 native helper, 15 out- stations, 3 churches, 750 church-members. United Presbyterian Church of Scotland; 1 missionary, 175 church-members, 285 Sabbath- scholars. Porto IVovo, a town in Dahomey, West Africa, under French authority. Mission sta tion of the Wesleyan Methodist Missionary Society; 2 missionaries, 162 church-members, 275 Sabbath-scholars, 211 day-scholars. Porto Rico, an island of the West Indies, lies east of Haiti. It is a Spanish colonial pos session, containing an area of 3,550 square miles, and a population of 784,709, of whom over 300,000 are Negroes or of Negro blood. It is described as "the healthiest of all the An tilles." Slavery was abolished by the National Assembly on March 23d, 1873. The principal towns with their population are: San Juan, 23,414; Ponce, 37,545; San Germain, 30,146. Portuguese Version. The Portuguese belongs to the Gra?co-Latin branch of the Aryan familv of languages, and is spoken in Portugal and" South America. Of Portuguese versions only two have become especially known. A Catholic version, with annotations by Anton Ferara de Figueiredo, was published in Lisbon 1778-1790, in 23 volumes. The third edition, in 7 volumes, and greatly im proved, was published 1804-1819. A Protes tant version is the translation of John Ferreira d Almeida. The New Testament was published at Batavia in 1693, Amsterdam 1712, Tranque- bar 1765; the Old Testament between 1719 and 1732, also at Tranquebar. A version based on Almeida s translation was made by the Rev. Thomas Boys, and published at the expense of the Trinitarian Bible Society, London, 1843-47. Almeida s version was often republished by the British and Foreign Bible Society, but because the style and language are so stiff and antiquated that it repels readers instead of attracting them, this edition was not so favorably received as was anticipated. From time to time this Society issued revised editions, especially of the New Testament, in a modernized style and idiom, which appeared to give great satisfac tion. In 1874 the same Society issued at Lisbon a thoroughly revised edition of Almei da s version. Another edition followed in 1877. The same Society, which since 1819 pub lished Figueiredo s Bible, published in 1878 an edition with alternative readings from the Hebrew and Greek, under the care of the Rev. Robert Stewart. Besides the British Society, the American Bible Society published, in 1859, an edition of the New Testament after a version made in London from the Greek. In spite of the many revisions, the need of a better and more accurate translation of the Bible in the Portuguese language is generally recognized by the Protestant missionaries and laborers in Portugal and Brazil, and the American and British Bible Societies have taken steps for the formation of translation committees in Spain and Brazil, for the production of a new version of the Scriptures, which will be acceptable on both sides of the Atlantic. The committee, representing the Episcopalian, Presbyterian, Baptist, and Wesleyan churches, have prepared, under the presidency of Rev. R. Stewart, the Gospel of Matthew, which was published in 1886, and that of Mark in 1887. As an in teresting item we remark that the editor of a newspaper has asked and obtained leave to publish the new version in his paper. (Specimen verse. John 3 : 16.) Porque de tal maneira amou Deos ao mundo, que deo a seu Filho unigenito; para que todo aquelle que nelle ere, nao pere?a, rnaa tenha a vida eterna. Potseheffstrooiii, a town in Southwest Transvaal, Soutli Africa, southwest of Pretoria. Mission station of the Berlin Evangelical Mis sionary Society (1872); 1 missionary, S native workers, 2 out-stations, 4 other preaching places, 364 members, 156 communicants. Powers, Philander O., b. Phillipston, Mass., U. S. A., August 19th, 1805; graduated at Amherst College 1830, and Andover Theo logical Seminary 1884; sailed November 10th the same year as missionary of the A. B. C. F. M. POWERS, PHILANDER O. 233 PRES. CHURCH IN CANADA arriving at Smyrna, January 12th, 1835; re leased from the service of the Board 1862; re- appoiuted in 1864, and again in 1866. He was stationed at Broosa, Trebizoud, Sivas, Autioch, Kessab, Oorfa, and Marash. Dr. Schneider remarks: " A distinguished trait of his charac ter was his sound judgment, by which he was successful in reconciling two parties at variance in the church and congregation for a long time. His self-sacrificing spirit appeared in his readiness to leave one missionary field for another, never allowing the comforts of home to interfere with or keep him from his work at a distance. On account of the illness of his wife he was obliged to return home, and was happily settled as a pastor in East Windsor, Conn., when the proposal was made to him to return to Autioch. Though he and his people were mutually attached, he accepted the call, and returned to the East alone, his wife having previously died. He had a fine taste for music. This talent, together with his skill in versifica tion, made him an excellent hymnologist. Many of the best hymns in the Armeno-Turkish are from his pen. He had been requested by the mission to revise, and by the addition of new hymns to enlarge, the "present Armeno- Turkish Hymn-book." Dr. Nutting says: " During all his sickness he manifested unwav ering faith and cheerful hope." He died October 2d, 1872, at Kessab, an out-station of Antioch, in the house he had built, and the funeral services were held in the large and pleasant chapel, the erection of which he had superintended. His remains rest at the foot of Mount Cassius. Prague, a city in Bohemia, Austro-Hun- gary, on the Moldau River, 155 miles north west of Vienna. Climate temperate. Popula tion, 300,000. Race. Slavic. Languages, Bo hemian, German. Religion, Roman Catholic; 2 per cent Protestant. Social condition corrupt, very poor. Mission station Free Church of Scot- laud Jewish Mission (1864); 1 missionary and wife, 2 native workers, 30 church-members. Pratt, Andrew T., b. Black Rock, near Buffalo, N. Y., U. S. A., February 22d, 1828; graduated at Yale College 1847; studied one year at Union Theological Seminary, New York, and two in New Haven; pursued medi cal studies at the New York College of Physi cians and Surgeons; ordained August 6th, 1852; sailed December 22d the same year as a mission ary of th A. B. C. F. M. for his mission field in Turkey. His first station wasAintab, but he removed to Aleppo in 1856, and to Marash in 1859. In 1868 he was transferred to the West ern Turkey Mission, and removed to Constanti nople, there to be connected with the literary department for the three American missions, and engaged especially with Dr. Riggs in the work of translating and revising the Scriptures, in the hope of "securing a correct and uni form translation of the Word of life in three of the languages of the Turkish Empire." He died December 5th, 1872. Dr. Schneider says: "He had not only an aptness in general for acquiring languages, but a special love for the Turkish. Often have I heard him expatiate on its beauties and power. His mind seemed to delight in its peculiar idioms and forms; his utterance in it was marked by a very pleasing flow of words. It is not surprising, therefore, that he became oiie of the best Turk ish scholars in the field. His grammar of the Turkish, partly a translation of a work by two Turkish gentlemen and partly his own, is proof of this. The mission committed to him the revision of the Armeno-Turkish Bible, and on this work he was engaged when death ended his career. He possessed a very active mind, and ranked high as a scholar, with extensive general information. His judgment was remark ably sound. He was fond of music, and had a poetic taste. He was therefore an excellent hymnologist, and wrote some original hymns, and translated more from the English. Many of the best hymns in the Armeno-Turkish are from his pen, and when a hymn was wanted for a special occasion he was expected to furnish it He was a good physician, and trained several native Armenians as physicians, who are now usefully employed in the medical profession." Prel>yteriaii Cliureli in Canada, Home and Foreign Missions of. Headquarters, Toronto, Canada. In June, 1875, the four exist ing Presbyterian churches of Canada, of which two were in the Maritime Provinces and two in the Western Provinces, met in Montreal, to consider the question of union, solemnly de clared their belief that it would be for the glory of God and the advancement of the cause of Christ that they should unite, and then and there constituted the first "General Assem bly of the Presbyterian Church in Canada," which pledged itself to take up and prosecute the Home and Foreign Missionary operations of the several Churches. Since the union the church has greatly prospered: the communi cants have increased from 90, 000 to 171,987; the annual contributions for Home Missions from $27,339 to $99,987; for Foreign Missions from $25,272 to $103,915; and for all church pur poses from $982,671 to 2,054,951. Foreign Missions. The Foreign Mis sions of the Presbyterian Church in Canada are six in number, and are very widely separated from each other. This is less the result of design than of a necessity laid upon the church at the time of the union in 1875, when it was expressly stipulated that all the missions to the heathen then in existence in the several churches were to be continued by the united church. So intense was the interest that had been created in missions consecrated by the prayers and contri butions, aye, and the lives of members of these churches, that to abandon any one of them would have been considered paying too dearly for the union. This accounts for a mission in the South Seas, one in the West Indies, one in India, two in China, and one to the Indians in the Northwest Territories of Canada. The staff of missionaries consists at present of thirty- five ordained ministers, of whom five are native converts to Christianity. These mission aries are assisted by twenty-five Canadian ladies variously employed as matrons of industrial schools, teachers, zenana visitors, etc. Three of the ladies are duly qualified doctors of medicine. The number of native assistants is about two hundred and fifty. NEW HEBIUDES MISSION. For full account of this mission, as carried on conjointly by this Board and other Presbyterian Boards, see article New Hebrides. TRINIDAD MISSION. This mission to the coolies of Trinidad originated with the Rev. John Morton, D.D., in 1869. He was also a PRES. CHURCH IN CANADA 234 PRES CHURCH IN CANADA minister of the Presbyterian Church of Nova Scotia, who, having visited Trinidad fort lie ben efit of his health, noticed the deplorable condi tion of the imported laboring people, and on his return home offered his services to go and es tablish a mission for their benefit. In 1871 he was joined by the Rev Kenneth J. Grant, who is now at San Fernando, a considerable town on the island, and from time to time i lie mission has been reinforced by other Canadians. There are now live Canadian ordained missionaries, two native pastors, tive native catechists, and three Canadian lady teachers. The number of coolies in Trinidad is about 60,000. They are chiefly Hindus, brought from India under con tract to labor on the sugar estates, with the option of returning to their native country at the expiration of a specified term of service. Many of them do return, but, as many more are coming still, their numbers have been in creasing rapidly for some time past. The work carried on in their behalf is largely educational. The number of schools in operation last year was thirty-eight, having on the rolls 2,060 scholars, with an average daily attendance of 1,438. Thirty-five couples were married, 110 adults and 101 children were baptized, and there are 412 communicants in good standing. CENTRAL INDIA. Previous to the union of 1875 two of the Canadian churches had broken ground in India, by sending thither female missionaries who were attached in some form to a mission of the Presbyterian Church of the United States. In 1875 Kev. James Fraser Campbell of Nova Scotia was sent to Madras. About the same time, the Rev. James Douglas of Ontario was sent to Indore, Central India, situated about four hundred miles west by north from Bombay. The city of Indore, having a population of some 70,000 inhabitants, was selected as the headquarters of the Canadian mission. Rev. John Wilkie was sent out in 1879. Other appointments followed, and now there are seven ordained ministers and ten Canadian ladies on the staff three of the ladies being doctors of medicine. There are also about seventy native assistants employed in the work of the mission. The time for making an exhibit of results is not yet, for until within the last two or three years there has been one continuous struggle with the local authorities for the right even of exist ence, or to acquire any property for the pur poses of a Christian mission. This having been at length conceded, the work has begun to as sume an aspect at least of hopefulness. The Word is now preached without let or hindrance in many of the towns and villages. Day-schools and Sunday-schools have been established at a number of points, with a fair attendance of scholars. Medical dispensaries have been opened and a vast deal of suffering has been relieved through them : 17,979 patients were treated last year by the two doctors Misses Beatty and Oliver. Now that the way is clear, the impor tance of providing higher education for the youth of the middle and upper classes is becom ing every year more apparent. In view of this, a high-school and college, in affiliation with the I niversity of Calcutta, have been opened at Indore with encouraging prospects of success, the more that the field of higher education seems to be almost entirely unoccupied in that part of India, and that many of the more intel ligent people appear to be willing to avail themselves of the advantages the mission is prepared to offer them in this direction. Dur ing his recent furlough Mr. AVilkie received from friends in Canada the sum of twelve thousand dollars towards the erection of suitable college buildings, in the expectation that the people of Indore and neighborhood would con tribute a like sum. lie also received donations of a very considerable number of valuable hook as the nucleus of a college library. The expenditure on account of this mission last year by the Canadian Board wagf 22, 681. 69. The Mission Council of Indore in its last report to the General Assembly records its "thankful ness for the past and luipe for the future," and renews its pleading that the staff of missionaries may speedily be doubled. FORMOSA, CHINA. The mission in Northern Formosa has been one of the church s most successful enterprises. It was commenced in 1872 by Rev. George Leslie Mackay, a native of Oxford County, Ontario. In 1875 he was joined by Rev. J. B. Fraser, M.D., subsequently by Rev. Kenneth F. Junor, now of New York. At present the Rev. John Jamieson of Ontario is associated with D r. Mackay. Dr. Mackay mar ried a Chinese lady, who has been very helpful to him in gaining the attention of the women. and in superintending the girls school. His opinion from the first was that the work of evangelizing the Chinese must be clone through a native agency. So soon, therefore, as he had acquired a sufficient knowledge of the language himself he sought out young men with a view of training them to become teachers and preach ers. He was fortunate in his tirst convert, now the Rev. Giam Chheng Hoa, through whose instrumentality a number of young men were brought under Dr. Mackay s influence. These were formed into a class, or band, rather, and were thoroughly drilled in a course of study which included the elements of theology, astron omy, geology, botany, geography, history, physiology, anatomy, medical practice, surgery, etc. Dr. Mackay having, meanwhile, adopted the itinerant method of preaching, he took his class with him wherever he went, and availed himself of such opportunities as he could for continuing his instructions. In this way the students had the further ad vantage of observing Dr. Mackay s methods of working among the people, and had the op portunity afforded them from time to time of taking part in evangelistic services as they were qualified to do so. When a certain point had been reached in the student s curriculum he had a given district assigned to him, and he went to work as a local preacher; a chapel, with house accommodation for the preacher, and sometimes a prophet s chamber besides, was erected, and by and by a regular congrega tion was organi/ed, with elders and deacons. In this way the work has spread over the whole of Northern Formosa, where Dr. Mackay has now the superintendence of 50 churches and congregations, 51 native preachers (including two native ordained pastors), a well-equipped college with 24 students, two large hospitals, and a gills school. The number of baptized num bers including adults and children is 2,833, of whom 146 were bapti/ed last year. There are 83 elders and 71 deacons. It is hoped that in the near future the mission will become an in dependent self-supporting church. Last year the people contributed $1,143.85 for church PRES. CHURCH IN CANADA 235 PRES. CHURCH IN CANADA purposes. The draft upon the Canadian Com mittee was only $13,967.94. The amount of work done, in so short a time, and chiefly through the marvellous energy and zeal of one man, surely justifies the exclamation, " What hath God wrought!" HONAN, CHINA. (See China, Protestant Mis sions. ) This mission was begun so recently as 1888, by the appointment of the Rev. Jonathan Goforth and Rev. Donald Macgillivray, grad uates of Knox College, Toronto, the Rev. James Smith, M.D., of Queen s College, Kingston, and Mr. William M Clure, M.D., who was or dained as an elder and designated as a medical missionary to this field. "The year following three students of the Presbyterian College, Montreal, were ordained and set apart as mission aries to Honan, viz., Messrs. Murdoch Macken zie, John Maedougall, and John H. MacVicar, a son of the principal of the college. The Gen eral Assembly of 1889 authorized the formation of a Presbytery in Honan, which was ac cordingly constituted on the 5th of December in that year. This is, perhaps, the first instance of a Presbytery being formed before its constit uent members had even reached the field of their prospective labors. This unique Pres bytery held its first meeting, not in Honan, but in the adjoining province of Shantung, and then and there fixed upon desirable points in Honan at which to commence missionary op erations. Honan is one of the inland provinces of China (q. v.). It has been visited by agents of the China Inland Mission, but this Canadian enterprise is probably the first attempt to obtain a permanent lodgment for missionary purposes; and as the movement has already met with undisguised opposition on the part of the local authorities, the issue is regarded with no small degree of interest. While the common people have gladly submitted themselves to the healing art of the medical missionaries in their tours of explo ration, and have even thereby been led to lis ten to the preaching of the gospel, the upper classes have intimated their wish that the missionaries should leave the country as quickly as possible. The missionaries, how ever, have gone there to stay, and will not be easily moved from their determination. As yet their efforts have been chiefly to obtain a requi site knowledge of the language, and in this they have all been reasonably successful. Two circumstances connected with this in cipient mission are worthy of a passing notice: (1) Much has been said during the last few years about the number of theological students in different countries who have intimated their willingness to engage in foreign-mission work, but here is an instance of a well-equipped mission, composed entirely of young men fresh from college, planted in a new and very diffi cult field, far away from their base of supplies, and almost entirely cut off from intercourse with other missionaries from whose experience in similar fields they might have hoped to derive advantage. (2) Another singular feature of the mission is that while these seven mission aries are the recognized agents of the General Assembly and are to carry on their work under the authority and supervision of its foreign- mission committee, their salaries are all pro vided for in a manner that indicates a new de parture in missionary finance. Three of the seven have a guarantee for their support from single congregations, with the understanding that these congregations shall continue their usual contributions to the general missionary fund of the church. Two are supported by the students comprising the missionary so cieties of Kuox College, Toronto, and Queen s College, Kingston. The remaining two are each supported by private individuals. A state ment like that would, in Canada at least, have been considered incredible a few years ago; and it goes without saying that when a like recog nition of stewardship shall pervade ihe whole Christian Church one of the chief hindrances to the speedy evangelization of the world will have been removed. The disbursements on ac count of the Honan Mission for the year 1889-90 were $13,584.79. NORTH AMERICAN INDIANS This mission to heathen tribes in our own country was begun in 1866 by the late Rev. James Nesbit and has been carried on ever since with a fair measure of success. It has, of course, claims on our practical sympathies such as no other mission to the heathen can have. We have taken pos session of the Red man s hunting-ground. By exterminating the buffalo we have deprived him of a chief source of his subsistence. We have restricted the former occupant of the boundless prairie to a few paltry acres of " reserves;" and, worst of all, we have exposed the whole race to contamination, if not to utter extinction, from the vices of civilization. The State receives the Indian into citizenship, makes him such compensation as the nature of the case admits of, protects his person and property, makes him a few presents, say of blankets, bacon, or seed-corn, and votes a few dollars an nually for the education of his children. The church recognizes, to some small extent at least, her duty to the poor Indian by offering him Chris tianity as a substitute for his pagan rites, and teaching him how to provide food and clothes for his children. "Here again, "our missionaries tell us, " it is in the school, and especially in the industrial school, that the great work of the church for the elevation of the Indian must be done." Accordingly their efforts have of late been largely directed to the extension of the in dustrial boarding-school system. By this means the children are withdrawn for lengthened periods from the degrading surroundings of their pagan homes, and brought into close and continuous contact with Christian civilization. They are tauglit the elementary branches of an English education; the boys are trained to agri cultural and mechanical pursuits, and the girls to housekeeping and all the domestic accom plishments implied in that term. The total Indian population of Canada is about 121,000, of whom about 3,500 are con nected with the Presbyterian Mission at eleven different stations. There are seven ordained missionaries, who carry on the work on nineteen reserves. They are assisted by nine teachers, besides other helpers whose services are very valuable as matrons, interpreters, and assistant teachers. There are 187 Indian com municants, of whom 24 were added during the past year and 68 infants and 31 adults were baptized. In the six or seven industrial school* there are enrolled 222 pupils, with an average attendance of 154. The expenditure on account of the mission for the past year was $15,544.87. The total expenditure for the six missions above-named during the year ending 1st May, PRES. CHURCH IN CANADA 236 PRES. CHURCH IN CANADA 1890, was $103,915.33. The expenses of man agement only amounted to about $2,000 the onerous duties of the chairman and secretary of the Foreign Mission Committee Laving hitherto been performed gratuitously. The time lias now come, however, when it is necessary to ap point a convener of the Foreign Mission Com mittee, whose whole time and services shall be given to this department of the church s work. Important aid has been rendered in the pro viding of means for carrying on the Foreign Mission work by the Women s Missionary So cieties. The amount collected by the ladies last year reached $36,568.59, the greater part of which was handed over to the General Assem bly s Committee. "The women who publish the tidings are a great host, " nearly 20,000 being enrolled in their auxiliaries and Mission Bauds. Home Missions. It may seem enough to say that the home missions of this church are co-extensive with the Dominion; but the vast extent of the field will be better understood by stating that the Presbytery of Newfoundland embraces a larger area than Ireland; the Synod of the Maritime Provinces is larger than Great Britain; the province of Quebec is nearly as large as France; Ontario is nearly as large as Spain; Manitoba, small as it is in comparison with its sister provinces, is yet much larger than Holland; British Columbia is much larger than Austria; while the great " Fertile Belt" east of the Rocky Mountains known as yet only as the "Northwest Territories" is said to be capable of maintaining a population as large as Russia in Europe. The Presbyterian Church has followed the immigrant and the settler into the remotest parts of the Dominion. Her missionaries are to be found amid the fogs and storms of Newfoundland and Cape Breton, on the barren and inhospitable shores of Labra dor, in the backwoods settlements of New Brunswick, Quebec, and Ontario, in the min ing regions and lonely ranches of the Northwest, at the gold diggings of British Columbia, and amid the wilds of Vancouver Island. The machinery for overtaking this great work is necessarily somewhat complicated. For home missions proper there are two Central Boards of Management east and west. Each of these has a sub-committee for supplementing the salaries of ministers in the weak and struggling congregations the aim of the church being that none of its ministers should receive a smaller stipend than $750 a year, with a manse. The number of mission fields i.e., groups of stations in the 32 western Presbyteries is 276, and of preaching places 820. In the eastern section there are 45 fields and 170 preaching stations, making in all 321 distinct fields and 990 preaching stations. The total number of missionaries employed last year, for longer or shorter periods, was 329, of whom 121 were ordained ministers and licentiates; 208 were students and catechists. The number of fami lies connected with these missions was 11,701, and of communicants, 13,997. The direct receipts by the Boards of Management were $66,475.60; adding, however, the amounts received for the augmentation of stipends above referred to, say $33,571.82, the whole amount is $99,987.42. This does not in clude sums expended by individual churches on town and city missions, nor the amounts contributed by the people belonging to the mission stations. For some years past by far the largest expenditure has been in Manitoba and the Northwest, where, owing to the opening up of the country by railways, the increase of population has been greatest. When the Pres bytery of Manitoba was formed, nineteen years ago, the city of Winnipeg had only 421 inhabi tants: now it has 25,000. The province of Manitoba had then 19,000 inhabitants: now it has 150,000. There are now six Presbyteries within the bounds of the original one. Van couver, in British Columbia, had no existence five years ago: now it is a flourishing city of 18,000 inhabitants. FKENCH EVANGELIZATION. This branch of the work of the Church has for its specific ob ject the spread of the gospel among the French- speaking Roman Catholics of Canada. The Board of Management expended last year $53,000 on the various departments of its work preaching, colportage, and educa tion. The number of missionaries employed by it at the present time is 63, of whom 30 are able to preach in both French and Eng lish. Sixteen colporteurs were employed last year in selling and distributing Christian lit erature in the French language. It is esti mated that upwards of 150,000 French copies of the Scriptures have been distributed during the past fifty years; during the past year 2,796 copies, and 23,800 French tracts and pamphlets were put into the hands of the people, notwith standing the precautions of the priests in for bidding them to purchase or to accept gratui tously a copy of God s Word. There are 36 mission schools under the Board, with 1,020 pupils, of whom 423 are from Roman Catholic homes. There are in connection with the French Mission 26 churches, 92 stations, 1,337 communicants, 1,067 families, and 1,187 schol ars in the Sabbath-schools and Bible-classes. The estimate of the current year calls for $70,000, about forty per cent more than last year, indicating that the work is yearly assum ing larger proportions. Before passing from the Home Mission work of the church, it should be stated that there are six theological colleges, situated as follows: (1) The Presbyterian College, Halifax, N. S.; (2) Morrin College, Quebec; (3) The Presby terian College, Montreal; (4) Queen s University and College, Kingston, Ont.; (5) Knox College, Toronto; (6) Manitoba College, Winnipeg. There are in all 19 theological professors, besides lecturers and teachers in the preparatory de partments. The number of students last year having the ministry in view was 321, of whom 44 completed their theological curriculum. About two thirds of the students are usually employ ed during the summer months in the Home Mission fields of the church, where their ser vices have been extremely valuable. In earlier years the churches in Canada were mainly de pendent on the mother-country for the supply of ministers. But that is all changed now. Not only is Canada furnishing her own min isters of all denominations, but many trained in Canadian institutions are to be found in different parts of the world. The Presbyterian theological colleges are all aiming at permanent endowments for their support, but in the meantime the General Assembly authorizes an annual collection in all the congregations towards defraying the ordinary expenses of these institutions. PRES. CHURCH OF ENGLAND 237 PRES. CHURCH OF IRELAND Presbyterian Cliureli of England, Foreiffli Missions. Headquarters, 14 Paternoster Square, London. The Presbyte rian Church of England was virtually founded in 1570, when Cartwright opposed episcopal intolerance, and it promised during the period preceding the civil war to color the religious life of Kngland, where it was the legal form of doc trine in 1641. After the time of Cromwell it irradiwlly became the mere representative of the divided Presbyterian Church in Scotland, till 1776, when the congregations (in England) of the Free and United Presbyterian Churches united and formed the Presbyterian Church of England. Development of Work. CHINA. The Rev. Win. C. Burns was sent out as the first missionary, and Dr. James Young was his medical colleague in Amoy. For the first four years after Mr. Burns s ar rival in China he worked at Hong Kong, Can ton, and the neighborhood, but in 1851 he vis ited Ainoy on business, and was so much impressed with the needs of this city and the opening it gave for missionary work, that he transferred his work there, and made it the first centre of the organized work of the Pres byterian Church of England. As the work grew, the Society sent out in 1858 the Rev. James Johnson to join Mr. Burns; but in 1855 he was obliged to return home, and his place was filled by the Rev. Carstairs Douglas, who with Rev. David Sandeman was sent out by the Scottish branch of the mission (which con tributes a fifth of the Society s income), and who at the time of Mr. John son s return was already on his way to China. These two men did effi cient work both as evangelists and scholars before death stopped their labors. Dr. Doug las, it is said, was "a great power in China, remarkable for his evangelistic zeal and for his high literary attainments. To him is mainly due the organizing of the mission work in its several departments Evangelistic, Medical, and Educational." His plan was to have a fixed centre from which steady and persevering efforts should be made for the redemption of the surrounding country. His plan has proved a good one, and the great aim of this mission, to build up a self-supporting native church, has been steadily kept in view. The spheres of labor are: (1) The Evangelistic and Pastoral, carried out on the usual methods. (2) Medical, begun 1860; the medical missiona ries also taking part in evangelistic work. (3) Educational, begun 1855, consisting of schools and colleges for the instruction of the children and training native youths for preachers and teachers. (4) Voluntary work by natives, which is of much value and of various sorts. (5) Wom an s Work, begun 1879, chiefly carried on by the Woman s Association in connection with the Presbyterian Church of England, which aims to elevate and to help the women by means of schools and visiting in their homes. This plan of work has also succeeded in India. In China proper this mission has three fields, Amoy, Swatow, and the Hakka country, in all of which a great and ever-increasing work is being done. Also, the Society has extensive work in For mosa, begun in 1865, with its headquarters at Taj-wan -fu, the capital of the island. The con ditions under which the missionaries entered Formosa were, and still are, peculiar and try ing. The Chinese colonists are driving back and overrunning the aboriginal Inhabitants, and the struggle between these races makes the work more difficult. Still, however, the work is growing, and a hospital opened a few years ago extends its healing influence over a wide area. In Singaporean the Straits Settlements, a station has been opened and has grown wonderfully, and five branch stations are now in full work ing order, where four Chinese workers are regu- ularly employed. INDIA. A mission to India was begun in 1878, when the Rev. D. Morrison, D.D., settled at Rampore-Bauleah, Bengal. He is still at the head of this work, and reports that last year was a year of progress and increased hopeful ness at his station. There are several schools and dispensaries connected with the mission, and a new hospital is being opened which will greatly increase the influence of the missionaries among the natives. For the Jewish Mission of the Presbyterian Church of England see article "Jews." Presbyterian Church of Ireland, Foreign missions. Headquarters, 12 May Street, Belfast, Ireland. In 1840 the " Synod of Ulster" and the " Secession Synod " became united under the name of the " General As sembly of the Presbyterian Church in Ireland." The society thus formed immediately resolved to begin missionary operations, and led by Dr. Duff s eloquence and by a missionary survey which Dr. John Wilson of Bombay (both of the Free Church of Scotland) had made of the feudatory states of Kathiawar, they chose India for their first field and sent out as their first missionaries the Revs. A. Kerr and J. Glasgow. These men had not offered themselves for the service, but had been chosen and called upon by the Assembly s Committee to undertake it. As this mode of obtaining missionaries was deemed by them preferable to the ordinary practice of receiving voluntary offers of service, they re corded it, " that it may serve to be a precedent in all time to come." The missionaries proceeded to Kathiawar in Gujarat, and located in Rajkot, one of the principal towns. Mr. Kerr was attacked by a fever, and survived his arrival by only a few weeks. This was a severe blow to the mission, but before long four other missionaries the Revs. A. Glasgow, J. McKee, R. Montgomery, and J. H. Spears were sent to strengthen the mission, and on their arrival two new stations were opened one at Purbundet on the west coast, the other at Gogo to the eastward. These, in addition to Surat, which was trans ferred to them by the L. M. S., who had car ried on work there for several years, gave them quite a large field for work. In Kathiawar, especially at Purbundet, from the Mohamme dans, the missionaries met with opposition un usual even for India; but by patient effort they began to gain a considerable influence over the people, and many applied for and received bap tism. The most prominent and influential con vert has been a Mohammedan." munshe," who had the reputation of being the most learned man in the district, and liis baptism made a deep impression. At present the mission has stations at Rajkot (occupied 1841), Gogo (1844), Surat (1846), Borsad (1860), Ahmadabad (1861), Anand (1877), Broach (1887), where work is car ried on by 8 missionaries, 8 zenana agents, and PRES. CHURCH OF IRELAND 238 PRES. (ESTAB.) CH. OF SCOTLAND 166 native agents. Total number of communi cants, :;i.">. The work of this mission at these different stations is of the most varied kind. There are regular Sabbath and \veek-day services for the instruction of the native ( hrisliaus. There are large numbers of dav sel Is and orphanages in which instruction is given in both the ver nacular and English, and the Word of God is carefully taught. Each station is the centre for extensive evangelistic work, the mission aries and evangelists touring in all directions. Native congregations have been formed, sev eral of which are now prepared to call their own pastors, and to a large extant to support them. The mission press in Surat is circulat ing through colporteurs a large amount of Christian literature. The Gujarati version of the Scriptures is being carefully revised and reprinted, and the Gospels, neatly bound, are being sold at a price so low that no one, how ever poor, need be without them. In connec tion with the zenana missions dispensaries are open daily in Surat and Ahrnadabad, and many women while receiving medical aid are also being taught the Bible truth. The natives are being taught to contribute largely, and do much towards the support of a native ministry. Last year their contributions amounted to about $453. CHINA. The w r ork of the Irish Presbyterian Church in China was begun in 1879 in the province of Manchuria, North China. Their earliest station is Newchwang, a seaport town near the month of the Liao River; but in com mon with the agents of other societies, the Irish Presbyterian missionaries found that a Chinese seaport is a most unfavorable centre for operations. Still the station was held, and from Newchwang as a centre itinerating jour neys were made and still are made over all the province to the far north, and the missionaries are making plans for occupying several large towns in the interior. The present mission staff consists of three ordained missionaries and one medical missionary and their wives, who are located at the three stations: Newchwang, Jin- jow, and Kirin. Jewish Missions. The Assembly has Jewish missions in Syria and in Germany; Colonial missions in Canada, Australia, and New Zea land; and Continental work in Spain, Belgium, France, Switzerland, Bohemia, and Italy, which have been treated of under their respective heads: Jewish Missions; Colonial and Con tinental Missions. Presbyterian Clmreh of Scotland. 1. Established Church: Committee for the Propagation of the Gospel in Foreign Parts, especially in India. Headquarters, 22 Queen Street, Edinburgh. 2. Free Church: Committee on For eign Missions. Headquarters, 15 North Bank Street, Edinburgh. History, antecedent to the separation of (lie Free Churches from the Established Church. The foreign missionary enterprise of the Church of Scotland dates farther back than is generally supposed. In 1699, shortly after the founding of the Scotch colony in Darien, the General Assembly sent out four missionaries to the isthmus to supply the vacant places of the two ministers who had accompanied the colonists but had died, one on the way out, the other shortly after his arrival. In 1709 the Society for Promoting Christian Knowledge \\ as incorporated, and in the years beiween 1741 and 17 IN M-nl live missionaries to the American Indians. Between the years 17-11 and 1814 several grand old preachers were pie- paring Scotland to become a niis^ionar\ r coun try. In 1818 Dr. Inglis caught the inspiration and began to urge the necessity of the Church of Scotland sending missionaries to the heathen; and in 1823 Dr. Bryce, a chaplain of the East India Company, sent home a memorial from Calcutta urging entrance on tin; work. In 1S:>.> Dr. Inglis, then its convener, induced the Gen eral Assembly to appoint its first foreign mis sion committee, consisting of ten able men be longing to no one particular part} in the church. At the first call for a collection the response was not enthusiastic, but when in 1829 Alexander Duff embarked for Calcutta as head-master of an educational institution which Dr. Inglis had proposed and the Society decided to at tempt, the interest in missions increased. With the help of other missionaries, among them Dr. W. S. Mackay, Dr. D. Ewart, Rev. J. Macdon- ald, and Dr. Th. Smith, Dr. Duff during his service of thirteen years shaped the educational future of India. His aim was to raise up a body of well-disciplined Christian teachers, and of well-qualified native ministers; and to ac complish this end the missionaries resolved that educational seminaries of the highest character and on the most approved basis should be opened in the great centres of civilization. The institution at Calcutta, commenced by Dr. Duff in 1830 and carried on with the enthusiasm which he had himself and imparted to his colleagues, attained a pre-eminent degree of excellence and commanded general admiration. The whole course of education, even the literary and scientific parts of it, was brought to have a bearing on the religious improvement of its pupils, and although it was originally doubtful whether the Hindus would allow their children to attend an institution so decidedly Christian, yet the high education given in it made them not only willing but anxious to have their sons admitted, and the complete triumph of the in stitution over the prejudices of the natives has conferred an inestimable benefit on all future missions. In 1835 the second great mission of the church was taken over by the General Assem bly from the old Scottish Missionary Society, by which it had been founded in 1822. In Bom bay and Pooua Rev. John Wilson, D.D., P.B.8., Mr. Nesbit, Mr. James Mitchell, and Rev. Dr. J. Murray Mitchell had been since 1828 attempting the same work in Western as Dr. Dull was doing in Eastern India, witli the difference that whereas the necessities of the Bengali Society made them fight for the use of English in the schools in Bengal, the use of Oriental languages, both classical and vernac ular, was recommended. The first thing ac- complished by the transfer of Bombay and Poona from the old to the newer Scottish Church Society was the development of the English school at Bombay into a missionary college, in which the first Parsi converts were won and many educated Brahmans convinced of the truth of Christianity. Of these converts two, the Rev. Dhanjibhai Naoroji, a Parsi, and Rev. Narayan Sheshadri, D.D., are among the most efficient workers in the mission field. Dr. Duff s eloquent appeal in the General As- PRES. (ESTAB.) CH. OF SCOTLAND 239 PRES. FREE CH. OF SCOTLAND sembly roused up the Rev. John Anderson to found, in 1837, a mission at Madras, South In dia. There, with the assistance of Rev. R. Johnston and Rev. J. Braidwood he soou de veloped a vigorous Christian institution out of a school. Very soon large towns or centres, both Tamil andTelugu speaking, were supplied witli teachers and preachers, among them the Rev. A. Veukataramiah and Rev. P. Rajah- gopaul, educated in the Madras College. In places such as Chingleput and Nellore, where the caste prejudice was not strong, many schools for girls were commenced, and good work done among the women. In 1843 occurred the Disruption of the Church of Scotland and the formation of the Free Church, and from this point the history becomes twofold, embracing the work (1) of the Estab lished Church, (2) of the Free Church. 1. The Established Church of Scot land. This body found itself after the Dis ruption with a large amount of mission prop erty, chiefly located in India, but without any missionary force, all the missionaries, with the exception of one lady, having joined the Free Church on its formation. Dr. Duff in with drawing had made a proposition for an equita ble arrangement regarding the property, but this was not accepted; and in 1845 Rev. Dr. Ogilvie was sent out to occupy the buildings, and take up the work left by Dr. Duff. Other missionaries rilled the vacant places in Bombay and Madras, and as speedily as possible the in stitutions of all three presidencies were re-estab lished on the same basis on which they had been conducted before. They were numer ously attended, particularly that at Calcutta, and appear to have been carried on in a very efficient and successful manner. The whole in strumentality of the mission was after a time in operation the girls schools, including refuges for orphans; the branch stations, and the lec tures on the subject of religion; and although the success of the Church of Scotland has not been great as regards the conversion of Hindus to the Christian faith, yet the high order of education they are offering India is under mining the Hindu religion slowly but steadily, and preparing the way for the future progress of the gospel in that country. In 1857 the church opened a new mission in the Punjab, their first station being Sialkot. Wazirabad was occupied in 1863 and Chumba in 1865. GUJARAT. This mission has been a very suc cessful one, and has made steady progress, with the exception of one misfortune during the mutiny of 1857, when the missionary martyr Thomas Hunter of Sialkot was shot, with his wife and infant child. The Church of Scot land in 1870 sent out several missionaries to the British Lepchas of the Darjeeling district, who occupied first Darjeeling and afterwards Kalim- pong (in 1873), now supported by the Young Men s Guild, whose first missionary, Rev. John A. Graham, sailed for India February, 1889; and Independent Sikkim, founded in 1886, and supported by the Missionary Association of the four Scottish Universities. "Great blessing has rested on this threefold mission." There is a monthly mission newspaper, the " Masik Pa- trika," in the vernacular, and the magazine "Life and Work" circulates with an English local supplement, linking the European resi dents with the mission. Both Europeans and natives contribute liberally to the mission. 2. AFRICA. The Africa Mission of the Estab lished Church, begun in 1874, owes its existence to the impulse given by the news of Living stone s death and by Mr. Stanley s letter from Uganda. The Established Church and the Free Church of Scotland naturally took the territories most closely associated with Living stone s memory, the Zambezi and Lake Nyassa. The Free Church Mission has an important station at the south end of that lake, while the Established Church Mission is at Blautyre, near Lake Shirwa. At present the East Africa Mis sion has 3 ordained, 2 medical, and 6 uuordaiued missionaries, and 1 female missionary. Its two other stations are at Domasi and Chirazula. At Blantyre the native church is prospering, and it is hoped that some of the young men who have been baptized will hereafter be ordained missionaries. The mission has the advantage of most of those in Africa, in the fact that all its stations are elevated, and for Central Africa very healthy. The whole mission is full of promise, but it is at present struggling very hard against the attacks of cruel Arab in vaders and treacherous Mohammedans, who are using all their wily strength to drive out the white men and hold the land for the slave- trade; and also from the threats of the Portu guese to annex Blantyre and Nyassaland. In 1877, a mission was started at Ichang, China, where the Church of Scotland has now 2 ordained missionaries, 1 unordained medical missionary, and several native helpers at work. The Society has also Jewish Missions in Egypt, Beirut, Smyrna, Salouica, and Con stantinople. For full particulars of this work see articles on the Jews and those places. In 1878 Dr. Norman Macleod of the Barony Parish, Glas gow, visited the missions, and on his return, by his eloquence and work as Convener of its For eign Mission Committee, did much to stir up the church to do its duty in foreign lands. 2. Free Church of Scotland. In 1843, under the great advantage of beginning her career with a mission (except the buildings), and a mission staff, well trained by years of ex perience, ready 10 her hand, the Free Church commenced missionary operations in India and the East. New premises and various means necessary for carrying on the several institu tions were speedily provided for the mission aries who had joined her cause, at consider able inconvenience in consequence of their resignation of the mission buildings, libraries, and philosophical apparatus belonging to the mission of the Established Church. Funds in aid of the mission also came in most liber ally in both Scotland and India. When the Calcutta institution was reopened in the new premises after the usual vacation, the number of pupils was larger than ever, and the whole oper ations went on with the same regularity and efficiency as if nothing had happened. The school at Tahi established by the Church of Scot- laud was removed, on account of the unhealthi- ness of the place, to Baranagur, a village on the Hugli, a few miles above Calcutta; but after wards, for some reason not generally known, Barauagur was also given up. In 1864 the congregation at Calcutta founded a most fruit ful branch mission among the Sautals in the rural districts of Upper Bengal, and about the same time flourishing schools were established at three other places, Chinsurah, Bansberia, and Culna. These schools were all of a superior PRES. FREE CH. OF SCOTLAND 240 PRES. FREE CH. OF SCOTLAND class, although of course not c<)ual to the insti tution at Calcutta, on the model of which they were formed. In Bombay, Poona, and Madras the institutions and various schools, including those for girls which had recently been es tablished by the women of the mission, were carried on as formerly, and with similar results. In Bombay the Wilson Missionary College, lately transferred to a new and splendid edifice, is the centre of a wonderful educational work; and from this city the mission, whose native converts give all their leisure time to assist the missionaries, work among the Jewish commu nity as well as among the Parsis, Hindus, Mo hammedans, and Africans. In Madras, under the Rev. W. Miller, C.I.E., L.L.D., the In stitute has become the United Christian Col lege for all South India. At Madras and Con- jevaram there are medical missions, where the native youth are being educated for physicians and nurses. Two Scottish ladies are at present in London studying medicine, to work among the women of India. At the Assembly in 1844 (although the Free Church of Scotland began with only 372 in its treasury) it was resolved to take two forward steps to take over the Kafir Missions offered by that portion of the Glasgow Missionary Society which was in sympathy with the Free Church, and to respond to the invitation of Sir William Hill, of the Church of England, to open a mis sion in the Nagpur state, in the heart of India. Accordingly, in 1845, Rev. Stephen S. Hislop was appointed to found a station at Nagpur. Here he found already in the field three pious laymen, the surviving members of the German Mission among the Gonds, who had resided in the neighborhood of Nagpur since they left the forests of the interior, and were now received into the service of the Free Church. On the arrival of the Rev. Robert Hunter a second station was begun at Kampti, a British canton ment in the then native state of Nagpur, situ ated about ten miles from the capital. The missionaries met with determined opposition on the part of men of note among the Hindus; and many vexatious difficulties and disappoint ments arising from the "irregularity of attend ance, which it was exceedingly difficult to cor rect, and the withdrawal of the best and most promising pupils at the very stage of their studies when it was most desirable they should continue them," because their parents, in fluenced in sending them only by love of gain, withdrew them as soon as they were able to earn money. Yet in spite of all this several prosper ous institutions were established, of which Ilis- lop Missionary College is the centre, and its splendid work adds greater lustre to the name of Dr. Hislop, a man worthy to be ranked with Duff, Wilson, and Anderson, the founders of India s three other great colleges. At Bhandara a prosperous medical mission has been estab lished, while in Sitabuldi the schools and evan gelistic work are making excellent progress. In 1864 the Rev. Narayan Sheshadri, a graduate of the Wilson College while it was still under the auspices of the Established Church, founded the Dekkan Mission, chiefly in the Mohamme dan state of Haidarabad. The stations now occupied by this mission are Calcutta, Bombay, Poona, Jalna, Bethel and villages, Amraoti, Madras, Nagpur, and Indapur. All the colleges of India are affiliated with the universities, and train Christian converts to be vernacular as well as English preaching mis sionaries, and pastors of native congregations established on the Presbyterian system. 2. AKKICA. Kujfrnrin. This mission was not started by the Free Church. In 1821, at a time when t hc Rev. John Brownlee of the L. M. S. was the only missionary working in the whole country, the Glasgow Missionary So ciety, a union formed of members of the Estab lished Church of Scotland and Dissenters, sent out Rev. W. R. Thompson as missionary and Mr. John Bennie as catechist, to accompany a Scotch colony of people from Glasgow, who in tended to settle on the borders of Kalfraria, and thus perhaps open a door for missionary work among the natives. The greater part of the company was lost at sea, but the missionaries escaped, and immediately upon their arrival opened missionary operations at a little village on the Chumie River, where the friendly atti tude of the native chief made their work very successful, and in June, 1823, five Kafirs were baptized. In December, 1823, the Rev. John Ross and his wife arrived as reinforcements. At this time the schools were well attended by pupils of both sexes, and the progress of the children was most encouraging. A printing- press was in operation, and from the chiefs of different tribes the missionaries received warm invitations to come and be their instructors. In 1830 the mission was in a most thriving con dition. The natives were fast becoming orderly and civilized in their habits, and showed a great desire for instruction. A church had been built, and the rude huts of the natives replaced by more substantial dwellings. A new station was now formed at Lovedale, twelve miles from Chumie, to which Messrs. Ross and Bennie were assigned. In 1833, another station, Bal- four, had been occupied, where the work was progressing favorably; and during the next few years many other places were being evangel ized. In 1838 the union between the Estab lished Church and Dissenters was amicably dis solved, the members of the Established Church retaining the old name, and the Dissenters tak ing the name of the Glasgow African Mission ary Society, and retaining the stations of Chumie, Izzibigha, Glenthoru, and Kirkwood, (the last three stations more recently occupied), while the old society took Lovedale, Bumshill, Pirrie, and Kwelcha, at all of which stations the work was carried on with most encouraging success. In 1843, when the Disruption of the Church of Scotland occurred, the Glasgow So ciety at Lovedale, etc., offered to hand over their mission to the Free Church of Scotland, and the offer being accepted, the transfer was made in 1844. At the time of the transfer there was a missionary seminary at Lovedale, under Rev. W. Gow r an, valued at 2,000 to 3,000, free from debt, with twelve or fourteen native theological students, and some graduates already engaged in evangelistic work among their countiymen. The work went on smoothly, and in the hands of the Free Church continued to prosper greatly until 1846, when the breaking out of the Kafir war compelled the mission aries to flee. Mr. Gowan returned to Scotland. Mr. and Mrs. Gorrie, who were among the latest missionaries sent out, went to Cape Town to labor among the colonists, and some of the other missionaries barely escaped with their lives. Burnshill station was dest roved, and several others burned. Lovedale seminary and mission FRES. FREE CH. OF SCOTLAND 241 PRES. FREE CH. OF SCOTLAND bouses had been turned into a garrison, and were occupied by 200 soldiers, with their mili tary stores. But peace being restored, in 1848 the missionaries all returned to their posts, and at Lovedale soon everything was full of hope; and in 1849 the seminary was reopened with all its former success. At the other stations, however, the prospect was dreary enough. Much had been lost in the way of mission prop erty and personal effects of the missionaries which for a time it was impossible to replace; but before the close of 1850 the mission had been restored to its former peaceful prosperity, and the fruits of the patient work of its earlier years began to be apparent. In 1852 Mr. Itoss and his assistant were compelled to leave Pirrie for the fifth time on account of war. but they returned as soon as possible, and the work went on The mission field is now in two parts the South and North Kafir Missions, divided by the Great "Kei" River. At Alice, near King Wil liam s Town [South Kafir Mission], in the Love- dale Institution, with its annex for girls, under the Rev. J. Stewart, M.D., successor of Mr. Gowan, large numbers of native boys are taught farming, carpentering, wagon-making, printing, and book-binding; and the girls are trained in various domestic and culinary arts, while both sexes are given a broad general edu cation, and are made thoroughly familiar with the Word of God. (See also Lovedale.) In connection with the Lovedale Institution is the Lovedale Kafir Church, with a native pastor and board of elders. The work of the mission is progressing, and extending eastward towards Poudoland. The centre of population has come to be in the diamond fields, and these and the gold fields have drawn away many of the converts, for whom although they are fol lowed as well as possible under the difficult cir cumstances the lack of money and men pre vents the mission from providing. Other churches are growing up in the neighboring towns, and the general aspect of the field is very encouraging. The North Kafir division, founded in 1868, has its centre at the Blythes- wood Institution, under the Rev. James M Laren, M.A. The work of this mission is chiefly among the Fingoes, and although, being younger, it is far less advanced than that of the Southern, yet it is growing rapidly through out all the field, which now stretches north on the main road to Natal as far as Tsolo, and has stations besides Blytheswood, at Cunningham, Nain, Duff, and Somerville. " This Kafir Mis sion held its jubilee locally in 1871, amid great rejoicings and thanksgivings to God on the part of 2,000 natives and 1,000 Europeans. The one station of Kafir huts has grown into ten great evangelistic centres, with over 70 out- stations." These are cared for by 14 ordained missionaries, of whom 3 are native pastors of large congregations. Natal. Dr. Duff s visit to South Africa, and his eloquent appeals in its behalf when he re turned to Scotland, brought about in 1867 the establishment of a new mission of the Free Church among the Zulu Kafirs of Natal. The first stations occupied were Pieter Marit/burg and Impolweni, for a long time under the charge of the Rev. James Allison, who proved himself a good and faithful missionary of Christ. At present Rev. John Bruce with several European and native assistants, has charge of Pieter Maritxburg, while Impolweni is superin tended by Rev. James Scott and a number of helpers. The work at both stations is progress ing nicely in spite of the difficulty in keeping some of the schools open, owing to the attrac tions of the gold-fields. Most faithful and fruit ful work is being done by the native preachers and their wives in all parts of the mission. Medicine and medical advice are given free to all who apply at the dispensaries. In 1874 the Dowager Countess of Aberdeen offered Dr. Duff a large sum if he would estab lish a station as a memorial of her son, Hon. J. H. Gordon, who had been removed by death before he could carry out his cherished plans of opening a mission to the heathen. A capital sum of 6,000, increased by gifts of 4,500, was vested in a trust, of which three of the noble Gordon family were members, and Gordon Memorial in Natal, a few miles from the frontier of Zululand, was occupied. The site had been selected by the Rev. J. Dalzell, who went out as its first missionary, and who still is at the head of the work. When schools and a native church were first being formed the Ketcha- wayo war broke out, and for some time mis sion work was obliged to cease. But when peace was restored the work increased and spread in all directions from Gordon Memorial as a centre. East Central Africa forms the most self-sacri ficing and interesting African mission field. The Free Church answered the appeal of Dr. Livingstone to the churches of Scotland, by sending out in 1875, the year after his death, missionaries to occupy the lands around Lake Nyassa, and half-way north to Lake Tangan yika. The work thus begun took the name of the Liviugstonia Mission, as a memorial of the great explorer. " The enterprise is managed in detail by a sub-committee in Glasgow, and its secular affairs by the African Lakes Com pany." The first settlement was made at Cape Maclean, at the south end of the lake, by Rev. James Stewart, C.E., who sacrificed his East India career and his life for the mission, and who was succeeded by Rev. Robt. Laws, the present missionary. From this centre have grown the stations of Bandawe, with its sur rounding villages, along the west shore of Nyassa, also under Dr. Laws; the stations in North and South Agoniland, among the Agoni, a marauding tribe of Zulu origin on the western uplands, with Chiuyera as an out-station, all under Dr. Elmslie; Chaenji, on the Steven- sou road, between lakes Nyassa and Tangan yika, with Chinga to the northeast, under Rev. A. Bain, Dr. Kerr-Cross, and Rev. A. C. Mur ray; and Chikusi in the uplands southwest of Cape Maclean, from which it has been very recently occupied as an out-station. Dr. Laws, at Bandawe, has been a long time in the coun try, and has thoroughly won the confidence of the people. On one recent occasion some five or six thousand people assembled in his schools, in which large numbers of children are taught daily. At present the prosperity and peace of the mission is threatened by two great dangers. First, by the effort on the part of the Portu guese to blockade the Zambesi and cut off the African Lakes Company from entrance to the lakes, and to subject them to many hindran ces upon the same; and, secondly, by another danger which has lately shown itself in acute PRES. FREE CH. OF SCOTLAND 242 PRES. FREE CH. OF SCOTLAND form the trouble which arises from the im patience of the Arabs at the presence of Euro peans and their influence on the lake. For years back the Arabs have been accustomed to visit this region for the sake of obtaining slaves, and have kept the people in hourly terror of their lives; and although for some time there seems to have been an abatement of those hor rors which Dr. Livingstone describes as wit nessed by him and perpetrated by Arab slave- dealers, yet recent occurrences show that the Arali.s are only biding their time to repeat on the shores of Lake Nyassa the murderous raids which have always marked their course. The missionaries are in great straits, and au active struggle is now being carried on between the English consuls and the missionaries of the Scotch Free Church and the Arab traders. "The consuls advised the missionaries to leave the country for six months and return with more guns and ammunition; others felt that any ab sence would mean the abandonment of the mission, and would encourage the Arabs, with the consequent discouragement of the native allies. It was finally agreed that the members of the African Lakes Company and Dr. Cross should fortify themselves at Chiriuge, and that the consuls should go to the coast and send to the besieged men such reinforcements as were needed. This was done. The native chiefs all adhere to the mission, and are bitterly hos tile to the Arabs. Hitherto Dr. Cross and the missionaries have taken no part in the fighting, but have offered their services as surgeons to all, showing thus that the mission desires peace. But it seems improbable that they will be able to maintain this position long, for though there is now more quiet, the Arabs are still most hostile, and an attack at no late date is expected. Yet in spite of all these dangers and interruptions the missionaries have succeeded in keeping the schools open, and in carrying on the regular evangelical work among the natives, who have learned, by the way the missionaries share their troubles and dangers, that they are indeed true friends. In return the natives have shown great bravery and fidelity to the Europeans during the recent disturbances." 3. SYRIA. 2 he Lebanon. The Free Church of Scotland resolved to carry on the work commenced in 1839 by their countrymen, M Cheyne, Keith, Black, and A. Bonar, and followed in 1860 by the efforts of the Lebanon Schools Society, a catholic agency in Scotland for the Christian education of the people of the Lebanon. Accordingly Dr. Duff and Princi pal Lumsden visited the mountains, and their visit resulted in the appointment in 1872 of the late Rev. John Rae, M.A., as an ordained, and in 1876 of the Rev. Dr. William Carslaw as a medical, missionary. They chose the Metan as the district in which they should commence work, and occupied Shweir as their first sta tion. They united in their work with the Lebanon Schools Society, which has now 6 out-stations about Shweir, where a congrega tion of the Syrian Evangelical Church has been formed and a church built. 4. NEW HEBRIDES MISSION is conducted by nine Presbyterian churches in harmonious co-operation under a local synod. For full particulars of the work of the Free Church, see the article on the New Hebrides Mission. 5. SOUTH ARABIA. In February, 1885, the Hon. Ion and Mrs. Keith-Falconer formed plans for a mission to the Mohammedans and Somalis around Aden. These volunteer found ers of the mission, who themselves met the entire cost of the enterprise, surveyed all the district about Aden as far as El llauta, the capital of the Sultan of Lahej, and resolved to settle at Sheikh-Othman, a pleasant little vil lage and British outpost 10 miles from Steamer Point. A grant of two garden-plots of land was made by the British Government, and Hon. and Mrs. Keith-Falconer, after having re turned to England in 18S6, again went out to Arabia, accompanied by Dr. B. Stewart Cowan as a medical missionary. While in England, Mr. Keith Falconer, whose father, the Earl of Kiutore, was an elder of the Scottish Free Church, asked the Foreign Mission Committee to recognize him and to appoint his medical colleague as its representative. This the Com mittee and the General Assembly at once agreed to, but although the mission in this way became connected with the Free Church, it is still strictly undenominational in its principle. In the first week of 1887 the Medical and Bible Mission at Sheikh-Othman was begun, in a na tive house, and was carried on with remarkable success until May llth, when the beautiful life of the much-loved founder, Hon. Ion-Grant Neville Keith-Falconer suddenly and peace fully ended, and his body was buried in the cemetery of Aden Camp. Immediately the Countess Dowager of Kintore and Mrs. Keith- Falconer each offered to guarantee 300 a year for the support of two missionaries. The Keith-Falconer Mission is at last fully equipped. Dr. Paterson, the new medical mis sionary, is in charge, with Mr. Lochhead as his assistant. The committee asked the Rev. W. R. W. Gardner, who had volunteered for Africa, to go to Aden as an ordained mission ary; and Mr. Gardner, with great self-denial, gave up long-formed plans for service in Africa to carry on Mr. Keith-Falconer s work. SCeikh-Othmau, the headquarters of the mis sion, forms the natural centre of mission oper ations amongst a group of small villages with in a few miles radius. Some of these have been visited, and the reception has always been friendly, but this is, on the whole, a most dif ficult field, owing to the low moral and re ligious tone of the people, and to the fluctuat ing character and the sparseness of the sur rounding population. The medical work done by the mission is large enough to warrant their desire to establish a small hospital near the town, and conversations with the better class have proved that they are interested in the establishment of a school, and in the subjects to be taught such as Arabic, English, etc. This is very encouraging, although it remains to be seen what success will at first attend a school where the Bible must avowedly be taught in place of the Koran. Besides the work among the Arabs and Somalis, much good is being done among the rescued Galla captives, and two houses (one for boys and one for girls) are being built for the accommodation of the children and their teachers. (6) Jewish Missions and (7) Continental Mis sions will be separately treated under these heads. GENERAL VIEW. (From the Free Church of Scotland Year- Book.) " The Free Church of Scotland s foreign missions are now consolidated PRES. FREE CH. OF SCOTLAND 243 PRES. CHURCH (NORTH), U. S. A. in seven well-defined fields, ;uid are extended among certain great races of marked individual ity and influence, in the two great continents of Asia and Africa. In and to the south of Asia the fields are: (1) India, and these especially among the educated Brahmanical Hindus, numbering 17,000,000. and the simple aboriginal demon- worshippers, numbering 7,000,000; (2) South Arabia, from Aden to Sheikh-Othman, as abase for work among the Mohammedan Arabs and Somalia ; (3) The New Hebrides group of thirty islands in the Pacific Ocean, to the south of eastern Asia, containing 100,000 cannibals of the Malay or Polynesian, and the Negrillo or Pap uan races ; (4) Syria, where, on Lebanon, twenty miles to the northeast of Beirut, there is a med ical and educational mission to the quasi-Moham medan Druses, and to the ignorant Christians of the Greek and Latin churches. In Africa the missions are at work among the three principal varieties of the great Bantu race of fetich-wor shippers, termed by their Mohammedan op pressors Kafirs. These varieties are: (1) The Kafirs of Cape Colony, with whom we have fought seven cruel wars, but who are now peaceful, because largely Christianized and civ ilized around the provincial capital of King- AVilliam s Town. In this great work the United Presbyterian and the Free Churches are practi cally, and will be corporately, united: (2) the Zulus of Natal are evangelized from Maritzburg, the capital; from Impolweni estate, where a girls institution is being built like Lovedale, for Kaffraria proper; and from Gordon Memorial, on the borders of purely native Zululand; (3) the Kafir-Zulu tribes of Lake Nyassa region, farther north, are cared for by the Livingstonia Mission, begun by Rev. Dr. Stewart, and now under the Rev. Dr. Laws, who again illustrates the blessedness of union, being a United Pres byterian Missionary in the service of the Free Church of Scotland. The Free Church has in all 82 foreign missionaries in India, Africa, the New Hebrides, and Syria, besides 521 native agents who assist the missionaries." New Hebrides: see New Hebrides Mission. Presbyterian Church (North), U. S. A., Board of Foreign Missioii. Headquarters, 53 Fifth Avenue, New York City. " Foreign Missions" were undertaken by the Presbyterian Church in the United States at a very early date. The " Society for Propa gating Christian Knowledge, "which was formed in Scotland in 1709, established in 1841 a " Board of Correspondents" in New York, by whom the Rev. Azariah Horton, a member of the Presby tery of New York, was appointed to labor as a missionary among the Indians on Long Island. The second foreign missionary of the Presbyte rian. Church was David Bra iuerd, who was or dained by the Presbytery of New York, then meeting at Newark, N. J., June 12th, 1744, and immediately commenced his labors at the forks of the Delaware, on the Susquehanna, and at Crosswicks, near the centre of New Jersey. After his death in 1747. his brother, the Rev. John Brainerd, a member of the same Presby tery, took up the work among the Indians, which he carried on successfully for many years. These three missionaries to the heathen tribes of America maintained a correspondence with the parent society in Scotland, and derived a part of their support from that country. Mr. Horton and David Brainerd received about two hundred dollars a year from that source, but John Brain erd was supported principally, if not wholly, by contributions from the Presbyterian churches in this country. In 1763 the Synod of New York ordered a collection to be made in all its churches for the support of the Indian missions, which now included work among the Oneidas. In 1766 the synod sent the Rev. Chas. Bealty and the Rev. George Duffleld upon a mission to the Indians on the Muskiugum River in Ohio ; their report being very favorable, two mission aries were appointed to labor in the region. After the death of Mr. John Brainerd in 1780, on account of the many changes which, owing to the Revolutionary war and other causes, had oc curred among the Indians, the foreign mission ary work, which had been prosecuted for nearly forty years, was, to a considerable extent, aban doned, but was resumed in 1796, upon the for mation of the "New York Missionary Society," a body independent of any presbyterial super vision, although it consisted priix ipally of mem bers of the Presbyterian Church. A considera ble amount of funds was collected, and three Indian missions were established among the Chickasaws, the Tuscaroras, and the Senecas. In 1797 the "Northern Missionary Society," which, like its predecessor, was an independent body, and composed in part of Presbyterians, was instituted, and prosecuted missions to the Indian tribes for several years. In the year 1800, however, the General Assembly of the Presbyterian Church took up the work of for eign missions in a systematic manner. In 1802 the General Assembly s Standing Committee on Missions addressed a circular to all the Pres byteries under its care, urging collections for the support of missions, and making inquiries for suitable men to be employed. In 1803 a suitable person was found in the Rev. Gideon Blackburn, who offered himself for the work, and a mission was established among the Cher okee Indians, then residing within the limits of the chartered State of Georgia. The work was prosecuted with zeal and devotedness until, after eight years labor, Mr. Blackburn s health failed. The General Assembly not being able to fill his place, the Rev. Mr. Kingsbury, acting under the American Board, established himself in the Cherokee country and built up a flourish ing mission. From 1805 to 1818 the General Assembly carried on work among the Indians in various directions, and with some degree of suc cess; but ii> 1818, a new society, consisting of the Presbyterian, Reformed Dutch, and Associ ate Reformed churches, was formed, called the "United Foreign Missionary Society," whose ob ject was to spread the gospel among the In dians of North America, the inhabitants of Mex ico and South America, and other portions of the heathen and anti-Christian world," and until 1826 all the existing missionary interests of the Presbyterian Church were merged in this soci ety. In 1826, when the Society had under its care nine missions, with a force of 60 mission aries, the whole work was transferred to the A. B. C. F. M., and the " United Foreign Mission ary Society" ceased its operations. Many Presbyterians desiring to prosecute for eign missions through the church of their pref erence, the Synod of Pittsburgh, which from its organization in 1802 had shown great mis sionary zeal, formed in 1831 the " Western PRES. CHURCH (NORTH), U. S. A. 244 PRES CHURCH (NORTH), U. S. A. Foreign Missionary Society," intended not for that synod alone, but for all others which might wish to unite with it. Operations were at once commenced, and the Society, organized for the purpose of "convey ing the gospel to whatever parts of the heathen and antichrist iaii world the providence of God might enable it to extend its evangelical exertions," had succeeded in planting missions among the American Indians, in India and Africa, and was contemplating work in China, when in June. 1837, a Board of Foreign Mis sions was established by the General Assembly, to which the work of the Society was surren dered. At this point (in 1838) the Presbyte rian Church was divided, and the " Old School " Assembly carried on its work through the " Board of Foreign Missions," while the Gen eral Assembly of the " New School " continued to prosecute its missions by its " Committee on Foreign Missions " through the A. B. C. F. M. Upon the reunion of the Old and New School As semblies in 1870, the Persian, Syrian, Gaboon, and several Indian missions were transferred from the American Board, and since that period all the missions of the Presbyterian Church, with the exception of those carried on by the Southern churches, which withdrew from the General Assembly of the Old School with the breaking out of the civil war, have been prosecuted through the " Board of Missions of the Presbyterian Church." Organization* The Board of Foreign Missions is simply a Permanent Committee of the General Assembly, and the title of "Com mittee" would have more clearly indicated its relation to thai court. For convenience in hold ing real estate, a charter has been obtained in the State of New York, with the same title as designated by the General Assembly, "The Board of Foreign Missions of the Presbyterian Church in the United States of America. 5 The members of the incorporated bod} r are the same persons who are appointed as members of the Board by the General Assembly, which possesses exclusively the general authority, supervision, and control of the work of missions, the Board being but a form of its executive agency. From 1838 to 1870 the Board was composed of 120 members, from whom an Executive Committee was appointed of persons residing in or near New York City, the Board s headquarters. At the reunion, when the Board was reorganized, the membership was reduced to fifteen, and the Executive Committee was dispensed with. The Board has been presided over successively by Drs. James W. Phillips and J. M. Krebs, Mr. James Lenox (who was re-elected at the re organization), Dr. William Adams, Dr. Wm. M. Paxton.and the present incumbent, Dr. John D. Wells. The first Corresponding Secretary of the Board was the Hon. Walter Lowrie, 1837-69. In 1838 the Rev. John C Lowrie was chosen Assistant Secretary, and in 1850 became a full co-ordinate Secretary with his father. Dr. John Leighton Wilson was chosen third Secretary in 1853, continuing until 1861, when he resigned and became the first Correspond ing Secretary of the "Foreign Mission Hoard of the Presbyterian Church in the Southern Slates." This vacancy was filled in 1W5 by Dr. David Irving. In 1871, after the reunion, Dr. Frank F. Ellinwood was chosen third Sec retary, to represent the New School churches. In 1883 the Rev. Dr. Arthur Mitchell became the fourth Secretary, and in 1885 the vacancy caused bv the death* of Dr. Irving was filled by Dr. John Gillespie. The present (1890) Corre sponding Secretaries are, in the order of their appointment, Drs. Lowrie, Ellinwood, Mitchell, and Gillespie, who divide the work of the Mis sion House among themselves, each having the correspondence with certain missions, and con ducting such a share of the home correspond ence as may fall to him. The Secretaries and Treasurer constitute the " Executive -Coun cil," which meets on the Friday preceding the meetings of the Board and carefully considers all business to be presented, formulating, on the various subjects, an opinion which is sub mitted to the Board, and adopted, rejected, or modified at its pleasure. In all business pertaining to the several missions the Board attaches great importance to the opinion of the missionaries on the field, and especially to the recommendations of the missions, which are the Board s business agencies, to which are committed the interests of the Presbyte rian Church in the region covered by the mis sion. Local details are left as far as possible in the hands of the men on the ground, the general supervision being reserved to the Board. In its methods of work the Board has always assigned the chief place to the preaching of the Word as an evangelizing agency, while putting due emphasis upon the school, the press, the hospital and dispensary, with here and there an experimental effort in the line of the industrial arts. Because of the many advantages for sending forth missionaries, remitting funds, foreign cor respondence, etc., New York City was early chosen as the business headquarters of the Board, but for the first five years of its sojourn in that city it had no abiding-place, but was shifted from office to office, to the great incon venience of all concerned; but in 1842, by the liberality of a few friends, in addition to collec tions made in some of the churches, the Mission House at 23 Centre Street was provided. With its ownership came the nucleus of a library, now increased to 7,000 volumes, and a museum of curios, illustrative of the customs of heathen nations, especially their idol-worship. The house on Centre Street continued to be occupied by the Board until in 1887 the "Lenox Man sion," 53 Fifth Avenue, was placed at its dis posal. Missions of the Board. MISSIONS TO NORTH AMERICAN INDIANS. The missions of the Presbyterian Board to the American Indians are treated of under the article Indians, but the following summary is here given: Chippewas and Oitawas. Station founded at Grand Traverse Bay, Michigan, 1839; church organized, 1843; Grand Traverse Bay station moved, Little Traverse Bay station opened, 1852; Middle Village station, 1853; manual-labor school opened at Grand Traverse Bay, 1853; church of 18 members organized at Little Traverse Bay, 1856. In 1867^ the mission was discontinued, and the churches were placed under the care of the presbytery in 1871. During the 33 years of its existence about 200 members were received into the churches. Seneca Mixxion. Received from A.B.C.F.M.. in 1870; placed under presbytery of Buffalo, 1880. Lake Superior Chippewas. Received from A. B. C. F. M. in 1870; boarding-school opened PRES. CHURCH (NORTH), U. S. A. 245 PRES. CHURCH (NORTH), U. S. A. at Odauah; out-station and day-school started at Ashluud, Lac Court d Oreilles Reserve, 1878; school opened at Round Lake, 1884. Over 100 members have been received into the church since 1870. Iowa and Sac Mission. Missionaries sent out, 1837; boarding-school opened near High land, 1845, from which in 25 years 500-000 children received education. Mission aban doned, 1860; resumed, 1881. Sac and Fox Mission. Under the care of the W. B. F. M. of theU. W. The work is difficult, but a few have been converted. Dakota Mission. Received from A.B.C.F.M., 1870. Stations: Yangtou Agency, Flandreau, Poplar Creek, Wolf Point, and Piue Ridge. Omaha and Otoe. Commenced at Bellevue (now in Sarpy County, Neb.), 1846; Otoes received, 1855. Present station is on the new reservation at Blackbird Hills, Northwest Nebraska, on the Missouri, 70 miles above Omaha. Winnebago Mission. School started among these Indians on the Omaha reservation. 1865, but soon after given up; work resumed, 1881. Twenty Christians have been organized into a church. Choctaws. Spencer Academy, to which $6,000 was annually appropriated by the In dians, was offered to and accepted by the Board in 1845; great revival in 1854; boarding- school opened for girls, 1855; services held at seven different places. Statistics in 1859: 213 communicants, 171 scholars; received from the A. B. C. F. M. in 1860; 6 native preachers, 10 stations, 12 churches, 1,467 members, 3 day- schools, 3 boarding-schools, 445 scholars. Sta tion and church organized at Jack s Forks, 1860; work discontinued on account of the civil war, 1861, and resumed by the Board of Home Missions, 1882. Greek Mission. Work commenced in 1841; boarding-school for 20 pupils built, 1845; larger school built at Koweta, 1848; school built at Tullahassee; work interrupted by the war, 1861; resumed at Tullahassee, 1866; school removed to Wealaka, 1882. Seminole Mission. Settlement of Seminoles on Creek reservation, 1832; unsuccessful at tempt to establish a mission, 1845; work com menced at Oak Ridge, 1848; Seminoles re moved and new station established at Wewoka, 1859; interrupted by the civil war, 1861; board ing-school reopened, 1870. Nez Perces Mission. Received from A. B. C. F. M., 1871. Stations occupied: Lapwai, Ka- miah; church placed in close connection with presbytery of Oregon, and Spokane church organized with 92 members, 1878; Deep Creek, Wyoming Territory, church organized with 89 members, 1880; church on Umatilla Reserve, Oregon, with 28 members, and church among the Spokanes, 1882. Statistics for 1889 give 7 churches, 792 communicants. Joseph s Band have recently returned to their native place from their exile in Indian Territory. Cliickasaw Mission. Work commenced, 1851; discontinued, 1861. Wea Mission. Work commenced, 1833; dis continued, 1838. Otoe Mission. Work commenced, 1856; dis continued, 1860. Kickapoo Mission. Work commenced, 1856; discontinued, 1860. MISSION TO MEXICO. Southern Mexico Mis sion. Miss Rankin s work in Mexico, which was the means of directing Bishop Riley towards that country, also influenced the Presbyterian churches of the United States, and in 1872 the General Assembly took action in regard to the establishment of a mission there, and in Sep tember of that year the firbt band of mission aries for Mexico sailed for New York. They went directly to Mexico City, where they found a large body of dissenters from the Catholic religion, embracing nine congregations, who at once solicited their guidance, and the organiza tion of churches was begun, and in January, 1873, the mission of the capital was formed. The education of the native ministry was at once undertaken, and a hymn-book was pre pared which has since been adopted by many of the other branches of the church in Mexico, and schools for girls and young men were opened. From Mexico City advances were made into the surrounding country, as the way was opened; much opposition was encountered, especially among the ignorant and bigoted population of the more remote districts, and at Acapulco a violent outbreak occurred in 1875, resulting in the death of several persons. This put an end for some years to all public ef fort in the state of Guerrero, but after a time a humble Christian woman, Mathilde Rodri guez, was employed to distribute Bibles and tracts in that region, and to converse with the people in their homes; and in 1884 Rev. J. Milton Greene, accompanied by Rev. Procopio Diaz, one of the sufferers by the violence of the mob in 1875, ventured to revisit Guerrero, where they were eagerly received. In seven weeks they held 32 services, established 13 congre gations, baptized 280 persons, and formed 6 churches, with elders regularly organized. In 1887, when a missionary was sent to Zita- cuaro in the state of Michoacan, he was greatly surprised to find the way all prepared for the preaching of the gospel; six years before, a Mex ican had opened a book-store there, and had sold or given away 400 Bibles and a large box of tracts, which during these six years had been doing their silent work. At the present time there are within a radius of 35 miles more than 16 congregations, with a membership exceeding 4,000. In Tabasco, in the extreme southeast, a large number of Bibles had been scattered by the col porteurs of the American Bible Society; and four years after the commencement of their work, a young graduate of the theological sem inary in Mexico City (now removed to San Luis Potosi) volunteered to serve in Tabasco. He was gladly received, and two churches were at once organized. The Southern Mexican Mis sion now embraces 56 churches, in addition to 15 stated preaching places, and the total mem bership of the churches is 3,224. The work has been extended from Tabasco into Yucatan, and at Merida there is a church with native pastor. Northern Mexico. This mission includes the stations of Zacatecas (occupied 1873), San Luis Potosi (1873), San Miguel del Mexquital ( 1876), and Saltillo (1884). At Zacatecas it has a flourishing church, and also various schools for grown people and children. Zacatecas, like Mexico City, has been the centre of influence for the surrounding country, and the work has extended in many directions. In addition to the principal station in the city there are two PRES. CHURCH (NORTH), U. S. A. 246 PRES. CHURCH (NORTH), U. S. A. stations in 1lic suburbs. In San Luis Potosi the theological seminary forms a very impor tant part of the mission; the number of native students preparing for the ministry is 19; many have ill ready gone forth from it to various parts of .Mexico. At San Luis Potosi, also, is a boarding-school for girls, which is doing ex cellent work in training a large number of .Mex ican girls to be teachers among their own people. The school for girls which has been long in operation at Monterey is to be removed to Saltillo, on account of its more salubrious climate and other advantages. In Northern Mexico, as well as in the southern mission, the Protestants have met with much persecution, and in some places a good deal of fanaticism and opposition still exists, not, however, seriously affecting the work. The work of the mission press is of great interest and importance to the whole mission, the different sections of which have been brought into much closer contact since the building of railroads in the country. Guatemala Misxion. Mission work in Guate mala has been thus far carried on exclusively by the Presbyterian Board, whose attention was called to it in 1882. The Jesuits had been ex pelled, religious liberty prevailed in the re public, and assurances were given of the sym pathy of President Barrios with Protestant missions. These facts, and the consideration that there was not in the country one Protestant service, while in the capital were many Euro peans and Americans who might be expected soon to make an English service self-sustaining, led to the appointment by the Board of Rev. John C. Hill and his wife as the first Protestant missionaries to Guatemala. The plan adopted was to gather an English-speaking congregation and organize a Protestant church. Services were held for a time in private residences, but very soon a house was rented from the President at a merely nominal sum, and furnished by the contributions of the English- speaking people. The missionaries were soon fully established, and were especially encour aged by the attendance of natives, the young men seeming to be particularly attracted. The patronage of leading citizens, both English and native, was offered if schools should be opened, and in January, 1884, upon the arrival of Miss Hammond and Miss Ottaway, a school was or ganized and received with great favor by the people. The Sunday-school was attended by the children of the President, and by others in high positions; and the new chapel was soon filled, mainly by intelligent citizens, who came notwithstanding the fact that their business was thereby endangered. Work among the Span iards was taken up by Mr. Hill, in connection with a licentiate preacher from Mexico, whose ministrations attracted large numbers, some of whom gave evidence of conversion, and a church was organized in December, 1884. President Barrillos, President Barrios successor, is most favorable to the mission, and the work in all its departments is making good progress. MISSION IN SOUTH AMKRICA. The first mis sion of the Board in South America was the Buenos Ayres Mission, commenced in 1853, but discontinued in 1 *">!). United States of Colombia. In 1856 a mission to " New Granada," now the United Slates of Colombia, was commenced at Bogota. The government interposed no hindrances, and when the services in Spanish called out bitter opposi tion from the priests,thedisturbance was quelled by the authorities, and for some time the rights of toleration were vindicated, the priests however, threatening all Catholics who should attend any Protestant services with excom munication and its terrible consequences. The civil war which broke out in IfSfiO materially interfered with missionary work, the Romish party for a while holding the capital; after wards the Liberal party gained possession of it, the Jesuits were banished, monastic orders re stricted, and other means taken to reduce the political power of the papal parly. The mission aries organi/ed a church in 18(38; a day -school and boarding-school were also established. \ r many years the work was carried on, against opposition, and the progress was verv slow indeed. The difficulties still besetting the mis sion are so great as to prevent rapid growth; the opposition of the priesthood and the apathy and infidel tendencies of the people who love Protestantism for political reasons, but hate its claims for a devoutly religious life are among the greatest drawbacks to" work in Bogota. A new station was opened at Barranquilla in 1888. Chili. The Chili Mission was transferred to the Presbyterian Board by the American and Foreign Christian Union in 1873, and occupies the whole republic, though operat ing from three centres, viz., Santiago, Val paraiso, and Concepciou. Santiago, situated on a plain 2,000 feet above the sea, is 120 miles inland from Valparaiso, and is connected with it bv a railroad. It was first occupied by Rev. N. P. Gilbert in 1861, who, in the midst of many discouragements from foreigners and natives, persevered until he was able to or ganize a church and erect a building. The mis sion in Chili has had a most generous and efficient friend in Alexander Balfour, Esq., of Liverpool, and the training school and theolog ical seminary at Santiago for five years received its support from him. The "Institute Inter national," a boys school for boarding and day pupils, is conceded to be far ahead of the Ro mish schools in curriculum and thoroughness, though in the erection and equipment of schools carried on in her interest the Romish Church expends large sums. At Valparaiso the Chilian church receives much help from the co-operation of the " Union Church," supported by English- speaking people. Its congregation numbers about 300. In addition to Sunday-schools the " Escuela Popular" for boys and girls has been established, and a "Shelter-home" for needy children is carried on under the supervision of the missionary, but is mainly supported by sub scriptions in Valparaiso and receipts for board and lodging. The Valparaiso Bible Society is doing most efficient work. Conception is the centre of a district contain ing nine towns and villages, which is in the charge of a native minister who received his theological training from this mission. Salea, Constitution, and Linares are other points of work in Chili, and in connection with this mis sion, work is carried on in Callao, Peru. llriizil.In June, 1859, the Rev. Ashbel Green Simonton sailed from New York as tin- Board s first missionary to Brazil. He landed at Rio Janeiro in August, and while acquiring the Portuguese language he gave lessons in English; but soon finding himself able to speak with some facility, he opened a place for preaching. His first audience consisted of two PRES. CHURCH (NORTH), U. S. A. 247 PRES. CHURCH (NORTH), U. S. A. men whom he had taught English, three at tended his second service, and the number gradually increased until full congregations at tended his ministrations. Other missionaries were sent to aid in the work, and in 1862 the first Presbyterian Church in Brazil was organ ized at Rio: in 1875 two hundred converts had been added to the number received in 1862. This church is now the centre of much work carried on in the surrounding country; regular worship is maintained at Praia Grande, the cap ital of the province of Rio de Janeiro, and evangelistic tours to Rezeude and Petropolis have been made. Sao Paulo was occupied as a mission station in 1868; in 1865 a church was organized, consisting of several converts who had been received on profession of their faith, and steady, though not rapid, progress was made; a noticeable fact in its history is the great number of its members who have re moved to other places, often carrying the bless ing with them. Funds fora preaching hall and accommodations for training schools were ob tained by Mr. Chamberlain, who joined the mission in 1865, and ground and materials for building were purchased. The boarding-school for girls now so well known was established in 1867; there are now on the roll 264 pupils, not including those in the kindergarten, which is independent of the Board. The value of the educational work in Brazil cannot be estimated, for the influence of the schools extends into many homes throughout the various provinces, and the Bible, a new book to all, and full of in terest, is thus brought within the reach of many outside of the missionary circuit. A weekly journal, the "Imprensa Evangelica," whose publication was begun in 1864, is also widely circulated through the provinces, and exerts a silent but very great influence. Through this influence churches have grown up in places never visited by a minister of the gospel. Rio Claro, the centre cf a large German population, was also occupied in 1863. In 1867 a school for girls was established which is most highly recommended, even Romanists approving it openly. In connection with the work are many preaching stations, where services are held regu larly. At Bahia, 735 miles northeast of Rio de Janeiro, at Campos, and at Larangeiras, and their out-stations, much energetic missionary work is carried on, and at Sorocaba, Caldas, Campanha, and Botucatu native churches have been organized, with native pastors in charge. Within the past year the church at Sao Paulo has become self-supporting and the pastoral charge put into the hands of a native minister, who had been trained in the theological school in that city. A station has been established at Corytiba, the chief town of the province of Parana, about 500 miles southwest of Rio de Janeiro. The year 1889 was marked by the consolida tion of the missions of the Board in Brazil with those of the Southern Presbyterian Church. The synod of the Presbyterian Church in Brazil thus formed has a total of 61 churches, with an aggregate membership of 3,000. By this union the Presbyterian Church now occupies 12 of the 20 provinces of Brazil; but as 34 of its churches are in the province of Sao Paulo and 9 in the province of Minas, it is plain that only a beginning has been made in many of the 12 provinces named. The synod of Braz l has asked for large reinforcements to its missionary staff; and this appeal is all the more urgent by reason of the vast tide of emigration which has turned toward Brazil since the abolition of slavery in 1888, and which, owing to the establishment of the re public, will now be greatly augmented. WESTERN AFRICA. Liberia Mission. The first settlement on the coast which now con tains the republic of Liberia was by 89 free colored people who sailed from New York in 1820. Two years later a colony of manumitted slaves from the United States was planted by the American Colonization Society, under whose supervision they remained for twenty- five years, until the erection of the republic, with its capital at Monrovia, in 1847. Various missionary boards, representing all the evangeli cal Christian Churches, followed with their agents their members who had thus gone as colonists. The colonists, with re-captives from slave-ships, landed at Liberia, and the aborigi nes make now a population estimated at about 600,000. Mission work in Liberia was begun by Lot Gary, a slave, who, having bought his freedom, was sent out by Baptist aid in 1821; upon his death in 1828 the governor obtained Swiss missionaries from Basle, who were, how ever, afterward transferred to Sierra Leone. The Presbyterian Mission was commenced in 1833 at Monrovia, its more special object being work among the natives, and only incidentally for the colonists. Stations were extended to the Kroo coast near Cape Palmas. The six missionaries who were sent out very soon died from the effects of the climate. The Board then, in 1842, tried the experiment of sending only colored ministers, and Settra Kroo, Since (" Greenville "), and Monrovia were oc cupied. The presbytery of Western Africa was constituted in 1848, and attached to the synod of Philadelphia. It was found that American Negroes were not exempt from fever, and, by their slave origin, lacked skill for the conduct of affairs; accordingly white men were again sent out. The Alexander High School, established at Monrovia in 1849, and also a school under the care of a very able colored teacher, did excellent work. After many dis couragements, there came -a year of blessing in 1857. Reinforcements were sent to the mission, and in 1859 two new stations were opened. At present the work is carried on from eight cen tres, viz., Monrovia, Brewerville and Clay- Ashland, Careysburgh, Schieffelin, Grassdale and Greenville; also at Ghina, in the Vey country, and among the Bassa tribe; all the missionaries of the present staff are Americo- Liberiaus, with the exception of two, one of whom is a Vey, the other a Bassa. Gaboon- Cm -isco Mistion. In 1834 the Ameri can Board sent a missionary to Liberia, who located at Cape Palmas. A large missionary force followed him There, work at first was successful, but after some reverses, and collisions with the neighboring American Negro colony from Maryland, it was in 1843 removed to Ga boon, about 1,000 miles distant. The great mortality among the missionaries of the Presby terian Board on the Liberian coast led to the inquiry whether a more healthy locality could not be discovered elsewhere, and the compara tive freedom from fever enjoyed by the mis sionaries of the American Board on the Gaboon River turned the attention of many to the equator. Accordingly two missionaries and PRES. CHURCH (NORTH), U. S. A. 248 PRES. CHURCH (NORTH), U. S. A. their wives were sent to form a new mission; aided by the counsels of the American Board, and after making full examination of various places, they selected the island of Corisco as their station, hoping that its insular position might assure exemption from fever, and that natives of the island, after careful education, could undertake the danger and exposure of carrying the gospel to distant regions. Neither hope was realized. Four stations were estab lished on the island Evangasimba, Ugobi, Elongo, and Maluku; but the island proving quite as malarious as the mainland, and chronic tribal quarrels making it impossible to go any distance from their own tribe, the four Corisco stations were reduced to the single one of Elongo, and the work was extended to the mainland. In 1870 the Gaboon Mission was transferred to the Presbyterian Board, and since that time the work has been known as the "Gaboon and Corisco Mission," and now in cludes the stations of Baraka, on the Gaboon River, 10 miles from the sea, and Angow, higher up the same river; Corisco, with out- station at Mbiko, on the mainland opposite Corisco; Benita, Batanga, 75 miles north of Benita; Kangwe, on the Agowe River, 165 miles from the sea; and Talaguga, 50 miles above Kangwe. There are no roads in this part of Africa, the narrow forest-paths being trodden single file in hunting, or in emigrating from the bank of one river to another; the beach on the coast can be traversed by horse or hammock- bearer, but almost the entire travel and trade is done in native canoes and boats dug from the single tree-trunk, and by small foreign sloops, schooners, and steam-launches. The mission aries had always travelled by small open boats, with sails for the ocean and oars for the inland rivers, until 1871, when a rapid-sailing yacht was purchased for them; two years later this vessel was lost on the Corisco rocks, and her place was taken by the " Hudson;" this, again, has been replaced by the "Nassau," light enough for river service and large enough to take the place of sailing vessels for the coast stations. The Mpongwe, Benga, and Fangwe dialects have been reduced to writing, and the entire New Testament and parts of the Old, with hymn-book, catechism, etc., have been trans lated into them. Churches have been orga nized on Corisco, at Beuita, Gaboon, and on the Agowe; and schools for boys and girls at these points, and also at the other stations mentioned before and their out-stations. Owing to the fact that different sections of the territory oc cupied are under German, French, and Portu guese control, the missionaries have had many political difficulties to contend with. In the French territory French is now taught in the schools, and, so long as German and not Eng lish is taught within the German limits, no trouble need be apprehended from the German Government. Cannibalism still exists on the Agowe, and the custom of Hinging sick children and aged parents into the river is openly fol lowed. Polygamy is practised; this and t la in temperance and indolence of the people, tribal wars, and slavery render the work of the mis sion most difficult; the people are, however, affectionate, hospitable, and docile, and the missionaries are encouraged by seeing the old customs constantly changini,. Witchcraft murders are less frequent, houses and dress are more civilized, and education is being sought for its own sake, and paid for. Native licenti ates and candidates for the ministry have rapidly increased, and a disposition to self-sup port lias been shown in a remarkable manner. During the past year a rich blessing lias re warded the long-tried and patient workers; 2f):J names were added to the church rolls, and religion in several of the churches was greatly quickened. SYRIA Missionary work in Syria was under taken by the American Board in 1818, and con ducted by it until the reunion of the Old and New School branches of the Presbyterian Church in 1870, when the members of the New tSchool body, who had constituted a very con siderable portion of the supporters of the Ameri can Board, gave up their relation to it and be came constituents of the Presbyterian Board of Foreign Missions. As it would have been un just that the American Board with its dimin ished number of contributors should continue to bear the same burden, and also unjust that those who had so long contributed to its work should be required to renounce all their rights therein, an arrangement was made whereby the missions in Syria, Persia, and West Africa, and as has been already explained certain missions to the North American Indians, were trans ferred to the Presbyterian Board. A slight sketch of the whole period, 1818-1890, follows (see also article on A. B C. F. M.): The history of the Syrian Mission begins with the appointment of Pliny Fisk and Levi Par sons as missionaries to Palestine. Mr. Parsons reached Jerusalem in February, 1821, and began the work of distributing the Scriptures, but was before long obliged to withdraw on account of the disturbing influence of the war in Greece. He died in Egypt in 1822. Mr. Fisk, with Jonas King, afterwards so well known as a missionary to Greece, reached Jerusalem in 1823, where they preached and taught until 1825. Their work was broken up by the arrival of the Pasha of Damascus, who came with an armed force to collect tribute. Mr. King soon afterward left Syria, Mr. Fisk died, and the station at Jerusalem was suspended for nine years: Sub sequent efforts to revive it were not successful, and in 1844 it was finally abandoned. In the mean time a new station had been established at Beirut, where Messrs. Bird and Goodell were the first missionaries. They occupied them selves with the circulation of the Scriptures, the preparation of useful books, and the education of the young. Eli Smith joined the mis sion in 1827, but the unsettled state of all the East at that time led the missionaries in the fol lowing year to remove for a time to Malta. In 1830 the work was taken up again, and with the exception of another short period of sus pension, for a similar cause, has been prosecuted ever since. Notwithstanding the man}- difficul ties, and perils by the plague, cholera, and war, and the intolerance and bitter hatred of the Moslem magistrates and populace, new efforts were put forth and new stations formed. New missionaries arrived, and the work went on through times of quiet and of persecution seasons of great promise and times when what seemed opportunities for expanded work and permanent growth vanished. But the work as a whole lias prospered, and within the last few years especially abundant fruit has been gath ered. The press, the school, and the pulpit PRES. CHURCH (NORTH), U. S. A. 249 PRES. CHURCH (NORTH), U. S. A. have been the means employed. The first print ing iu connection with the mission was done at Malta, where the A. B. C. F. M. had mi estab lishment in full operation as early as 1826. In 1834 the Arabic portion of the establishment was transferred to Beirut, where its issues have steadily increased in number and value. The Arabic translation of the Bible, prepared by Dr. Eli Smith and Dr. Van Dyck, is now on sale throughout the Mohammedan world. Educational work has been especially promi nent in the Syrian Mission. Schools were be gun in Beirut in 1824, when a class of six Arab children was taught by the wives of the mis sionaries In 1837 six hundred pupils (of whom one hundred were girls) were in attendance in thirteen schools, established in Mount Lebanon, the interior, and in various cities on the coast. At first only reading and writing were taught, there being no demand for higher instruction, but the great body of readers thus formed caused a demand for books and thus prepared the way for higher schools. Many taught in the com mon schools became converts to Christianity; Protestantism gained ground, and the other sects were roused to rivalry ; the standard of in telligence was raised and knowledge diffused. It was part of the degradation of woman in Syria that it was thought unnecessary, or even dangerous, that she should be taught ; but the missionaries received girls into their families ; induced them to attend the common schools ; and, finally, schools were opened for them. Some of the most important are the boarding- school at Beirut, the Missionary Institution at Sidon, and the school at Tripoli. The total number of schools now in operation is 80, with an attendance of 3,509 pupils, of whom 819 are girls. At a meeting of the mission in 1861 the pro ject for a Syrian Protestant College was dis cussed and the plan sketched. This college was opened in 1866. Although an outgrowth of the mission, " missionary instruction having created a demand for it, the plans and prayers of missionaries having established it, and the friends of missions having endowed it," it has been from the first entirely independent of the Board of Missions. A course of medical instruc tion was soon added to the academic, and medi cal work is now one of the most important branches of missionary work in Syria. The physicians of the Medical Department of the college have been appointed by the Order of St. John in Berlin, as the Medical Attendants of the "Johauniter Hospital" in Beirut, which is sup ported by the Order, and served also by the deaconesses of Kaiserswerth. Within the past year about 11,000 cases have been treated by the medical faculty of the college. The Theological Seminary at Beirut was dedicated in 1883 ; this institution is under the sole charge and support of the Board of Foreign Missions. The chief centres of missionary effort are at Beirut, Abeih, Tripoli, Sidon, and Zahleh. In connection with the first are four preaching places, with 2,000 children in the Sunday- schools; in Abeih are 4 churches, 22 preach ing places, and 18 Sunday-schools. Tripoli has 15 preaching places and 22 Sunday-schools ; Sidon, 25 preaching places and 17 Sunday- schools; and Zahleh, entered in 1872, three churches. PEKSIA. In 1829 Rev. Messrs. Smith and Dwight were sent by the American Board to explore the regions of Northwest Persia. They became especially interested in the op pressed Nestorians on the plains about Lake Oroomiah, and upon their representations a mission to Persia, which for many years was known as the " Nestorian Mission," was re solved upon, and in September, 1S33, the first missionaries, Justin Perkins and his wife, sailed from Boston, and about a year later reached Tabriz ; in 1835 they were joined by Dr. and Mrs, Grant, and the little company formally oc cupied Oroomiah as a station in November of that year. A few years later Dr. Grant died, but Dr. Perkins was spared to labor with great vigor and usefulness for 36 years. With the help of one of the most intelligent of the Nes torian bishops, Mr. Perkins gave himself to the study of the common language, and, when he had mastered it to some extent, undertook the work of reducing it to writing (which had never yet been done), and the preparation of a series of cards. The first school was opened in January, 1886, in a cellar, with 7 small boys in attend ance. This school was the germ of Oroomiah College, and has sent forth scores of devout and scholarly preachers and teachers among the people. During the past year 13 have been graduated from the course of theologi cal study, and havi 1 gone out as pastors and evangelists ; six have been graduated from the academic course. The school for girls, found ed by Mrs. Grant in 1838, has increased to the proportions of a seminary, and is steadily grow ing in numbers and efficiency. As in the Sy rian Mission, educational work was from the first employed as one of the chief auxiliaries, but the preaching of the Word was also re garded as of prime importance, and was at once instituted, the missionaries preaching in their own dwellings, in the homes of the people or in school-houses, until the Nestoriau churches were opened to them. Much of the time of the missionaries was given to the villages, utterly ignorant and degraded, in the neighborhood of Oroomiah, and in these places the college stu dents spent the long vacation, conducting schools and pursuing evangelistic labors. In 1837 a printing-press was sent to the mis sion by the Board. It proved too unwieldy to be taken over the mountains, and was sent from Trebizond back to Constantinople. Two years later a press which could be taken to pieces had been invented, and one of these, in charge of Mr. Breath, a printer, was at once sent to Oroo miah, and was regarded with great interest and wonder by the people. Since that time many books have been published, and for many years a monthly periodical has been issued. Medical work very early became and continues to be an important feature of the mission. Tabriz, Te heran, Hamadan and Salmas have since been occupied, and new work has lately been taken up among the mountain Nestorians on the borders of Persia and Turkey. For a more ex tended account of the Persian Mission, see article "Persia." INDIA. In May, 1883, the Western For eign Missionary Society sent the Rev. John C. Lowrie and the Rev. Wm. Reed to India to lay the foundations of missionary work. The selection of the particular field in which work should be commenced was left to their judgment after consultation with friends iu India. Reaching Calcutta in November of 1833. PRES. CHURCH (NORTH), U. S. A. 250 PRES. CHURCH (NORTH), U. S. A. they decided, after getting tlic best information available, to begin work in Lodiana, a frontier town of the Northwest Provinces, bordering upon the Punjab, which was at that time under the control of Kanjit Singh, a Sikli chief. While Messrs. Lowrie and Reed were detained at Calcutta Mrs. Lowrie died. Mr. Reed s health failed, and the conclusion was reached that he and his wife should return to America; in July, 1834, they took passage iu a ship bound for Philadelphia, but three weeks after leaving Calcutta Mr. Iteed died. Mr. Lowrie reached Lodiana in November, 1834. From failure of health he was soon obliged to return to Amer ica, but the work which he inaugurated has been successfully established in the Northwest Provinces, in the Punjab, and in the Kolhapur Mission. Southern India. The Lodiaua and Furrukhabad missions now comprise the stations of Itawal Pindi, Lahore, Ferozepore, Hoshyarpore, Jalandhar, Lodiana, Ambala, Sabathu, Dehra, Woodstock, Sabaran- pur, Mazaffaruagur, Furrukhabad, Futtehgurh, Maiupuri, Etah, Etawah, Gwalior, Jlmnsi, Futtepore, and Allahabad. These stations are given in geographical, not chronological, order. From Itawal Pindi in the northwest to Alla habad the distance by railroad is 900 miles. Throughout these provinces the same languages are spoken, and missionary work in them is con ducted on the same methods; but for conven ience of local and general administration the mission is divided as above indicated. The Kolhapur Mission comprises the stations of Kolhapur, Panhala, and Sangli. Lahore, the capital of the Punjab, was regarded as the objective point by the first of the missionaries sent to India, and for many years much of the work done at Lodiana was in preparation for the time when an advance might be made iu this direction. This time came iu 1849, when the death of Ranjit Singh left the country with out a ruler, and the people soon fell into a state of anarchy under the leaders of the army which he had trained, who were so elated with mis taken views of their own power as to resolve on the overthrow of the British dominion iu India. For this purpose they crossed the Sutlej into British territory. The conflict which ensued was terrible, and the issue for a long time doubtful; but in the end the Punjab was an nexed to the Anglo-India Empire, and the whole of that interesting country was now open to the missionary. Missionary work in all the sta tions of these missions is carried on iu the usual lines; the truth is preached in the chapel and on the highway, books and tracts are circu lated, and schools established. Special educa tional advantages are offered at Lahore, in the college, which, under the usual policy of the church, may soon be separated from the Board and placed on the same footing as the Anglo- vernacular colleges at Beirut and Canton, and in the other excellent schools for boys and for girls. At Dehra is a large boarding-school for Christian girls, in which a training-class for work in the zenanas has recently been formed. There are day-schools also for boys and girls, which have been well attended. Zenana visit ing is an important feature of the work at Dehra, 96 /enana pupils having been taught during the last year. The school at Wood stock, of which a fuller account will be found in articles on the Woman s Societies, is well established, and may be regarded as one of the permanent agencies for the extension of Christ s kingdom in Northern India. Of the mission stations of the Presbyterian Board, Lodiaua, Futtehgurh. and Allahabad were the greatest sullerers in the Mutiny of 1857. The missionaries from Futtegurh and the adjoining station of Furrukhabad endea vored to reach Cawupur, were captured on the way, forced to march eight miles to Cawnpur, were detained for a night in the house of their captor, and the following morning, on the parade-eroded of the station, fell before the fire of their murderers. Kolhapur Mission. Kolhapur was selected by the Rev. R. G. W r ilder, in 1853, as a ceo tre of missionary operations. His work had been supported for years by friends in the United States and in India, and after he had severed his connection with the American Board it remained independent of any church until its transfer to the Presbyterian Board in 1870. Ratuagiri, on the coast, and Pauhala have been occupied as mission stations within a few years. Work was suspended at the former for two years, but is to be resumed as soon as reinforce ments can be sent out. The same agencies employed in Northern India are in operation in this mission. Zenana visiting and the work of the medical missionary are prominent fea tures. The Kolhapur Mission being far dis tant from the Northwest Provinces suffered but little during the Mutiny. SIAM AND LAOS MISSION. The first visit made to Siam by any representative of the Pres byterian Church was for the same purpose which had already brought other visitors there, namely, to find some door of access to the Chi nese; but the Rev. R. W. Orr, having spent a month at Bangkok in 1838, recommended the Board of Foreign Missions to take Siam as a field of effort, not only for the Chinese, but for the Siamese themselves. Accordingly Mr. and Mrs. Buell were sent to Bangkok, arriving there iu 1840. After laying a good foundation for future work, Mr. Buell was compelled by the illness of his wife to return home in 1844, and for various reasons it was not until 184? that his place was filled by others. From that time until the present, continuous work, ad dressed directly to the native Siamese, has been maintained, although for several years after the arrival of the Rev. Stephen Mattoon and his wife and the Rev. S. It. House, M.D., its foothold seemed very precarious, on account of the active, though secret, opposition of the king, whose despotic influence was so exerted upon the slavish people that none of them could be induced to sell or rent any house to the mis sionaries. Other difficulties of the same gen eral nature were put in their way, until it seemed certain that they would be prevented from establishing themselves iu the country, when the death of the king, in 1851, brought about a change in the whole situation and in all the succeeding history of the country, a change which is directly traceable to the influ ence of Protestant missions. The man whom the nobles elected to till the throne was not an ignorant, unmanageable barbarian like his pre decessor, but a man who could appreciate civ- ili/ation, and who claimed to be himself quite a scholar even by European standards. This came from the fact that while still in private PRES. CHURCH (NORTH), U. S. A. 251 PRES. CHURCH (NORTH), U. S. A. life he had been under the instruction of a mis sionary of the American Board, which main tained a mission in Siam from 1831 to 1850. The policy of the new king proved to be very liberal; and during all the years which have intervened since his accession, Protestant mis sionaries have been accorded very noticeable influence with the government. For many \ cars very slight results appeared, to gladden the hearts of the faithful workers in this field. The first convert was baptized in 1859, twelve years after the arrival of the missionaries, since which time members have been steadily gath ered into the churches, and the work, though it may be regarded as largely in its preparatory stage, gives many a token of encouraging suc cess. All the usual forms of Christian effort are employed with diligence and effectiveness; the press affords an agency of especial impor- tauce in a country where four-fifths of the men and boys are able to read, and the mission press at Bangkok is constantly sending fortli copies of the Scriptures in Siamese, printed in separate portions, for a complete copy, even in the smallest Siamese type, would make a volume larger than Webster s Unabridged Diction ary, "Pilgrim s Progress," tracts, etc.; the " Siamese Hymnal " also proves very service able to this music-loving race. Medical work here exerts a twofold influence; as in every land, it opens a way to the hearts of men by its self-denying beneficence, and affords many an opportunity of pointing the sin-sick soul to the Great Physician; it also has the further effect of undermining the native confidence in the efficacy of spirit-worship. The mere fact of finding malaria healed through the use of qui nine by one of the native assistants is mentioned as producing a marked impression of this kind, and the employment of incantations and witch craft for the sick is proven to be false and use less by the scientific medical practice introduced by the missionaries. The opportunities for such service are abundant, Dr. House having in the first eighteen months of his practice treated 3,117 patients. The Siamese are now taking up this work for themselves. In 1881 a hospital for 60 patients was erected and given for public use by a native nobleman, being placed in charge of a native physician who had graduated first from the missionary boarding- school at Bangkok and afterwards from the Medical School of the University of New York. The very existence and operation of such a hospital isa living argument against Buddhism, of unceasing and ever-widening operation. The work of proclaiming the Word is always regarded as of the first importance, and educa tional work is vigorously prosecuted, with great encouragement to the missionaries because of the interest and approbation manifested by the government. Dr. MacFarland of the mis sion has been for some years, by appointment of the king, principal of King s College and superintendent of public instruction. In 1843 Petchaburee, 100 miles from Bangkok, was visited by a missionary, who was repulsed by the authorities in the most uncompromising manner; but in 1861, at the urgent request of the governor, a station was formed at this point; two years later a church was organized, which has been steadily growing ever since. School- work is very prominent, and the native ministry began to receive its development at this station. Medical work is also important, and the hospital is so near the chapel that all patients physically able attend the daily morning service, as well as the preaching of the gospel on Sabbath afternoon. Within the past year 5,500 cases have come under the doctor s care, many of his patients coming from far-distant provinces. The prime minister of Siam offered three years ago to furnish suitable buildings for a new mission station at Kalburee if the Board would undertake work at that point. Just be fore the new recruits arrived, the prime-minister died; but he had left in writing the expression of his desire that his plans in behalf of the mis sionaries might be fulfilled, and through the good-will of the king his wishes were met, and the station was established in 1889. Laos Mission. Chieug-Mai, the capital of the Laos country, was visited by a deputation from the Siam Mission in 1863. In 1867 and 1868 the Rev. Messrs. McGilvary and Wilson opened a station there, and were soon encouraged by the conversion of a man who had thoroughly studied Buddhism and was dissatisfied with it, while knowing of nothing to replace it; he began to study eagerly the spiritual truths of Chris tianity, and was soon able to make an intelligent confession of his faith in Christ. Seven other converts were baptized within a few months, but at this point the infant church was brought to a season of persecution and martyrdom. Exercising full control over his own people, though tributary to Siam, the king began to manifest the hostility he had thus far concealed. Two of the converts were arrested, and, on being brought before the authorities, confessed that they had forsaken Buddhism. They were tortured all night, and again examined in the morning, but steadfastly refused to deny their Saviour, even in the face of death. They pre pared for execution by praying to Him, closing with the words: "Lord Jesus, receive my spirit!" They were then taken to the jungle and clubbed to death by the executioner; one of them was also thrust through the heart by a spear. The persecution, was checked by the death of the king, and the mission was resumed. Another crisis was encountered in 1878, and an appeal was at once made to the king of Siam, which brought for reply a " Proclamation of Religious Liberty for the Laos," which entirely changed the conduct of the officials. Siamese Mission. Medical work has received especial attention. The Bethlehem Church was organized in 1880, at a point 9 miles above Chi- eng-Mai, as the result of an interesting awaken ing of inquiry among the natives, who had heard of Christianity from relatives visiting the capital. A station has been established at La- kawu, 90 miles from Chieng-Mai, where a very encouraging work is in progress. Maa Dok- Dang Church was organized in 1881, and^the four churches of the mission were formed into a Presbytery in 1883. The number of churches at present is 5; membership, 600; number of schools, 6, with an attendance of 195. CHINA MISSION. Three months after its or ganization, in December, 1837, the Presbyterian Board sent two missionaries, Revs. J. A. Mitch ell and R. W. Orr, to the Chinese Mission at Singapore. Mr. Mitchell died soon after reach ing Singapore, and Mr. Orr was compelled by failure of health to return home. Mr. McBride, sent out in 1840, returned for the same reason in 1848. In the same year Dr. Hepburn and Mr. Walter Lowrie were sent out. They trans- PRES. CHURCH (NORTH), U. S. A. 252 PRES. CHURCH (NORTH), U. S. A f erred the mission from Singapore to China, reinforcements were sent to them, and a most important agency, the mission press, was estab lished. A special appeal for funds was made by the Board, and as a result a large force of Workers was sent to strengthen the mission, and Macao, Amoy, and Ningpo were occupied as stations. The work as at present organi/ed comprises the Canton, Shantung, Peking, and Central missions. Canton was occupied in 1845, and the agencies at first employed were chapel preaching, distribution of the Scriptures, teaching and ministering to the sick. In 1846 a boarding-school for boys was established, and a dispensary was opened in 1851. The first church was organized with seven members in January, 1862. A second was organized in 1872, and a third in 1881. A girl s school was opened in 1872, to which has since been added a pre paratory school for younger girls, and a train ing-school for women. Each pupil in this school commits to memory the entire New Tes tament, and, in addition to the Chinese classics, the course of study embraces all branches com monly taught in a girl s seminary. The day- schools now established throughout the mission number 32, a large proportion being in Canton itself. The theological school has an attend ance of from 15 to 20 students. The remaining stations of this mission are at Macao, on the island of Hainan, and at Yeung Kong; nearly 400 cities and villages have been visited by the Canton missionaries, and in a large number out-stations have been opened. The mission staff is assisted by 3 native pastors, 17 unor- dained evangelists, 24 native assistants, 37 teach ers, and 11 Bible-women. Six medical mission aries, three of them ladies, are on the staff, and medical work constitutes a very important part of the mission; two hospitals and four dispen saries are maintained, in which, and through the visits of the physicians, nearly 50,000 pa tients have this year been treated. The Canton College, although not sustained by the funds of the Board, is an important adjunct and auxiliary to its work. Ilie Central Mission includes Ningpo (1845), Shanghai (1850), Ilangchow (1859)", Suchow (1871), and Nanking (1876). Ningpo, one of the five ports opened in 1842, was entered in 1844 by Dr. McCartee. A few months later he was joined by a large force of missionaries, among them the Rev. W. M. Lowrie, who was in 1847 killed by pirates. The first convert was baptized in 1845, and a church was organized later in the same year. The girls boarding-school dates from 1846, the industrial school for women from 1861, and the Presbyterial Academy, for the sons of native Christians, and almost wholly supported by the tuition fees and the native churches, from 1881. The boys boarding-school, or ganized early in the mission, was removed to Hangchow in 1877. The field covered by the Ningpo station, 200 miles long and from 20 to 100 miles wide, embraces a population of sev eral millions. There are several out-stations, at one of which is a self-supporting church of 111 members. Members of several churches have this year gone out at their own charges to tell the story of Christ s love to their fellow-coun trymen. The number of churches connected with the station is 10; number of day-schools, 8. The three centres of missionary effort at Shanghai are at the Missionary Press, the South Gate, and Hongkew. The first, within the city limits, in addition to the great printing-press, which lias become historic, has closely con nected with it a church, organized in 1882, and a day-school. The printing work of the mission, begun at Macao in 1844, was removed to Ning po in 1845; in 1856 the use of separate charac ters instead of cut blocks was begun, the sum of $15,000, needed to secure the manufacture of matrices for the type, being furnished by King Louis Philippe, the British Museum, and the Presbyterian Board. After this a type- foundry and electrotyping department were added, and the institution was removed to Shanghai, which possessed superior commercial advantages, in 1860. Since 1876 the press has not only paid its way, but has also brought a large surplus into the mission treasury. Eight presses are constantly running, and 75 men are employed. Much printing is done for other societies in addition to that for the mission of the Board. At the " South Gate," outside the city limits, but in the midst of a dense popula tion, uncared for by any other Society, there are boys and girls boarding-schools, a church, and a number of day schools. Hangchow has two organized churches and a boarding-school, with an industrial department for boys. The work at Soochow is largely that of city evan gelization, but five day-schools are kept up by the small missionary force, and itinerating tours are made. At Nanking educational work con tinues to be the most encouraging feature. TJie Shantung Mission comprises the stations of Tungchow (1861), Chefoo (1862), Che-nau- foo (1872), WeiHein (1882), and Chining Chow and Ichowfoo (1889). The people of Tung- chow having been found willing to listen to the truth, a station was opened there in 1861, and a native church was organized in 1862. A boys school was established in 1866. At the close of the twelfth year 31 boarders were reported, 21 of whom were professed Christians. In that year the name was changed to Tungchow High School, and it is now regularly organized as a college. Its religious tone has always been high, and nearly all the students are Christians. Mucli faithful work is carried on in the out- stations and in the neighboring villages. The boys boarding-school at Chefoo is an important agency, as are also the girls school and indus trial school for children, and numerous day- schools. Many have been received to the church who became interested in Christianity through what they heard from the children in these schools. In a theological class helpers and preachers receive instruction; and Bible- women, specially trained for their work, are constantly employed in teaching from house to house. During the past year 24 preachers and 4 Bible-women have been employed under the supervision of Dr. Corbett, their work covering a district more than 300 miles in extent. The work in Che-nan-foo has been carried on in the face of much opposition from the higher classes, which has during the past year been more than usually violent. The chapel and dispensary work have been carried on daily; the boys school has also had its usual number of scholars. Much time and labor are given to the out-sta tion, and to the establishment of village day- schools. At Wei Heiu work on the usual lines is prosecuted. The Christians here have met with much persecution, which is gradually diminishing. FRES CHURCH (NORTH), U. S. A. PRES. CHURCH (NORTH), U. S. A. Dr. Hunter s dispensary work has been en couraged by good attendance, many of the patients showing interest in religious truth. Connected with Wei Heiu are 60 out-stations, where also there is less persecution, and greater respect is skowu to foreigners than formerly. Peking Mission. The hospital at Peking and the medical training-school are doing a very important work. The women s department of the hospital is under the charge of a lady physician and trained nurse sent out this year by the Board. The lady missionaries at Peking, as at other stations, are doing much for the Chinese women, visiting from house to house, and conducting a training-school for them, which it is hoped may result in fitting many of them to be Bible-women. Two churches have been organized; the second, organized in 1888, is under the care of a native pastor, supported by the members. In addition to his support, this little handful of believers, numbering at the beginning of 1889 only 25, has contributed $100 to benevolent purposes; the greatness of their generosity can be measured only by the depths of their poverty. MISSION IN JAPAN. The Christian Church was watching with intense interest the steps by which Japan was opened to the civilized world. In 1853 Commodore Perry succeeded in opening the long sealed gates, and in 1855 the Presbyterian Board requested Dr. McCartee, one of its missionaries in China, to visit Japan to prepare the way for missions to that country. Dr. McCartee went at once to Shanghai, but was unable to obtain a passage thence in any vessel to the Japanese Islands, and returned to his work at Niugpo. After three years of waiting, favorable indications were seen, and the new mission was undertaken. Dr. James C. Hepburn and his wife, formerly missionaries in China, and Rev. J. L. Nevius and wife, of the Ningpo Mission, were appoint ed to commence the work. The latter were prevented from permanently joining the mis sion by the state of their health and the urgent call for their services in China. Dr. Hepburn and his wife arrived in Japan early in Novem ber, 1859, and settled at Kauagawa, a few miles from Yedo (now Tokyo). Here a Buddhist temple was soon obtained as a residence, the idols were removed, and the heathen temple was converted into a Christian temple and church. Public service was established in the home and mission work begun, Dr. Hepburn availing himself of his medical practice to speak to the suffering of Christ, whose gospel he was not permitted to preach. Not being allowed to engage in direct mission work, the missionaries devoted themselves, until further opportunities might arise, to dispensary work, the acquisition of the language, and the distribution of Chinese New Testaments among a small portion of the people who could read that language. On ac count of the opposition of the Japanese author ities to the residence of foreigners in Kana- gawa, Dr. Hepburn in 1862 purchased property for the mission in Yokohama, and removed thither. Soon after Rev. David Thompson joined the mission, and the study of the lan guage and the rough preliminary translation of the Scriptures was pushed forward with great energy and success, and opportunities for other work began to appear. Dr. Thompson was asked to instruct a company of young Japanese in mathematics and chemistry, and was able to connect with this instruction lessons in Chris tian doctrines and duties. These young men were soon called away to fill posts in the army, but most of them took with them copies of the Bible in English and Chinese. Though not al lowed to open public schools, they were invited to teach in the government schools, and in these and other ways laid the foundation on which they and others might afterwards build. The first edition of Dr. Hepburn s Japanese and English dictionary was published in 1867. Reinforcements joined the mission in 1868, and in 1869 the first converts were baptized. In. 1870 the translation of the four Gospels was completed. Up to January, 1872, there had been no regular stated preaching of the gospel to a native audience. At that time, when all the missionaries at Yokohama and the English- speaking residents of all denominations united in the observance of the week of prayer, some Japanese students connected with the private classes taught by the missionaries also were present. For their benefit the Scripture of the day the Book of Acts was read in course day by day was extemporaneously translated. The meetings grew in interest, and were con tinued until the end of February. After a week or two the Japanese were on their knees entreating God that he would give His Spirit to Japan as to the early church and to the people around the apostles. These prayers were char acterized by intense earnestness. Captains of men-of-war, English and American, who were present said: " The prayers of these Japanese take the heart out of us. " The missionary in charge often feared he would faint away, so in tense was the feeling. Such was the first Jap anese prayer-meeting, and soon after a church consisting of eleven members was organized by the Rev. S. R. Brown, a missionary of the Re formed Church, who had labored side by side with the Presbyterian missionaries; they now rejoiced in the fruits of their common toil, as the church increased in numbers. From this time rapid progress was made. The year (1872) was also marked by the entrance of the woman s societies into this field. For account of their work see articles on Woman s Societies. In 1874 two churches were organized in Tokyo and Yokohama, which increased in numbers and manifested a readiness to engage in every Christian work. Through their influence many other churches were formed in other cities and towns. In 1877 the "United Church of Ja pan" was formed, which has established a theological seminary in which many Japanese have been trained for the ministry, and has, through its strong missionary spirit, extended the knowledge of Christianity. In all, 61 churches (with a membership of nearly 10,000) have been organized, of which 22 are entirely self-supporting. The total number of pupils in the schools is 2,260. MISSION IN KOREA (see also article on Ko rea). This mission was established in 1884 at Seoul, the capital. The work has prospered from the first; the church already has a mem bership of over seventy. Eight young men are under theological instruction; four native help ers are employed at out-stations, and four na tive teachers are under the direction of the mission, which has now a force of 4 ordained missionaries (three of them married), and 1 un married lady missionary teacher. The boys boarding-school has an attendance of 36. Steps PRES. CHURCH (NORTH), U. S. A. 254 PRES. CHURCH (SOUTH), U. S. A. have been taken toward opening a now station at Fusan. Misions to tin- Chinese and Japanese in the United States are carried on in ban Fran- eisco (1852). Oakland (1877), and Los Angele>, California; in Portland. Oregon; and New York City. Work for the Chinese is also car ried on by volunteer workers in nearly all the principal cities of the Atlantic coast. The Board has for many years extended some aid to the Protestant churches of the Presbyterian faith and order iu Continental Europe, and within the past year action has been taken to render this aid more systematic and efficient. Presbyterian Clmreli in the United Slate* (South), Foreign Mission Committee. Headquarters, Nashville, Ten nessee, U. S. A. The history of the missionary work of the Presbyterian Church of the southern portion of the United States runs parallel with that of the northern portion up to the year 1861. At that time, in consequence of the civil war, the Synods of the Southern States united in the formation of a separate body, known as the General Assembly of the " Presb} terian Church iu the Confederate States of America," which title, subsequent to the war, was changed to the "Presbyterian Church in the United States." Immediately on the organization of the Southern Assembly, at Augusta, Ga., in De cember, 1861, a committee was chosen to con duct the work of foreign missions, with the Itev. J. Leightou Wilson, D.D , as Secretary, and the Rev. Jas. Wood row, D.D., Treasurer. Dr. Wilson had labored nearly twenty years as a missionary in Africa, but for some time pre vious to the outbreak of the war had been con nected with the Foreign Mission Office of the Presbyterian Church in New York. Dr. Wood- row was a Professor in the theological semi nary at Columbia, South Carolina. The Com mittee was located at Columbia, with the Rev. Jas. II. Thornwell, D.D., as Chairman. Among other distinguished members of that committee were the Rev. Geo. Howe, D.D., and the Rev. Jno. B. Adger, D.D., also Pro fessors, as was Dr. Thornwell, in the theologi cal seminary. The first efforts of the com mittee were directed to the Choctaws, the Chickasaws, and other tribes of the Indian Ter ritory. During the continuance of the war more than a dozen faithful laborers were sus tained in this field ; the more prominent of these being the well-known missionaries Drs. Kingsbury and Byington. A number of Pres byterian missionaries, natives of the Southern States, were laboring in foreign lands, and invi tations were extended to these, who had origi nally been sent out by the Presbyterian Board in New York, to become the representatives of the Southern Church in their respective fields. Some of these laboied in Africa, others in China, Japan, and Siam. As the outcome of these negotiations, the Rev. Elias B. Inslee of Hangehow, China, entered into a correspond ence with the committee, which resulted in the establishment of its first mission in foreign lands. This, however, was not until the clo>e of the war. Mr. Inslee, who was a member of the Synod of Mississippi, returned to the United States in 1866, was formally appointed, and sailed for his field in China in June, 1867. In August of the same year the committee ap pointed Miss Christine Ron/one, a missionary under its care, to Italy, of which country she was a native. She labored first in the city of Naples, but subsequently removed to Milan, where she has ever since conducted a very in teresting work. At the meet ing of the General Assembly that year the committee was directed to publish a monthly maga/ine in the interest of the work. The lirst number of this period ical, "The Missionary," was is-ued from Co lumbia, South Carolina, in January, 1868. In the summer of that year the Rev. G. Nash Morton was sent to Brazil with a view to the establishment of a mission ; and in September the Rev. Messrs. M. H. Houston, J. L. Stuart, and Benjamin Helm joined the mission iu China. Missions were established in Mexico and Greece in 1874, in Japan in 1875, and in the Congo Free State in 1890. In 1889 the Indian Mission was transferred to the Home Mission Committee. The total number of missionaries now (1891) under the care of the committee is 82 ; the number of stations established, 18 ; out-stations, 98 ; the number of communicants, 2,072 ; pupils in day-schools, 845 ; Sabbath- schools, 1,207 : number of native ministers, 19 ; contributions from the native churches, $4,317. The contributions of the home churches in the support of this work have steadily increased from $15,000 in 1862, to $107,000 in 1890. Administration. The office of the Executive Committee was first established in Columbia, S. C., in 1862. In 1875 it was removed to Baltimore, Md., for increased commercial and financial facilities. In 1889 it was removed to its present location, Nashville, Tenn. The first Secretary was the Rev. J. Leighton Wilson, D.D., who remained iu office until his death, in July, 1886. In 1872 the Rev. Richard Mcll- waine, D.D., became co-ordinate Secretary, and also succeeded Professor Woodrow as treasurer, the latter having held that office from the es tablishment of the Committee in 1862. In 1882 Dr. Wilson became sole Secretary, and Dr. Mc- Ilwaine (who became President of llampden Sidney College at that time), was succeeded as treasurer by Mr. L. C. Inglis. In 1884 the Rev. M. H. Houston, I) D., who had for many years been connected with the China Mission, was elected Assistant Secretary. He became full Secretary in 1887, after the death of Dr. Wilson. In 1888 the Rev. D. C. Rankin was elected as Assistant Secretary, to which office that of the retiring Treasurer, Mr. Inglis, was added on the removal of the office to Nashville in 1889. Missionary Societies. Children s Missionary Societies were first suggested by the Assembly in 1873. Contributions from missionary socie ties were first reported iu 1874, the sum at that time being $2,100. In the annual report of the committee for that year these missionary soci eties were specially referred to, and again in 1875, at which time 5S societies were mentioned as in existence, contributing that year, $4,500. In 1890 there were -140 Ladies Missiona -y S.-<-i- eties, 18(1 Children s Missionary Societies, and 15 Men s Societies, making 635 missionary societies in all. The total contributions from these soci eties in 1889 amounted to $27,855. There are also four Presbyterial Unions, including, for more effective work, all the Ladies Missionary Societies in a given Presbytery. These Unions PRES. CHURCH (SOUTH), U S. A. 255 PRES. CHURCH (SOUTH), U. S. A. exist in the Presbyteries of East Hanover, Wil mington, Lafayette, and West Lexington. Missions. INDIAN MISSION. (See article Indians, American.) CHINA MISSION. This mission, as has al ready been stated, was organized in 1867. It includes 4 stations in the cities of Hangchow, Soochow, Chiukiaug, and Tsiug-Kiang-pu, and 7 out-stations. Hangchow. The work at Hangchow, con ducted by 10 foreign workers, assisted by na tive helpers, includes preaching and teaching in the city and in the three out-stations, with much itinerant work among neighboring vil lages and in the country districts. An impor tant feature of the Haugchow work from its in ception, more than twenty years ago, has been the excellent school for girls, which now has about 50 boarding pupils. Recently great in- terest has been awakened in the Limvu district, some thirty miles northwest of Haugchow; and in many other portions of this field there are tokens of rich harvest in store for the laborer. Medical work is a very valuable aid here, as everywhere in China. The church in the Mis sion Compound has a membership of 60, and there are nearly one hundred members in the out-stations. Soochow. At this station, opened in 1872, there are 7 foreign missionaries. An important adjunct of the work here has been The Wom an s Home," under the care of Miss A. C. Safford, who died in August last. Regular preaching services are held in the street chapels of the city, and much itinerant work is done along the Grand Canal and in neighboring villages. The missionaries at Soochow have also done valuable work at Wuseih, a city thirty miles north of Hangchow, on the Canal. In Soochow Miss Safford hatl done a valuable work as an. author and a translator of books into Chinese. Her death was a heavy loss to the mission. There are 3 day-schools attended by 60 pupils. The church is yet small, numbering only 6 communicants. Chiukiaug. This city is a treaty port on the river Yaugtsz, where it is crossed by the Grand Canal, about one hundred miles north of Soo chow. The fruits here are yet small, this sta tion having only been opened in 1883, but much evangelistic work has been done iu the street chapels, among the boatmen who frequent this large commercial city; and in the towns and villages that line the Grand Canal. Tsiug-kiang-pu. This station was opened in 1887, and its tield extends through the northern part of the province of Kiangsu and into the southern portion of Shantung. It includes the district formerly occupied by the English Bap tists. As a result of their seed-sowing, many inquirers and native Christians are found throughout this section by the missionaries. At Tsing-kiang-pu resides the only medical mission ary of the Southern Committee, Dr. Edgar Woods. His services have been invaluable in the work of the mission. ITALIAN MISSION. This mission is prosecuted through the boarding and day school con ducted by Miss Christine Ronzone, and assisted by Madame Rivoir. Miss Ronzone began her work in the city of Naples in 1867. In 1809 her school was transferred to Brodighiera, near Genoa, and in 1871 to Milan, where it has re mained to the present time. All the pupils iu the school, a number of whom are Roman Catholics, study the Bible and attend the Sab bath-school of the Waldensian church. This modest mission has done an excellent work, the fruits of which are found in many portions of Southern Italy and Switzerland. BRAZIL MISSIONS. On account of the great distances in Brazil, the work of the Southern Presbyterian Church is conducted there through three distinct missions, viz., those of Southern, Northern, and Interior Brazil. Southern Brazil Mission. One station, Cam pinas, with 12 flourishing out-stations. Cam pinas is a city of 25,000 inhabitants, and the mission was opened here iu 1869. From the first an important feature of the Campinas work has beeu the luteruatioual College, which now has an attendance of about 140 pupils, many of them boarding pupils. Besides the Campinas church, there are organized churches at Juudiahy, Ita- tiba, Brangauca, and other places. This is a fine and encouraging field, and the work makes steady progress. The condition of the churches is good, and the members generally live iu a manner that would make them examples to many professing Christians at home. From this important station as a centre the gospel has been preached and the Scriptures put in circu lation over a large extent of country. Members of the mission have assumed the task of putting into circulation, either by translation or original composition, at least one book or treatise annu ally for the support and defence of the gospel in South America. The mission publishes "Pul- pito Evaugelico," a monthly magaziue, which is doing great good. Recently a uew priuting- press has been given to the misssiou for this work. Northern Brazil Mission. This mission in cludes three separate stations: Pernambuco, Ceara, and Maranhao. Pernambuco. This station was opened in 1873, and now has a church with 60 members and 35 baptized children. An important part of the work of Dr. Smith, one of the missionaries at this station, has been the training of native min isters, a number of whom are now laboring most acceptably in the out-stations of this mission. Not only in Pernambuco, which is a city of 140,000 inhabitants, but iu many of the sur rounding towns, such as Goyanna, Parahyba, and Pao de Assucar, the work is full of encour agement. In these smaller towns there are more than 100 communicants who lead exemplary Christian lives. They also contribute liberally of their substance for the support of the gospel. Ceara. This station was opened in 1882. Ceara, which is the capital of the state of Ceara, has a population of 40,000 inhabitants. A church building has been commenced in the city, where the membership is about 50, with some 40 baptized children. There are also four other preaching places in this field, at one of which (Mossoro) there are 23 communicants. At this station there are six foreign missiona ries, two of whom (ladies) have recently opened a day-school with encouraging prospects. Maranhao. This station was opened in 1885, and has proved to be oue of the most inviting in Brazil. There are four foreign missionaries and a good church-building in the city of Mar anhao, and a membership of about 40. Dr. Butler, in addition to his evangelistic labors, has enhanced his usefulness by his medical skill. An interesting work has been done in Alcantara, a town on the opposite side of the PRES. CHURCH (SOUTH), U. S. A. 256 PRES. CHURCH (SOUTH), U. S. A. bay from Miiriinliao. Good use has been made of (lie press, and articles published \\eekly in the principal papers of Maranhao have added materially to the usefulness of the missionary. Interior Brazil, Mixftion. This mission was opened in 1887, its only station being the town of Bagagem. in the State of Minas-Geraes. This place is :!t>0 miles north of Campinas. From it as a centre the missionaries have made repeated and extended tours, especially up the San Fran cisco River and into the State of Goyaz. In these journeys thousands of miles have been travelled. The missionaries have preached in towns and communities never before visited by a missionary, and large numbers of copies of the Scriptures have been circulated. Everywhere the missionaries have been received most cor dially by the people. Their preaching has been largely attended, and many have united with the Protestant church during these evangelistic tours. In no part of Brazil is the field so white to the harvest. One of the most interesting features in the work of interior Brazil has been the publication of " O Evangelisto," a semi monthly paper edited by the Rev. Jno. Boyle. On these uplands of interior Brazil an old French atheist had owned and published a little paper called " The Echo of the Backwoods," in the prosecution of which work he had trained as his printers two orphan boys. In the course of time Mr. Boyle purchased the old editor s press, and with the aid of the two youthful printers sent forth the first numbers of " O Evan gelisto." The paper at once met with such a cordial reception, that from time to time it was enlarged. It now has an extensive circulation in several of the states, and is doing great good. The Executive Committee of Foreign Missions has recently made an appropriation for the pur chase of a new press for Mr. Boyle, and will hereafter make annual appropriations for its running expenses. The Synod of Brazil. The progress of Protes tant missions in Brazil had been so encouraging, that in 1889 the Synod of Brazil was organized, composed of the four Presbyteries of Rio, Sao Paulo, Campinas and Western Miuas, and Per- nambuco. This Synod has no ecclesiastical connection outside of Brazil, and includes the churches of both the Northern and Southern Presbyterian missions. In connection with work in South America, it should be mentioned that in 1869 the Southern church established a mission in the United States of Colombia, with stations at Baranquilla and Socorro. The missionaries at these stations were the Rev. H. B. Pratt and wife, the Rev. J. G. Hall and wife, and Mr. A. H. Irwin. This mission was discontinued in 1878, and Mr. and Mrs. Hall were transferred to the Mexico Mis sion. MEXICO MISSION. This mission was under taken in 1874, and has proved one of the most Erosperous and interesting under the care of the outhern church. This work is carried on in the States of Nuevo Leon and Tamaulipas, with Brownsville, Matamoras ,and Linares as 1 lases for evangelistic work. There are now 7 organized churches in this field, which have been consti tuted a Presbytery, bearing the name of Ta maulipas. The work in Brownsville and Mata moras has been both educational and evangelis tic. In both places there are good schools under the care of lady missionaries. All the churches throughout the Presbytery are now supplied by competent native pastors. The foreign mission aries have chiefly the general direction of the work. This involves extended tours among the ranches throughout the Sierra Mad re Moun tains. The opening of new railroads in these slates has added to the eu.com aging features of this work. One of these roads, branching off from the Mexican Xational at Monterey, runs in t lie direction of Tampico, passing through the towns of Monlemorelos, Linares, and Victoria, in all of which towns there are growing churches. The work at Linares lias been espe cially full of encouragement and promise. The native ministry of this mission forms a fine body of faithful men, full of promise for the church in this portion of Mexico. The work has not been prosecuted without its difficulties, and at times the missionaries and their assistants, as well as the church-members, have suffered per secution. CUBA MISSION. In response to an earnest appeal from Protestant Christians in Havana, the Executive Committee sent Mr. Graybill of the Mexico Mission to Cuba in the summer of 1890. This visit resulted in the organization of two Presbyterian churches, one in Havana and one in Santa Clara, a town in the interior of the island. Mr. Graybill also licensed and ordained to the work of the gospel ministry Sr. Earisto Collazo of Havana. So full of encouragement is this work, that again in the early part of the present year (1891) the committee sent Mr. Hall to visit these young churches. The result of this visit is not yet known. GREEK MISSION. The headquarters of this mission, which was begun in 1874, are at Sa- lonica in Macedonia. The annual report for 1890 says: " The work among the Greeks, which had languished for forty years, began about ten years ago to show some symptoms of life, and within the last five years has advanced more than in forty-five years before. It now shows steady pro gress: some in Greece, more in Macedonia, more still on the western coast of Asia Minor, and a great deal on the Black Sea. The evidences of this change in the hopefulness of the Greek work are varied. Although so few in numbers and although so recently organized, the Greeks al ready lead all other natives in the matters of self-support and self-government. The special circumstances which are most encouraging to the thoughtful observer are such as the follow ing: The general reading of the New Testa ment in the schools and the churches, as well as among the people generally; the increase in the number and quantity of preachers in the old church, as well as the growing dissatisfaction with the services and practices of the ignorant priest; a disposition to recognize evangelicals as not only not traitors, but as patriotic Greeks; the almost hearty welcome given by leaders of influence to missionaries, where a few years ago they were bitterly opposed. There is now an opportunity in Macedonia and Epirus and Asia Minor such as never existed there before. The work there can only be done by Americans, who are not mixed up with politics abroad or embarrassed by state establishments at home. The republican principles of our church are peculiarly acceptable to the infant liberties of Europe. In 1885, when the work in the Greek field was redistributed, there were two church- members in Salonica; in 18S7 a church was or ganized with 10 members. There are now more than 25 regular members, besides 10 who com- PRES. CHURCH (SOUTH), U. S. A. 257 PRES. CHURCH (SOUTH), U. S. A. mune with us regularly. There are a Bible depot and 3 colporteurs who help disseminate the truth. We are urged to opeu schools, aud have no difficulty in obtaining houses, which was once almost impossible. Mr. Sampson is a member of the Literary Club, composed en tirely of Greeks, in this city (Salonica), and Mrs. Sampson of the Ladies Society for the Poor, both by election. Monthly meetings of Christian workers, organized in 1889, have suc ceeded admirably, and done more than any thing else to awaken and sustain an interest in the work generally. The members of the church all attend prayer-meeting regularly, and take active part in praying and speaking. They all contribute with commendable liber ality to the church, and all have family worship. They have taken upon themselves the whole responsibility of the Sabbath-school, leaving the evangelist free for other work in the city and out of it." JAPAN MISSION. Stations, Kochi, Nagoya, Tokushima, Okazaki. This mission was estab lished near the end of the year 1885, by Messrs. Grinnan and McAlpiue. The Presbyterian mis sions of Europe and America act jointly in a council known as " The Council of United Mis sions." By the advice of this council the new missionaries settled at Kochi, an important city on the island of Shikoku. Kochi. This city is in the province of Tosa, one of the leading provinces of the empire, and the one which through her liberty-loving citi zens has played an important part in the marvel lous changes that have taken place in Japan in the last twenty years. Leading statesmen, such as Count Itagaki, warmly welcomed the new missionaries and patronized their schools. With such auspicious surroundings this mission (named the "McPheeters Mission" in memory of the Rev. Dr. S. B. McPheeters) was opened, and its success has surpassed even the most san guine hopes of its friends. In January, 1886, active work was begun in Kochi, where a small body of native Christians already existed. In one year this band was more than doubled, and the membership of this vigorous young church has now grown to about 600. The congrega tion has built, without foreign aid. a commodi ous house of worship, capable of seating 700 persons, and supports its own native pastor. From Kochi as a centre the missionaries visit some twenty places in the surrounding country, where they preach the gospel to large and at tentive audiences. In most of these out-stations there is now preaching once a month. When there is no evangelist present, the Christians father for Bible-study on the Sabbath. At usaki, the second city of the province, and at Aki, on the road from Kochi to Tokushima, the work is specially encouraging, and strong churches are being gathered. Nagoya. This is a large city of 250,000 in habitants. It is situated on the Bay of Owari, on the southeastern coast of the island of Nippon. This important field having been transferred to the Presbyterians by the Reformed(Dutch)Board in the autumn of 1887, Mr. McAlpine at once be gan work there. The plain of Nagoya teems with a vast population, and is studded with numerous villages and towns yet unreachcd by Christian influences. The stringency maintained by Jap anese officials in reference to passports has pre vented the missionaries from laboring in this extensive field as effectively as they could wish . Nevertheless, at Midzuno, seven miles from Nagoya, a church with 50 members was or ganized in October, 1889. In the city of Na goya itself the obstacles to progress have been many, since this city is a great Buddhist strong hold. Nevertheless, after three years of faith ful and patient seed-sowing, the missionaries are beginning to reap the harvest. Here also, as in most other Japanese missions, successful school work is done by members of the mis sion. Tokushima. This city of 60,000 inhabitants is the largest and most important on the island of Shikoku. The gospel had never been preached to these thousands prior to the estab lishment of this station by Messrs. Brown and Cumming in 1889. A church has been organ ized with encouraging prospects. (See Toku shima.) Okazaki. In the beginning of 1890 Mr. Ful ton of the Nagoya station opened a new sta tion at Okazaki, a city of 25,000 inhabitants, situated in the great plain of Nagoya, and some 30 miles distant from that city. He re ports the work here as full of promise. AFKICA MISSION. For many years the Southern Presbyterian Church had cherished a desire to plant a mission in Africa. During the latter part of his life, the Rev. Dr. J. Leighton Wilson, the father of the mission work of his church, and who had himself labored nearly twenty years in Africa, earnestly laid this matter before the General Assembly; but various obsta cles prevented the accomplishment of his heart s desire until he had passed to his rest. In the mind of the Southern Church there was an abiding conviction that because of the large Negro population within her own bounds she was specially called of Providence to undertake this work. Accordingly, at the meeting of the General Assembly in 1889, the Executive Com mittee of Foreign Missions was directed to take steps looking to the opening of the long-con templated mission in the "Dark Continent." Early in 1890 the Rev. Samuel N. Lapsley (white), of the Synod of Alabama, and the Rev. W. H. Sheppard (colored), of Atlanta, Ga., were commissioned and sent forthwith instruc tions to found a new mission in the Congo Free State. The appointment of Mr. Sheppard (who has already proved to be a most valuable worker) was of special interest, since he was the first fruits of a long-cherished desire on the part of many in the Southern Church to see some of this race bearing the gospel to the land of their forefathers. He was also the first- fruits, in this direction, of the Theological Seminary in Tuscaloosa, Alabama, which had been established some years before by the South- thern Presbyterian Church exclusively for the purpose of training a colored ministry. Pro ceeding first to England, and then to Brussels in Belgium, they received every encouragement and assistance in preparation for their work. King Leopold himself granted Mr. Lapsley a personal interview, in which he expressed the deepest interest in his mission. They have gone as pioneers, with instructions that their station be sufficiently separated from other missions to give it the character of a thoroughly independ ent work. They were instructed to seek a lo cality as healthy as possible, on some high lands removed from the coast, and yet not too distant from the bases of supplies. The lives of these young missionaries have been gra- PRES. CHURCH (SOUTH), U. S. A. 258 PRIMITIVE METH. MISS. SOC. ciously preserved thus far, and they have done a successful work in prospecting oil the Upper Congo and its large tributary, the Kassai. At last accounts they had not yet found a suitable location for their mission. They have been most kindly received by the English and Amer ican mi>sioiKirics already laboring on the Congo. The Executive Committee contem plates sending a considerable reinforcement to this mission during the year 1891. Presidency (in British India), one of the chief administrative divisions of British India, of which there are three: Bengal, Bombay, and Madras. In the two latter the government is conducted by a governor, appointed by the crown, who is assisted by an executive council in matters of administration, and by a legisla tive council in making laws and regulations. The local government, thus constituted, is under the general supervision of the governor-general and viceroy of India. The Bengal presidency, much the largest of the three, has no governor and executive council, but is subdivided into several provinces, each with a lieutenant- governor or chief commissioner at its head, who is appointed, not by the crown, but by the governor-general of India. See under the titles Bengal Presidency, Bombay Presidency, and Madras Presidency. Pretoria, a town in Central Transvaal, South Africa, northwest of Wakkerstroom. Mission station of the Berlin Evangelical Mis sionary Society (1866); 1 missionary, 11 native helpers, 3 out-stations, 665 church-members. S. P. G., 1 missionary. Wesleyan Methodist Missionary Society; 4 missionaries, 2 native helpers, 3 chapels (1 English), 120 native church- members, 3 schools, 97 scholars. Primitive Methodist Missionary Society. Headquarters, Primitive Method ist Book Room, Button Street, Commercial Road, George s-in-the-East, London. The Primitive Methodists are a body which arose in England in 1810. Finding themselves gaining strength, they organized in 1843-44 a foreign missionary society, adopting Canada, New Zealand, and Australia as their fields of labor. Since that time they have strengthened their mission in New Zealand and Australia, and their work has met with success; but some years after it was started they transferred their Canadian stations to the Methodist Church of the Dominion, which has since carried on the work. These home and colonial missions were the only ones carried on by this Society \uitil 1869. In that year a vessel named the "El- giva," trading between Liverpool and the west coast of Africa, touched at Fernando Po, a Spanish colony in the Gulf of Guinea. The captain and carpenter of this ship were good men, members of the Primitive Methodist Church of Liverpool, and during their short stay at the island, Mr. Hands, the carpenter, called together as many people as he could, and held a prayer-meeting with them. He found a few con verts who had joined the English Baptist Church, before the Spanish authorities had expelled Mr. Saker, the missionary, from the island, and these people welcomed Mr. Hands most eagerly, and begged him to stay and teach them, since a change in the Spanish law now made this pos sible. He could not do this, of course, but promised to try and send them a missionary when he should have returned home. Upon his having submitted the appeal of these people to the Missionary ( . ommittee of the Primitive .Methodist Connexion, that body, after careful con.-ideration. granted the request, and in 1870 sent two missionaries, Revs. R W. Burnett and 11. Roe, with their wives, to open a station at Santa Isabel, the chief town cf the island. They met with a hearty welcome, and at once began work. In 1871 Rev. D. T. Maylott joined them, and an attempt was made to open u new station along the west coast. The plan met with some dilliculties, but in 1873 George s (or San Carlos) Bay was occupied. Associated with Mr. Maylott in this mission was the Rev. W. N. Barleycorn, one of the first converts of Santa Isabel, and his work among the Bubis was very successful, the first convert of the west mission being baptized in 1874. The work at Santa Isabel had grown so much that several new missionaries had been sent out and a station had been opened at Banni on the northeast coast of that island, and thither in 1884 Mr. Barleycorn was removed, and remained for a short time; but difficulties with the Spanish authorities made his return to George s Bay necessary. No new stations have recently been occupied, but a steam-launch has been started, which runs between Fernando Po and the mainland, and along the coast of the island, touching at various points, and carrying, be sides the passengers, all the mail and freight of the mission and of the government officials. At present there are in the mission 3 foreign mis sionaries, 1 native missionary, 3 other helpers, 3 chapels, 120 communicants, 3 schools, 13 teachers, 138 scholars. These missions have been steadily growing, although the hostility of the Roman Catholic priests and trouble with the civil authorities have often caused serious annoyance. But of late a better understanding with Spain has been established, and arrange ments for increased educational advantages have been made, and the work bids fair to in crease both in extent and usefulness. SOUTH AFRICA. In 1869 an appeal for help came to the Missionary Committee from Ali- wal, North, a town and district in Cape Colony, bordering on the Orange Free State. The com mittee decided to send a missionary to that lo cality, and in 1870 Rev H. Buckenham sailed for Port Elizabeth, Cape Colony, and travelled over land to Aliwal. Here he settled, at first conduct ing his services in a Dutch church which had been placed at his disposal; but in 1^71 he opened a Sunday-school in a room fitted up for that purpose, and later commenced first an evening and then a day school for native pupils. Be fore long a church and parsonage were built, and Mr. Buckenham remained until 1875. when the Rev. John Smith succeeded him. In 1883 Rev. John Watson was sent out, but both he and Mr. Smith returned to England, and the present missionary, Rev. G. E. Butts, took charge of the work at Aliwal and its branch station, Jamestown. A native pastor, the Rev. John Msikinya, a graduate of the Lovedale In stitution (see Lovedale), is associated with the missionary in the work at Aliwal, and his labors are proving most successful. A new training- school for native youths has been opened, which it is the purpose of the mission to make, as far as possible, self-sustaining. Zambezi Mission It had long been a wish of the Missionary Committee to send a mission- PRIMITIVE METH. MISS. SOC. 259 PROT. EPIS. CHURCH, U. 8. A. ary party to the Upper Zambesi, but owing to the expense of pioneer work iu such a difficult region, they had not been able to collect funds sufficient for the purpose. In April, 1889, however, the Rev. H. Buck- euhain (formerly missionary at Alivval, North) and Mrs. Buckeuham, with Rev. A. Baldwin and Mr. J. Ward, sailed for Africa, and a few mouths later had gone from Cape Town to Aliwal, where they at once began to make preparations for their journey to their new field. Probably several of the native preachers at Aliwal will accompany them, and before the close of 1890 a new mission of the connex ion will be begun at some station on the Zam bezi. Priiicestowil, a town of South Central Trinidad, almost due east of San Fernando, and southeast of Concord. Mission station of the Presbyterian Church in Canada; 2 missiona ries, 1 female missionary, 63 communicants, 138 school-children. Probboliiigo, a town in Central Java, southeast of Cheribon and southwest of Sam- arang. Mission station of the Christian Re formed Missionary Society (of Holland), 1867; 690 church-members. Pronie, a city iu the district of Pegu, Burma, India, on the Irrawaddy, 166 miles north-northwest of Rangoon. Climate temper ate, healthy. Population, 28,000 Buddhists. Language, Burmese. Mission station of the American Baptist Missionary Union (1854); 1 missionary and wife, 1 other lady, 16 native helpers, 6 out-stations, 4 churches, 243 church- members, 3 schools, 300 scholars. Protestant Episcopal Church in the United States, Domestic and Foreign Missionary Society. Head quarters, 21-26 Bible House, New York City. The American Protestant Episcopal Church is indebted for its existence, under God, to the Church of England. Being a mission itself, generations passed before it felt strong enough to found missions on a large scale either within or without its own borders; its advancement being hindered by the expense and trouble of sending men to England to be ordained, and the prejudices following the Revolutionary war. However, iu the beginning of this century interest in missionary work became manifest in the American Church, one of the prime movers in the cause being Bishop Griswold, who iu correspondence with the Secretary of the Church Missionary Society suggested that an American clergyman be sent out by that Society into the foreign field. The English So ciety, however (1817), urged the formation of an American Board, and offered pecuniary aid. This ,-ulvice was acted upon, and the Domestic and Foreign Missionary Society was instituted in 1820, the Rev. J. R. Andros being the first of the American clergy to offer himself for the foreign field. Although organized in 1820 as a Society it was not until 1835 that it assumed its present character, and became but another name for the Church herself. Previous to that time the administration of the Society s work had been committed to a Board of Directors, who through its Executive Committee had made several attempts to found missions in heathen lands, but had only succeeded so far as to appoint a lay teacher in Africa and two clergymen to China. They had, however, scut two clergymen to Greece in 1830, to labor among the nominal Christians in that country. In 1835 a change was made in the organization of the Society, which provided that the Society should be con sidered as " comprehending all persons who are members of this church." This action placing general mission work immediately under the direction of the church, was hailed with enthu siasm, the newly awakened interest being par ticularly manifested in the marked increase in the contributions. Such were the beginnings of the Foreign Missions of the Protestant Episcopal Church of America. The first missionaries of the church were the Rev. J. J. Robertson and the Rev. J. H. Hill, and their wives, who were sent to Greece in 1830; but upon the reorganization of the Society in 1835 the work immediately began to assume greater proportions, and now is carried on in five foreign lauds, where the work increases yearly in magnitude and importance, while the home interest is continually mani fested in the generous contributions and gen eral missionary enthusiasm. Constitution and Organization. The Board of Missions, which meets triennially, consists of all the bishops, and the members for the time being of the House of Deputies to the General Convention, the delegates from the Missionary jurisdictions, the Board of Mana- fers, and the Treasurers of the Domestic and oreigu Committees. The bishops and the treasurers are members of the Board of Mana gers by virtue of their respective offices. There are,besides,tifteen clergymen and fifteen laymen elected by the Board of Missions. Of these, seven clergymen and eight laymen serve as the Committee for Foreign Missions. Development of Foreign Work. The first field chosen by the Society immedi ately on its organization was Africa, the field being one of great promise, and opportunities being offered for labor, due to the efforts of the American Colonization Society. The first mis sionary was appointed in 1822, but did not go; a second, appointed in 1828, died after his pas sage was en gaged; and it was not until 1830 that work was actually begun there, in Monrovia, where the American Colonization Society had founded a colony of free colored people. In 1830 Greece was chosen as a field for the work of the Society, since it was a nominally Christian country, but one where general Chris tian intelligence and education were sorely needed. Athens was decided upon as the most favorable point for location, for by its central position in regard to the whole Greek popula tion, its facilities for communication with them, and its healthy climate, it promised to be an eligible missionary station. The cause of missions in China, which under the guidance of the Church has assumed such important proportions, was indebted for its initial impulse to the devoted zeal of the Rev. Augustus Foster Lyde, who, though prevented by his early death from carrying into effect the one great longing of his life, to bear the gospel to the Chinese, inspired others with the enthu siasm which gave rise to the Chinese mission. In 1834 the Society voted to make China a field for missionary labor, and iu 1835 Rev. F. R. Hanson and the Rev. H. R. Lockwood were accepted as laborers for that field. PROT. EPIS. CHURCH, U. S. 260 PROT. EPIS. CHURCH, U. S. The expedition of Commodore Perry in 1852, followed by the treaty between theUnited States and Japan in 1854, and the opening of the ports of Hakodati and Simoda, opened Japan to the introduction of Christianity Through the firm ness of the United States consul-general, Town- send Harris, permission to teach Christian doctrine and hold Christian service was se cured, and iu 1858 the first Christian worship in Japan for nearly two and a half centuries was held at Consul Harris s house. In 1859 Rev. Messrs. C. M. Williams and J. Liggius, the first Protestant missionaries to Japan, were sent there by the Society of the Protestant Epis copal Church of America. The work in Haiti was due to the interest and labor of the Right Rev. James Theo. Holly, a bishop of the church, of African descent. While in deacon s orders he obtained permis sion of the Foreign Committee to examine the field in Haiti, and having been ordained a priest, in 1861 sailed with a missionary colony for Port-au-Prince. In 1865 the mission was trans ferred to the Society of the Protestant Episco pal Church, and became one of their fields of active labor. CHINA. The China Mission dates from the lauding at Canton of the Rev. Messrs. Hanson and Lockwood in 1835. They proceeded, how ever, to Java, to labor there, at Batavia, among the Chinese. The third missionary, the Rev. W. J. Booue, M.D. , reached Batavia in 1837. In February, 1840, he really began work on Chinese soil, by the opening of a station at Amoy. Four years later he was consecrated as the first bishop of the Anglican communion in China. In 1845 the mission moved from Amoy to Shanghai, and in 1846 Mr. Kong Chai Wong, afterward a clergyman, was baptized, the first convert, on Easter Day. Since his baptism the work has spread marvellously, gradually gain ing ground along the coast and in the interior. In 1860 the plan of opening the work in the interior was carried into effect, and two mis sionaries and their wives, after some difficulty, succeeded in fairly establishing a station at Chefoo. In 1868 another station was opened iu Wuchang, capital of the province of Hupeh, in the very heart of the empire, from which point a population of 1,200,000 could be reached. The work now carried on in thirty -one stations is educational, evangelistic, and medical, and is scattered over the northern and central part of the vast empire. JAPAN. This mission was established in 1859 by the Rev. Messrs. C. M. Williams and J. Lig- gins, who were the first Protestant missionaries to settle in the empire. The first baptism was reported in 1866. The work for the first fifteen years of the mission was little more than learn ing the language, so great was the opposition experienced from the government and the bit ter feeling on the part of the people. But in 1872 occurred the removal of the edicts against the Christians, and the release from imprison ment and the return from banishment of thou sands of native Christians; and from this time the work has been carried on without danger or interruption. Until 1874 the Japan Mission was under the jurisdiction of the Bishop of China, but in that year, owing to the increased extent of both fields, it was decided to separate them into two dioceses. Rev. C. M. Williams, then Bishop of China, was appointed Bishop of Ja pan, and a new bishop set over China. The work is carried on in Tokyo and Osaka, and the towns in the vicinity of each. Japan is a promising field, and there is great need of workers, the principal dilh culty the mission has had to contend with being the lack of a suffi cient staff of capable missionaries. HAITL The Board s connection with Haiti dates from 1865, when the financial responsi bility for the work at Port-au-Prince, carried on by Rev. J. Theodore Holly, was transferred by the American Church Missionary Society. It was conducted from that time until 1874 as a mission, when the church in Haiti was recog nized under certain conditions by the General Convention, and Dr. Holly consecrated as its first bishop. The work has been constantly hindered by fire, war, pestilence, and famine; yet, considering the very limited resources at any time at the command of the bishop, the work has been exceedingly successful. By ac tion of the House of Bishops taken in 1883, the church in Haiti was reorganized as an inde pendent church, but nevertheless regular assist ance is given by the Society to it as a church in communion with the Protestant Episcopal Church. AFRICA. The mission work of this church in Africa is confined to the Republic of Liberia. Mr. and Mrs. J. M. Thompson (colored), resid ing at Monrovia, were the first persons em ployed by the Society. They were appointed as missionary teachers in 1835, and in 1836 Rev. Thomas S. Savage, M.D., the first for eign missionary, landed at Cape Palmas. Dur ing the early years of the mission frequent dif ficulties occurred between the colonists and the native "bushmen," and the missionaries and mission property were often in danger. In 1843 troubles arose which compelled the mis sionaries at Cape Palmas to abandon the town and take refuge on a U. S. ship, and the school at Cavalla, an out-station, had to be closed. The next year found the work going on quietly, but in 1845 the disturbances again threatened the mission; still in spite of the political troubles there were substantial proofs of the progress of the mission. In 1849 the corner stone w r as laid of the first Episcopal church edifice of Liberia, and in 1850 Rev. John Payne was appointed Missionary Bishop of Cape Pal mas and the parts adjacent. The work gradu ally extended its borders from this time, with the exception of the years of financial trouble at home during the civil war, when, owing to the reduced support, the mission was obliged to discontinue work at some of the stations and curtail it at others. The principal native tribes with whom the missionaries come iu contact are the Grebos iu the northern, the Bassas in the central, and the Veys in the southern sec tion of the country. The work is now carried on in Cape Mount, Monrovia, St. Paul s River, Bassa, Sinoe, Cape Palmas, and Cavalla. GREECE. The work iu Greece was begun at Athens in 1830 by the Rev. J. J. Robertson and the Rev. J. IL Hill and their wives. The principle on which the mission was established was that of not attempting to make proselytes, or to withdraw the people from their own church, but simply to spread scriptural truth among them in the expectation that this would lead eventually to the reformation of the church by the Greeks themselves. The work was begun by establishing schools, and a print ing-press set up at Athens, which last, how PROT. EPIS. CHURCH, U. S. A. 261 PUNJAB ever, had to be given up cm account of the ex pense. In 1837 a station was begun on the island of Crete, which had to be given up at the end of a few years. In 1839 the Rev. Dr. Robertson removed to Constantinople with a view to working specially among the Greeks, but the object of the mission was afterward extended to the other Eastern churches. The mission in Greece is wholly educational; for fifty years the average attendance on the schools has been five hundred, and it is worthy of remark that more than half of these have been girls. The work is DOW COD fined to the city of Athens, and is carried on by Miss Marion Muir, assisted by 11 Greek teachers and 3 Greek student teachers, the number of scholars being 510, 136 of whom are boys and 374 girls. Provencal Version. The Provencal belongs to the Groeco-Latin branch of the Aryan family of languages, and is a dialect of Southern France. Towards the close of the twelfth century aversion of the Scriptures into this dialect was made by Waldo and his dis ciples. A copy of his version was presented to the Pope at the Lateran Council of 1179, but the work was condemned and prohibited by the Council of Toulouse in 1229, because it was written in the vernacular. Many copies were in consequence destroyed, but one copy was conveyed to England, and deposited by Crom well in the library of the University of Cam bridge. It now appears to be lost. There are, however, MSS. extant at different libraries, which may be traced back to one archetype, from which all seem to have been made. Such MSS. are the Dublin, the Grenoble, the Zurich, Lyons, and Paris. An edition of the Gospel of John, prepared after these MSS., was published by Dr. Gilly in 1848. The report of the British and Foreign Bible Society for 1884 makes the following statement: At the request of a lib eral supporter interested in the peasantry of Cannes, the same Society agreed to publish one Gospel in the Cannes patois, to which the coun try people are attached. The work of trans lating the Gospel of Luke was committed to Mons. Amouretti, a student of the University of Paris. As the translation, however, was found incomplete and unsatisfactory, a version of the Gospel of Mark was prepared by Pastor Fesquet in the Languedoc dialect of the Can ton La Salle St. Pierre, Gard. The transla tion, Avhich was examined and revised by the Rev. Dr. Duncan Craig of Dublin, was issued by the British Bible Society in 1887. Province Wellesley, a strip of territory on the west coast of the Malay peninsula, op posite Penang, 45 miles in length with an aver age width of about 8 miles, including a total area of 270 square miles. It forms part of the settlement of Peuaug (q.v.), and with it is a part of the British Colony of Straits Settlements (q.v.). TheS. P. G. has a station among the 71,000 people, mostly Malays. Pudukattai (Poodoocottah, Puducotta), a town in Madras, India, 28 miles southeast of Trichinopoly; is unusually clean, airy, well built; small, but having a fine mosque, a pal ace, and several temples. Population, 15,384, Hindus, Moslems, Christians. Mission station 8. P. G. (1858); 2 native pastors, 1,547 church- members. Piiefola, a city in Mexico, 76 miles east- southeast of Mexico City, 25 miles northeast of the volcano Pppocata petal. The sacred city of Mexico, containing many religious and chari table institutions. Mission station Methodist Episcopal Church (North); 2 missionaries, 2 female missionaries, 8 native helpers, 243 church- members, 136 scholars. Methodist Episcopal Church (South); 1 missionary, 1 native pastor. Puerta Plata, a seaport town of San Do mingo, West Indies, on the north coast, 100 miles north-northwest of Sanlo Domingo City. Population, 3,000. It lies on the slope of a mountain by the shore of a crescent-shaped bay. The harbor has good anchorage, but shallows rapidly towards the shore. Mission station of the Baptist Missionary Society; 1 missionary, 77 church-members, 37 day-scholars, 149 Sab bath-scholars. Pimjab (British India), one of the five provinces going to make up the presidency of Bengal, in India. It is the most northerly of all the territories of Hindustan; its highest northern point is in latitude 35, its most south ern, 27 39 . Its limits of east longitude are 69 35 and 78 35 . The area of that portion of it under British administration is 106,632 square miles; population (1881),. 18,850,437. But there are 34 native states whose territory is inter mingled with that of the British possessions all of which are under the political supervision of the Punjab Government, though each has its own native chief (see article Native States, where these relations are explained more at length), and the area of these swells the total area of the Punjab to 142,449 square miles, and its aggre gate population to 22,712,120. The Punjab is governed by a lieutenant-governor, under the general supervision of the governor general and viceroy of India. The province British and native together comprises one tenth of the territorial extent and furnishes one eleventh of the whole population of all India. It contains one fourth of the Mohammedan population, but only one twentieth of the Hindu. The name means " Five Waters," and is derived from the fact that its territory is intersected by five great Himalayan rivers; these are the Sutlej, the Beas, the Ravi, the Chenab, and the Jhelum. The Indus River, into which these all flow, and which runs near the western (political) bound ary, and the Jumna, which forms a part of the eastern (political) boundary, describe a course outside the territory to which the name was originally given; but that name has recently been made to cover the entire province placed under the administration of the local govern ment. On the north the Punjab extends to the great range of the Himalayas, and on its north western corner extends into that area where the Himalayas unite in vast mountain masses with the other immense ranges of Central Asia. North and northeast it touches the independent kingdom of Cashmir, and also the frontier of Chinese Tibet. South it touches Sind and Bajputana; and on the west it comprises a part of the Trans-Indus territory extending to the Su leiman Mountains, which run north and south west of that river, and form the boundary be tween British possessions and those of Afghan istan in the north, and Baluchistan in the south. The famous Khyber Pass extends through these mountains and is the natural door-way from India into Afghanistan, or from the countries of the northwest into India, and it was through PUNJAB 262 PUNJAB tbis pass that the early Aryan invaders must have entered India, from whom are descended tlu; present Hindu race, and whose earliest re ligious system has developed into the surprising and cumbrous growth of Hinduism and JJuddli- ism. Later, through that same pass, came Alexander the (Jrcat and hisarmies. In the 10th rfml llth centuries of our era, and later, the Mo hammedan invaders, who in time extended the sway of Islam over the whole of India, and founded great dynasties whose ruins exist at Delhi, at Agra, at Haidarahad, at Bijapur and elsewhere, threaded the same defile; but the English the last and greatest conquerors of India came through another entrance, even by the gateways of the sea. Thus the history of the Punjab is of exceed ing variety and interest. So extensive and so various is it, that it must here be left almost wholly untouched. Suffice it to say that here was the original Indian home of the Aryans; here the Vedic rites were first practiced, and here probably the Vedas written ; here Hinduism began its development; and hence did the Hindu race, as it swelled to larger size and power, emerge for the conquest first of the great Gan- getic valley, and then of all the Deccan and Southern India. The beginning of this Hindu history cannot be later lhan 1500 B.C., and may be earlier. Here also the Moham medan power in India first took root. Lahore was the first Mohammedan capital, after a time Delhi was occupied as their imperial city, and later still Agra, by a few of the Mogul emperors in the 16th and 17th centuries. The city of Delhi, which indeed lies outside of the natural area of the Punjab, though now within its political area, stands on the site of Indraprastha, a prehistoric Hindu capital, the foundation of which is said to go back to the 15th century B.C. Lahore, which is now the capital of the Punjab (population in 1881, 149,369"), was founded probably early in our era, but became the capital of the early Moham medan emperors, and grew greatly in size and importance under their sway. Amritsar is the chief city of the Sikh religion (population 151,896). Early in the 16th century there flour ished one Baba Nauak, w r ho was born near La hore, and who taught a pure form of Monothe ism devotion was due to God alone; forms were of small account; both Hindu and Mohammedan worship was acceptable. He gained a large following, and a succession of teachers or gurus perpetuated his leadership among the people. Their power became so great that it drew the attention of the Mohammedan emperors, w r ho undertook to quell the rising sect. Meantime Amritsar had been founded, and the temple the sacred centre of Sikhism had been built. The Sikhs as they were called, meaning "Dis ciples" of Nanak, their first guru suffered greatly for several generations, and were several times defeated in battle; but in the last century, as the Moslem power grew weaker, theirs grew stronger, and during the last quarter of the last century they were virtually masters of the Pun jab. Early in the present century Ranjit Singh, an able adventurer of ihis sect, assumed the headship, and consolidated the power of his people into a strong kingdom, with Lahore as its capital. He made a treaty with the British, whose power by that time had crept up near to the confines of the Punjab. But his successors made inroads on British territory, with the inevitable result of war, defeat, and finally annexation. It was in 1849 that the Punjab was finally made a part of the English do minions. The treaty was signed by the young king of the Punjab, the Maharaja Dhulip Singh. Among other things, it was stipulated that the famous diamond Kobinur should be given uj) to the Queen, and it ha> since reposed peacefully among Her Majesty s crown jewels. The Maharaja received a pension, and re tired to England, where he settled down as an English nobleman. Latterly he has engaged in intrigues against the government, of which he now professes himself repentant. After the mutiny the Punjab was made a lieutenant governorship. The history of its connection with the great mutiny need not here detain us. It must be enough to say that, through the ex ertion of the chief English officials, the rebellion was promptly quelled and it was possible to send effective aid from that province to the assistance of the English army operating against the muti neers at Delhi. Classifying the people by religions, nearly 56 per cent are Mohammedans; about 38 per cent Hindus; nearly 6 per cent Sikhs. In round numbers, there are 10,500,000 Mohammedans, 7,000,000 Hindus, and 1,000,000 Sikhs. These were the figures of 1881. There are nearly 36,000 Jains, and over 33,000 Christians, of w T hom less than 4,000 in 1881 were natives. The number is considerably greater now. The preponderance of Mohammedans is explained partly by the fact of early and long Moham medan possession of the Punjab by rulers of that faith (as just described), and partly by its propinquity to the Mohammedan countries on the northwest, whence immigration is so easily accomplished. Peshawar is the city of next importance to those already named. It stands west of the Indus, in that part of the Punjab which was once Afghan territory. Its popula tion was nearly 80,000 in 1881. It is the chief station on the northwest frontier, and its prox imity to the territory of Afghanistan, peopled with its wild and violent mountain clans, makes it one of much importance. The people of the Punjab are largely agricul turists. A sixth of the population of British Punjab is thus returned over 3,000,000. The commercial and artisan classes number nearly 1,500,000. The rainfall is slight; in some parts of the province artificial irrigation is resorted to with good results. The rivers swell with the melting of the mountain snows, and when they subside leave well-watered strips of alluvial land enriched with the fresh deposits of each season. Education is in a tolerably forward state. It is stimulated somewhat by the existence of the Punjab University, which dates only from 1882, with which a number of colleges are affiliated. In 1883-4 there were 2,227 schools of all grades in operation, with 125,906 pupils; 348 of these schools were for girls, and the attendance at them was 10,588. The language of the Hindus is Punjabi allied to Hindi. Hindustani and Persian are used by the Mohammedans. The Afghans speak Pasiitu. Missionary work in this province began in 1834 The American Presbyterians were first on the ground, and their earliest station was at Lodiana, where, besides the usual work of preach ing, schools were at once begun, and a printing- press established, from which have since issued multitudes of books and tracts, including Bibli- o m PUNJAB 263 PURULIA cal translations. Many other places have since been occupied. The Church Missionary Society occupied Amritsar iu 1851. In 1870 that Society began a theological school at Lahore for train ing native preachers, which was tlie first school of the sort in India, it is said, to include Hebrew and New Testament Greek in the curriculum of study for native Christian stu dents. Rev. T. Valpy French, afterwards the lirst Bishop of Lahore, was the first principal of the school, which he conducted with great success for several years. The same Society has occupied several stations in the Trans-Indus ter ritory, as near the line as possible, with a view to using them as bases of movement upon the unevaugelized regions of Afghanistan and Beluchistan. Peshawar was occupied in 1855 as a centre of Afghan missionary work. The United Presbyterians of America have a mission in the Punjab, in Sialkot, and adjoining dis tricts. The Church of Scotland has a station at Cliamba. Several leper asylums have been founded in connection with one and another of these missions, but these are now managed by the "Mission to Lepers in India" a society founded in 1874 by Mr. W. C. Bailey, formerly connected with the Church of Scotland s mis sion, whose sympathy for these unfortunates was profoundly stirred, and who has devoted himself to the work of ameliorating their con- .dition, both bodily and spiritual. His Society has asylums in many other parts of India be sides the Punjab. The Moravians, true to their instincts of selecting the most difficult, laborious, and apparently unpromising fields, started a mission in 1855 at Kyelaug, far up among the Himalayas, though in British ter ritory, among the Tibetan mountaineers. Their work has involved severe hardship and unusual self-denial, but it has not been without its direct results. Circumstances have impelled the Punjab missionaries to labor among Moham medans probably to a greater extent than has been attempted elsewhere in India. More than half the population being Mohammedans, oppor tunities have been constantly presented for meeting them, which it has not seemed right to disregard, although there has not been hope of great success. Several of the missionaries of the Punjab have studied the religion of Mohammed profoundly, and have published scholarly works in elucidation of it, while not neglecting the preparation of other works designed to com mend Christianity directly to the Moslems themselves. Their labors have resulted iu the conversion of many Mohammedans, some of whom have become able and fearless preachers of the gospel. The literary labors of Dr. Pfander, one of these missionaries, whose con troversial works against Islam have won him renown in India as well as without its borders, deserve special mention; and among the living, Rev. T. B. Hughes, formerly at Peshawar, and Rev. E. M- Wherry, late of Lodiana, are among those who have contributed through their writ ings greatly to the comprehension of Moham medanism, and added to the facilities of mis sionaries who undertake to cope with it. Punjabi or Sikh Version. The Pun jabi belongs to the Indie branch of the Aryan family of languages, and is spoken in the province of Punjab, North India. A transla tion of the Bible into this language was under taken by Serampore missionaries at a very early period, and was published in 1811. In 1832 a second edition was undertaken. Of the Old Testament only Genesis to Ezekiel was trans lated and published since 1820. A new trans lation was undertaken by the Rev. J. Newton in connection with American missionaries, and in 1850 Genesis, Exodus, the Psalms, and the New Testament were published by the British and Foreign Bible Society at Lodiaua. (Specimen verse. John 3 : 16.) Pure Literature Society. Headquar ters, 11 Buckingham Street, Adelphi, Strand, London, W. C. This Society was established in 1854 for the purpose of increasing the cir culation of pure literature throughout the United Kingdom and its colonies. This it en deavors to effect (1) by the publication of a catalogue of periodicals, books, and prints which the committee consider useful and good; (2) by grants from this catalogue of libraries at half-price: (3) by acting as an agency for the selection and distribution of desirable publica tions iu order to supply persons, schools, and institutions, at home and abroad ; and (4) by cor respondence with managers of publications, either in praise or kindly remonstrance. The Society s catalogue now contains the names of 4,548 books, each of which was care fully examined before being placed on the list. Library grants have been made to soldiers, sailors, policemen, mutual-improvement so cieties, etc. , and to the English in France, Ger many, Belgium, Switzerland, Italy, Holland, Denmark, Egypt, Turkey, Austria, and Jeru salem. Similar grants have been made to the Channel Islands and the British colonies. Books at half-price have been granted, to the value of 63,176, to 7,762 libraries. Purl, the chief town of the district of the same name in Bengal, India, is situated on the coast, covers an area of 1,871 acres, and is a city of lodging-houses. Its ordinary population (22, 000) is almost entirely Hindu, but during the great festivals of Jaganuath, which are held here, there are 100,000 pilgrims added to the ordinary residents. Mission station of the General Baptist Mis sionary Society, together with Pipli (q.v.). The work is carried on principally in the time of the festivals, by means of colporteurs and street-preachers. Purulia, capital of the Manbhum district, Bengal, India. Population, 5,695. It has good public buildings, a hospital, and considerable trade. Mission station of the Gossner Mission ary Society; 606 church-members. QUEENSTOWN 264 RAJASINGAMANGALAM Q. Queeiistown, a town in Northeast Kaf- fraria, South Africa, northeast of Engotiui and west of St. Mark s (Transkei). Mission station of the S. P. G. ; 1 missionary. Qiieretaro, a town 110 miles northwest of Mexico City, Central Mexico, situated on a plateau among hills 6,000 feet high, and sepa rated from its suburbs by a small stream. The streets are well laid out, the houses regular, and the whole city one of the finest in the republic. Mission station M. E. Church (North); 1 mission ary and wife, 1 school. Qiictta, a town in the western part of the Punjab, India, west of Dera Ghazi Khan and southwest of Dera Ismail Khan. Mission station of the C. M. S. among the Afghans; 1 missionary, 1 physician, 12 church-members. <| 11 it ll 11 a Version. The Quichua belongs to the South American languages, and is used in the interior of the Argentine Republic. A trans lation of the Gospel of John was undertaken by the Rev. J. H. Gybbon-Spilsbury of the South American Missionary Society, which was pub lished at Buenos Ayres in 1880 for the British and Foreign Bible Society, in an edition of 1,000 copies. Another edition was issued after that time, and up to March 31st, 1889, 2,000 copies were disposed of. (Specimen verse. John 3 : 16.) Pachacamackca jichicatami ruaacunata mu- nafca, chay Zapallay-Churinta kokcifrca, tucuy paypLyfiiic, mana nuafiuuanpac, ulfiay cauzay- tari apjnanpac. Quill ola, a town of Chili, South America, on the railroad connecting Valparaiso and San tiago. Population, 1,500. Mission station of the Presbyterian Church (North); 1 missionary and wife, 1 native preacher. <t u Hon. a town and historic port in Travan- core, India; is one of the oldest towns on the Malabar coast, from whose re-foundation in 1019 A. D. Travancore reckons its era. It was long one of the great ports of Malabar, and its ancient history goes back to the record of the primitive Syrian Church in India. Popula tion, 13,588. Mission station L. M. S. (1821); 20 out-stations, 1 missionary and wife, 10 native helpers, 279 church-members, 28 boys schools, 531 scholars, 2 girls schools, 181 scholars. Quitta, formerly a Danish, now a British, fort and town on the sea near the east point of the Gold Coast, Africa. Mission station of the North German Missionary Society. Quop, a town in North Borneo, a little southeast of Sarawak, near the northern coast. Population, 700. Mission station of the S. P. G.; 2 missionaries, 150 communicants. R Ra, one of the Banks Islands, New Heb rides, Melanesia; has a Melanesian mission sta tion since 1884, with 31 church-members. Rabai or Kisiilutiiii, a station of the C. M. S. (1846) in equatorial Africa, not far to the northwest of Mombasa, on the east coast. Has 1 missionary, 2 female missionaries, 190 communicants, 201 scholars. Rabiiiowicli, Joseph, a Jewish evan gelical preacher in Kishinew, Russia. (See ar ticle Jews. ) Ragharapurani, a town among the Telugus, in East Madras, British India, on the Krishna River, south of Dummagudiem and northwest of Masulipatam. Mission station of the C. M. S. ; 1 missionary, 2 native pastors, 347 chHrck-members, 8 schools, 112 scholars. Raliuri, a town in Ahmadnagar district, Bombay, India, 25 miles north of Ahmadnagar City. It has a railroad station and a weekly market. Population, 4,304. Mission station of A. B. C. F. M. ; 1 missionary and wife, 37 na tive agents, 23 out-stations. S. P. G. (includ ing Bangamner); 120 communicants, 1 boarding and 13 day schools, with a total of 311 pupils. Raiatea, a pretty town in the Society Isl ands, extending for two miles along the margin of a bay. Agriculture and mechanical arts have been introduced by the missionaries with happy effect. Mission station L. M. S. (1816); 1 missionary. As the western group of the Society Islands, to which Raiatea belongs, is not under the French protectorate, the Protes tant mission has not been disturbed here. Rai Bareli (Roy Bareilly), a town in Oudh, Northwest Provinces, India, 48 miles southeast of Luckuow; possesses many interest ing specimens of architecture, the principal being a strong, spacious fortress. Population, 11,781 Hindus, Moslems, Christians, etc. Mis sion station Methodist Episcopal Church (North); 1 missionary and wife, 5 other ladies, 10 native helpers, 40 church-members, 14 day- schools, 347 scholars, 29 Sabbath-schools, 800 scholars. Rajamalieiidri (Rajahmundry), a historic town "in Madras, India, on the bank of the (lodaveri River. Population about 20,000. The surrounding country is rich and the people arc prosperous. A mission station was opened here in 1844 by the North German Missionary Society, but the work was transferred to the General Council of the Evangelical Lutheran Church (U. S. A.) in 1851. Has 1 missionary, 91 scholars. Rajasiiiaiitaii?alaiii, a town in Ma dras, India. .Mission station of the S. P. G.; 9 RAJASINGAMANGALAM 265 RANGOON native workers, 27 out-stations, 142 church- members, 6 schools, 169 scholars. Rajkot, ;i city in Gujarat, India, a little north of tin; peninsula of Kathiawar. Climate tropical, 115 F. Population, 20,000, Hindus, Moslems. Language, Guiarati. Mission station Irish Presbyterian Church (1841); 1 missionary and wife, 13 native helpers, 1 church, 12 church- members, 5 schools, 249 scholars. Rajpiltana, a vast territory in the north west of India, which derives its name from the Rajput clans who inhabit it. The word " Raj put" means " son of a king;" and the Rajputs trace their origin from the princely families among the original Aryan invaders of India. Some of these clans have had their abodes here from time immemorial. The invading armies of Mohammedans, after the llth century, shut them up within its borders, where, owing to the desert and difficult character of a great part of the territory, they were safe from further intrusion. The exact boundaries of Rajputana it is difficult to give. In a general way it may be said to lie between Siud on the west, the Punjab on the northwest, the Northwest Prov inces on the northeast and the Maratha states of the Gaikwar, Sindhia, and Holkar on the south. Its limits of north latitude are 23 and 30, and of east longitude 69 30 , and 78 15 . Its area is supposed to be about 132,000 square miles, containing a population of over 10,500,000 peo-. pie. Within this area lies the British Coinmis- sionership of A j mere Merwara (q.v.), of which both area and population are included in the totals just given, and 20 native states (mostly Rajput though at least one is Mohammedan) all under the general supervision of the para mount British power, though each is ruled by its own chief. (See article on Native States, where the relations between these states and the British Government are more fully explained.) The population is prevailingly Hindu, only about nine percent being Mohammedan, and about half as many Jains who are more nearly Hindus than anything else. Those of other faiths furnish a mere sprinkling in the total mass. There are many wild jungle tribes especially Bhils, of which any exact enumera tion is well nigh impossible; the Bhils, how ever, are supposed to number nearly 170,000, in cluded mostly among the Hindus, whose relig ion they follow. These figures are those of 1881. Much of the territory of Rajputana, espe cially in the western part, is mere desert. The southeastern portion is more fertile. The chief city is Jaipur (population in 1881, 142,578), capital of the native state of the same name. This is said to be the finest of modern Hindu cities, and is laid out on a regular plan, with streets of different widths crossing each other at right angles, with sewers, street lights and water, a college, hospitals, and other appliances of civili/ation. The Raja of Jaipur is a very intelligent ruler, who takes pride in the prog ress of his people and the adornment of his chief town. Missionary work in Rajputana is in the hands of the United Presbyterian Church of Scotland, and dates from 1860. The sta tions are Jaipur, Ajmere (q.v.), Nasirabad, Deoli, Beawr, Todgarh, Udaipur, Alwar, and Jodhpur. Much attention has been given to medical work; and the diligence of the mis sionaries in relieving distress during a famine in 1869 gave them a firm hold upon the hearts of the people. There is a mission press at Aj mere, and a strong corps of missionaries. Education is said to be making fair progress, though female education is neglected. The Rajputs, who have given their name to the country and who constitute its aristocracy, fur nish only about half a million of the popula tion. Rainali, a town on the northeast coast of Labrador, west of Zoar. The most northerly of the mission stations of the Moravian Breth ren (1871); 2 missionaries. There are as yet no native preachers, but good work is being done in building up the native church. Ramah, or Raniali Key, a small island in the lagoon, fifteen miles south of Blewfields, Mosquito coast, Central America. Mission sta tion of the Moravian Brethren. It a m ally uck (i.e. Ramah our home), a town on the southeast coast of Victoria, Aus tralia, 120 miles east of Melbourne. Mission station of the Moravians (1862); 1 missionary and wife. The success of this mission in civil izing, educating, and Christianizing the blacks has been more marked even than in Ebenezer (q.v.), and the work is steadily progressing. The sewing-machine and the harmonium may be found in the huts. Ramaliane, a Hermaunsburg station in the Mariko circle, Transvaal, South Africa, with 232 church-members. Ramapatam, a town on the Bay of Ben gal, India, between Nellore and Ongole. Climate not unhealthy, but generally debilitat ing. Mission station of the American Baptist Missionary Union (1870) ; 1 missionary and wife, 1 other lady, 25 native helpers, 1 church, 470 church-members, 1 theological seminary, 110 students, 1 school, 45 scholars. Ramnad, a town in Madura, Madras, In dia, 125 miles northeast of Cape Comorin. Population, 10,519. Mission station of the S. P. G. ; 2 missionaries, 6 native pastors, 16 native helpers, 1 church, 7 schools, 260 scholars. Ranipur-Bcaulcali, a town in Bengal, India. Mission station of the Presbyterian Church of England; 1 medical missionary, 2 female missionaries. Rangiora, a town in New Zealand. Mis sion circuit of the United Methodist Free Churches; 1 itinerant, 3 local preachers, 92 church-members, 182 Sunday-school scholars. Rangoon (Rangun), the capital of Lower Burma, is situated on the left bank of the Rangoon River, 26 miles from the sea. It was annexed by Great Britain after the war of 1852. Large sums of money have been expended in improving the city, and the European quarter contains many tine buildings, though the na tive town is not much improved. Population (1881), 134,176. Burmese, Mohammedans, Chris tians, and others. Buddhism has here its strong hold, and the city is noted for the number and splendor of its temples and dagobas or shrines. The most magnificent and venerated one is the Shoay Dagon, or Golden Dagou dagoba, said to be 2, 300 years old. It is heavily decorated witli gold, and is the receptacle of relics of the RANGOON 266 RAROTONGA VERSION last four Buddhas, including eight hairs of Gautama. .Much internal and foreign commerce is car ried on in Kangoon, as it has communication by rail and by water with the upper provinces. An English newspaper is published here. Mission station of the A. B. M. U. (1813; see article on A. B, M. U.); Burman department : 2 missionaries and wives, 7 female missionaries; Sgau- Karen, 2 missionaries and wives, 1 female missionary; Pwo-Karen, 1 missionary and wife. Shun Mission, 1 missionary and wife; Theological Seminary, 2 missionaries and wives; College, 1 missionary and wife; Eura sian boys school, 1 female missionary; Mission Press. 1 superintendent; total, 28 missionaries and assistants; Burmau Mission, Tout-stations, 9 native preachers, 4 churches, 451 church-mem bers, 5 Sunday-schools, 231 scholars, 7 schools, 231 pupils; Karen Mission, 23 out-stations, 70 native preachers, 80 churches (76 self-support ing), 4,434 church-members, 2 Sunday-schools, 150 pupils, 51 schools (49 self-supporting), 1,622 pupils. B. P. G. (1862); 4 missionaries, 4 churches, 561 Burmese church-members, 511 natives of India, 23 Karens, 20 Chinese, 2 boys boarding- schools, 350 boys, 5 boys day-schools, 1,186 boys, 1 girls school, 35 girls. 2 mixed schools. Methodist Episcopal Church (North), 1878; 3 missionaries, 3 female missionaries; English work 1 chapel, 132 members, 1 high-school, 175 pupils, 2 Sunday-schools, 200 scholars; Tamil and Telugu 49 members, 1 Sunday- school, 31 scholars, 1 day-school, 45 scholars; Burmese, 5 members. Leipsic Missionary Society (1878), 172 mem bers. , a town in Bengal, India. Mis sion station of the Wesleyan Methodist Mis sionary Society; 2 missionaries, 2 chapels, 15 church-members, 45 Sabbath-scholars, 208 day- scholars. Kanikliet, a town and military sanitarium in the Northwest Provinces, India, on the southern slope of the Himalayas, a little west of Almora. Climate temperate. Population, Hindus. Moslems. Language, Hindi. Natives prosperous, uneducated as yet, but honest and loyal. Mission station L. M. S. (1869); 1 mis sionary and wife, 14 native helpers, 3 out-sta tions, 2 churches, 2(5 church-members, 2 schools, 95 scholars, an asylum for lepers. Raiikiii, Henry, b. Newark, N. J., U. S. A., September llth, 1825. He was the eighth of ten children, religiously trained by godly parents, converted while in his junior year in Princeton College, and there, in his seventeenth year, resolved to be a missionary to the heathen. After his graduation in 1843 he studied theology for six months with Dr. Todd at Pittsfield, jylass. The following year he spent in the theological seminary at Au burn, and then entered the seminary at Prince ton, graduating in 1847. He was ordained in 1848 by the Presbytery of Elizabeth; sailed October 7th, the same year, for China as a mis sionary of the Presbyterian Board, reaching Ningpo early the following year. In that city, containing a population of 300,000, and among the villages, with tens of thousands more, he labored with success until 1856, when Mrs. Rankin s failing health compelled him to return to the United States. While at home he visited almost every State in the Union, presenting in the churches, seminaries, colleges, and schools the claims of the foreign missionary work. Mrs. Rankiu s health being restored, they re turned to China. But in 1860 her health again made a return to America necessary, while he remained for two years at his work, alone. C ivil war then ragin in China, and the Taiping rebels approaching the city of Ningpo, the missionaries, who knew their hostility to idolatry, deputed two of their number, one of them Mr. Kankin, to seek an interview with the Commander-in-chief in behalf of the Chris tians in the city and suburban villages. He was promised safety from death and pillage for all the Christian Chinese. This promise was kept when the city was captured, and the idols were destroyed, and many of the people perished. In 1862 Mrs. Raukin returned to find her hus band greatly prostrated from his continued work in the unhealthy climate of Ningpo. Though suffering much, he labored on till April, 1863, when he was advised to return home. Un- villiug to leave China, he was persuaded by Dr. McCartee to go to Tungchow, in the healthy province of Shantung. He arrived there in May, and lingered till July 2d, 1863, when, among loving friends, he passed away. Raiiclii, a town in Bengal, India, with a population of 12,000; was made a mission sta tion of the Gossner Missionary Society in 1844. Their work was mainly among the Kols, some of whom came to the town and asked to see Christ in person before they took any decisive stand. In 1869 a division took place in the mission, and a great part of the mission force left Gossner and took service under the S. P. G., which now has a bishop of Chota Nagpur resident at Rauchi, which is the head quarter for its Chota Nagpur Mission (see Nag- pur, Chutia). The two societies are now work ing in harmony. Rarotoiiga: see Hervey Islands. Rarotonga Version. The Raro tonga belongs to the Polynesian languages, and is vernacular to the people of Hervey or Cook s Islands, numbering somewhat less than 10,000. The islanders speak seven dialects, but the Rarolonguu language alone has been used by the missionaries in printing. In 1827 the Rev. John Williams, the discoverer of the island, accompanied the Rev. C. Pitman to Rarotouga, and remained with him a year. These two mis sionaries translated the whole of the New Testament (except two books by Rev. A. Buza- cott, who had joined Mr. Pitman in 1828). The first complete edition of 5,000 copies of the New Testament was carried through the press in England at the expense of the British and Foreign Bible Society by Mr. Williams during his visit to England (1835-38). The first edi tion of the entire Bible was carefully edited by Mr. Bu/.acott during his slay in England (1847- 51), at the request of the British Bible Society and 5,000 copies were printed and disposed of in three years. In 1855 the Rarotongan Bible was reprinted with a few alterations, under the care of Revs. William Gill and Thomas Metier. The edition consisted of 5,01)0 copies. In 1872 the British Bible Society issued a third and greatly improved edition of 5.000 copies. It was edited by the Revs. E. R. W. Krause and RAROTONGA VERSION 267 REBMANN, JOHN <;. orge Gill. A thoroughly revised edition of the Bible in 8vo, with marginal references and stereotyped, was issued for the British Bible Society by the Rev. W. Gill during his stay in England in 1886. This revised standard ver sion is iu a great measure a return to the origi nal translation made by Williams, Pitman, and Bu/acott, with this difference that thousands of foreign words in native dress have given place to native equivalents, thus rendering the book more intelligible. The edition consisted of 4,000 copies. Up to March 31st, 1889, there were 22,973 portions of the Scriptures dis posed of. (Specimen verse. John 3 : 18.) I <aroa mai te Atua 1 to 1e tu> nei, flsua tae rava ki te oronga anga mai i -tana, Tamaiti anau tai, kia kore e mate te fakarongo iaia, kia rauka ra te ora mutu kore> Ratiiapura, a town in Ceylon, on a navigable river, 45 miles east of Colombo. Mission station of the Baptist Missionary Soci ety; 1 missionary and wife, 5 native helpers, 8 out-stations, 21 church-members, 109 scholars. Ranch, Henry, a missionary of the United Brethren to the North American Indians in 1740. Soon after his arrival iu New York he heard that a delegation of the Mohican Indians had arrived in the city to treat with the govern ment. On visiting them he found them iu such a state of inebriety that he could not converse with them; but waiting patiently till they were sober, he inquired of two of them, named Tschoop and Suabash, whether they wished a teacher to settle among them and teach them the way of salvation. He agreed to go with them to their village (Shekomeko) on the borders of Connecticut, about 25 miles from the Hudson River. For a long time he persevered iu his work, only to meet defiance and ridicule. After twelve months the two Indians he had met in New York were converted, and the white Christians at once became interested iu his work on account of this wonderful circum stance, and Ranch was invited to preach to them. These encouraging prospects continued only a short time. Soon some unfriendly whites instigated the savages to threaten his life if he did not leave the place. He withdrew for a time to the house of a farmer, where he held the position of a teacher. He could not give up the work among the Indians, and often returned to Shekomeko to see them. His per sistent efforts, patience, and fortitude at last gained for him the respect of the savages, and many true conversions followed. The regen eration of Tschoop was remarkable, as he had been one who had done most to alienate the af fections of the Indians from their teacher, but now did all he could to restore harmony, and express to others his earnest belief iu the truths he had heard. Count Zinzendorf visited this station in 1742, and witnessed the baptism of Tschoop and Shabash. The mission was strengthened, new workers were sent to its aid, and the conversions were many. In 1743 ten of the Indians at Shekomeko were converted, and partook of the communion. A chapel was built for public worship, and at the close of the year sixty-three had been baptized iu this mission alone. Up to this time the missionaries had experienced very few difficulties; but in 1746 the white people in the neighborhood, who had failed in their efforts to draw the Indians away from their teachers, now began enlisting their own countrymen in the overthrow of the mission. Numerous per secutions now followed the missionaries, com pelling them to serve in the militia, from which service they were exempt as ministers, and at last an act was passed forbidding them to instruct the Indians on pretence that they were connected with the French. All efforts to improve this state of affairs proved fruitless, and the Brethren with sorrowful hearts retired to Bethlehem. Rawal I iiuli. a city in Punjab, India. Because of its broad, straight, handsome streets, and its excellent, drainage and sanitary arrange ments, it is said to present a cleaner appearance than any other town iu Northern India. Trees have been freely planted, and give the place a very pleasing appearance. Population, 26,735; Moslems, Hindus, Sikhs, Jains, Christians, Parsis. Mission station Presbyterian Church (North); 2 missionaries, 1 female missionary, 2,257 school-children. Read, Ef ollis, b. Newfane, Vt., U. S. A., August, 26th, 1802; graduated at Williams Col lege 1826; taught a year after graduation in the Academy of Benuington; studied theology at Princeton Seminary; was licensed by the Franklin Association, Massachusetts. May 13th, 1829; spent a short time at Andover Seminary; was ordained at Park Street Church, Boston, September 24th, 1829; married Caroline Hub- bell, of Benniugton, Vt. Sailed August 2d, 1830, as a missionary of the A. B. C. F. M., for India, reaching Calcutta December 25th, and Bombay March 7th. His field of labor was Ahmadnagar. Failure of Mrs. Read s health caused his return in 1835, and prevented his again engaging in mission work abroad. He spent two years as agent of the Board, and preached and taught in a number of places. He died at his son s residence in Somerville. N. J. , April 7th, 1887, and was buried in Benningtou, Vt. One thus speaks of him: " Of great in dustry and perseverance, in earnest on all moral questions, he had also an inquisitive mind which ever delighted in the progress of the arts and sciences. He was full of interest in new things until the last." Rebinann, John. b. Germany; was ap pointed in 1846 by the C. M. S. to the East African Mission. On his arrival at Mombasa arrangements were made by him and Dr. Krapf for commencing a mission among the Wa-Nikas, and Kisulutini (Rabai), fifteen miles inland, was selected for the station. The people gave their consent for a mission, assuring the missionaries of their friendship and protection. They found the place more healthful than Mombasa, but the people exceedingly ignorant, superstitious, intemperate, sensual, and cruel. They now began the journeys in the interior which led to the remarkable East and Central African ex plorations. They found a new country highly favorable for missionary labor, and three groups of mountains from 4,000 to 5,000 feet high, enclosing the Taita country, containing 170,000 people. In 1847 Mr. Rebinann made a journey to Kadiaro in the Taita country, 100 miles from the coast. In 1848 he explored the country beyond the Taita, called Jagga or Chagga, 300 REBMANN, JOHN 268 REFORMED (DUTCH) CHURCH miles inlaud, the Switzerland of East Africa, travelling on foot for seven days in a thorny jungle infested by wild beasts. On May llth lie di -covered Kiliiua Njaro, a mountain as large as the Bernese Oberland, and proved since to be 18,700 feet high, lie was reminded of the air and scenery of the Jura Mountains in the Can ton of Basle. In his second journey he found King Mamking friendly, but when he went again in 1S-1!) he found him very treacherous, plundering him and his native attendants of almost everything, so that he was obliged to return. The object of these journeys is thus explained by Rebmanu: " We wished to pave the way for evangelizing Eastern Africa by making ourselves acquainted with its unexplored countries, their manners, modes of thought, languages, government, etc., by at least naming the name of Christ where it had never been named before, and by explaining to the natives the general character of our objects." Dr. Krapf having gone to Europe, Kebmann was left alone at Kisulutini. In 1856 he was driven from the place by an incursion of the Mosai, who destroyed the station, and dispersed the Wa-Nika people under instruction. Retiring to Zanzibar, he continued his linguistic studies for two years, and then returning to his old station, resumed his labors. For many years he was there alone, and in 1873 Sir Bartle Frere found him, quite blind, with a dozen converts, absorbed in his dictionaries and translations, which he prepared with the help of his faithful native attendant, Isaac Nyoudo, son of Abe Gunga, the first convert of the mission. When the mission was reinforced in 1875 he returned home. An attempt to restore his sight was un successful. He took up his abode near Dr. Krapf in Kouthal, and died October 4th, 1876, after a missionary service of twenty-nine years. He translated Luke s Gospel into Ki-Swahili, and compiled also Ki-Nika and Ki-Nyassa dic tionaries. Rebmann and his associate Krapf, though much occupied in exploring and dis covering, were, above all, missionaries. "We came to Africa," wrote Rebmann, "without a thought or wish of making geographical dis coveries. Our grand aim was but the spreading of the kingdom of God." Yet their labors led to great results. Their remarkable journeys into the interior contributed to all subsequent geographical and missionary enterprises in Eastern Africa. After discovering the two snow-capped mountains Kilima Njaro and Keuia, a map was prepared from native infor mation, showing a great inland sea two mouths journey from the coast, which led to the jour neys of Burton, Speke, and Grant, later to the travels of Livingstone, and the expeditions of Stanley and Cameron. Their investigations into the languages of East Africa laid the foundation of our present knowledge of them, and their dictionaries and translations have been of great value to subsequent scholars. Reeve, William, b. England, 1794; studied at Gosport; sailed April 22d, 1816, as a missionary of the L. M. S. to India; stationed first at Bellary. In January, 1821, accompanying Mrs. Reeve to Madras, on her way to England for health, he remained in Madras, occupied in the revision of the Kanarese version of the Old Testament. He returned in October to Bellary, leaving again for Madras in January, 1824. to arrange for printing his Kauarese and English dictionary. The same year he sailed for Eng land; re-embarked for India in 1827, and was stationed at Bangalore. In 1831 he went to Madras to superintend the printing of his Kaua rese and Knglish dictionary, which being com pleted, he returned to Bangalore. In 1834, on account of ill-health, he left with his family for England. In 1836 he became pastor of the Congregational Church in Oswestry. He died at Bristol February 14th, 1850. Reformed (Duteli) Clmreli in Ameriea, Roard of Foreign ]?IiKioiig. Headquarters, 26 Reade Street, NewYork, N . Y., U. S. A. This Board was organized in 1832 by the act of the General Synod of the " Re formed Protestant Dutch Church," as it was then called. This was not, however, the begin ning, but rather the outgrowth, of its interest in missionary work, and of its effort and prayer for the conversion of the heathen. As early as 1643 missionary work was carried on by several of its ministers among the Mohawk In dians, many of whom were converted and bap tized. In 1816 the church united with the Presby terian and Associate Reformed churches in form ing the United Missionary Society, which sent missionaries to the Indians, until 1826, when it was merged in the A.B.C.F.M. In 1832 the General Synod elected " The Board of For eign Missions of the Reformed Protestant Dutch Church," which, though operating through the American Board, was allowed to conduct its missions according to the ecclesias tical polity of the church. It continued its con nection with the American Board until 1857, when an amicable separation took place, which was due to DO dissatisfaction, but to a growing conviction that more would be accomplished for the salvation of souls and the glory of Christ if the two Boards acted independently. In the same year the American Board transferred to this Board the mission at Amoy in China, and the Arcot Mission in India, with the individual missionaries composing them. The contribu tions, which were in 1857 but $10,076, rose the next year to $25,034; and have since gone on increasing, till in 1887-8 they reached the sum of $155,381, of which about $oO,000 were given to endow a theological seminary connected with Arcot Mission in India. In 1875, in accordance with a recommenda tion of the General Synod, "The Woman s Board of Foreign Missions of the Reformed Church in America" was organized. Its ob jects were to awaken a deeper interest in the work of foreign missions among the women of the church, and to act as an auxiliary to the Board of the church. In 1880 it assumed the support of the work of that Board for women and girls in all the mission fields, including the maintenance of the several seminaries for girls in China, India, and Japan. Its contributions have steadily risen as the work has increased, and have always been more than sufficient for the purpose named. In 1875 it received $2,891; in 1889, $17,437; and in the fifteen years of its existence, $161,741. Development of Foreign Wo //. The foreign missions of the Reformed Church have been five in number, of which four are now maintained. The earliest mission was estab lished on the island of Borneo in 1836. Four missionaries, with their wives and a single lady, REFORMED (DUTCH) CHURCH 269 REFORMED (DUTCH) CHURCH sailed for Borneo in that year, and after spend ing a year at Batavia, by direction of the government, were allowed to proceed to their destination. Two stations were established at Sambas and Pontianak, with schools and preach ing services in three languages. The first mis sionaries were joined at different times by five others, and part of the force began work among the Chinese colonists in Borneo. In 1844 two of the missionaries, Messrs. Pohlman and Doty were transferred to the more promising field of Amoy; others were obliged, from ill health, to return home, and the mission was abandoned. CHINA. The Mission of the Reformed Churcii in Amoy was the first in that field. It was commenced by Rev. David Abeel, D.D., in 1842, when Amoy, at the close of the opium war, became an open port, and was reinforced in 1844 by Messrs. Pohlman and Doty, who had been laboring among the Chinese colonists in Borneo. The district occupied by the Amoy Mission is about sixty miles square, and has a popula tion of 3,000,000. In this district are three stations and nineteen out-stations and preaching places. There are at present in the mission six ordained missionaries and one unordaiued, and nine ladies (two unmarried). The first church was organized with eleven members in 1851, and there are now (1889) in the field eight churches, of which five are self-supporting, with a total of 861 communicants. The contributions from these churches during the year amounted to f2.367.66. Medical and educational mission work is car ried on by the missionaries. During the year past a hospital and dispensary has been built in the new station of Sio-ke. Connected with the hospital force is a native helper, and to all who come for treatment and medicine the gospel is preached. The educational work of the mis sion is represented by nine day-schools with 120 scholars, a Bible-school where native women are fitted to become Bible-women, three semi naries, one male and two female, and a union theological seminary, which is carried on by the American Reformed and English Presby terian Missions conjointly. The London and the English Presbyterian missions are closely associated with that of the Reformed Church, with which they are in perfect harmony. INDIA. The Arcot Mission was organized in. 1853 by Revs. Henry M., William W., and Joseph Scudder, three sons of Rev. John Scud- der, M. D., one of the pioneers of American missions among the Tamils. A member of the Reformed Church, he was sent out under the American Board while the two Boards were still connected, and continued under it until his death in 1854. Of eight sons of Rev. John Scudder, seven, together with their sister, have been at some time connected with the Arcot Mission, and three are now on the field, together with six of the third generation. The Arcot Mission occupies chiefly the Arcot district of the Madras Presidency, with an area of about 10,000 square miles, and a population of about 3,000,000, nearly equally divided be tween Tamils and Telugus. The people are divided into three general classes or castes, and the intense caste feeling forms one of the great difficulties of the mission work. The Brah mins, although but four per cent of the popu lation, are by far the most influential section, the duties of the priesthood and the intellectual professions being largely in their hands. The Sudras form 75 per cent of the popula tion, and are virtually the people. They were rude and ignorant when the Brahmins first came among them, but from them they have learned the arts and sciences. They are, like the Brahmins, tenacious caste-holders. The Pariahs, or outcastes, form 20 per cent of the population, and are in a most pitiable con dition, being little more than slaves. Much of the success of mission effort has been among this class. The mission has 8 stations and 98 out-stations. These out-stations are placed under the care of native pastors and catechists, who also preach in the surrounding villages. The catechists are unordaiued helpers, but perform the same labors as a pastor, with the exception of administering the offices of the church. There are now on the field 8 ordained missionaries, 4 of whom are physicians, and 1 uuordained, together with 11 ladies (3 unmarried). The number of churches is 23, forming the Classis of Arcot; of congregations 93, and of communicants 1,696, of which number 68 were received last year. There are in the mission 6 boarding- schools (4 male and 2 female), 8 caste girls schools, and 97 day-schools. There is also at Palmanair a theological semi nary, opened March, 1888, for which a special endowment fund of about $50,000 was raised by Rev. Jacob Chamberlain, D.D., of the mis sion, while in the United States in 1887. The mission has also a hospital and dispensary at Ranipet, near Arcot, where about a hundred patients are treated daily. JAPAN. The Japan Mission was established in 1859, three missionaries and their wives being sent out in that year, of whom one, Rev. Guido F. Verbeck, D.D., is still on the field. He was at one time President of the Imperial College, which brought the mission into most friendly intercourse with the official Japanese. The number of missionaries now on the field is 11, of whom 2 are engaged in teaching and are unordained. There are also 16 ladies, 6 unmarried and engaged in teaching. In 1874 the United Presbyterian Church of Scotland, the Presbyterian Church (North), and the Reformed Churches of America united in forming the " Union Church of Christ in Japan, " and the general work has since then been carried on conjointly. There are 68 churches on the roll of the United Church, with a total membership of 8,954. Eighteen of these churches were established by this Board. The Kaigan church of Yokohama, organized in 1872 with 11 members, was the first, and is now the largest, having a membership of 649 adults and 39 children. The Japan Mission had three stations, Nagasaki, Tokyo-Yokohama, and Morioka, with 20 out-stations. In 1889 this mission was divided into the North Japan Mis sion, with the stations of Tokyo-Yokohama and Morioka; and the South Japan Mission, on the southern island of Kiu Shiu, with its station at Nagasaki. In educational work the Reformed Church, in conjunction with the Presbyterian Church, maintains the Meiji-Gakuin at Tokyo, which consists of a theological and academical department. It is worthy of note that of the 219 students in 1889, 129 were professing Christians. Under REFORMED (DUTCH) CHURCH 270 REFORMED (DUTCH) CHURCH its own special care the Board has the Ferris Seminary, a school for girls of a high grade, at Yokohama, with 144 scholars; the St urges Sem inary for girls, and the Steele Memorial School for hoys and young men, at Nagasaki. A pre cious work of grace in 1877 in the Ferris Semi nary brought 45 of the pupils to a confession of Christ. Special Features. The missionaries of the Board have borne an honorable part in the work of translating the Scriptures into the languages of the peoples to whom they have been sent. The Scriptures have already been translated entire in Tamil and Japanese, and in part in Telugu and the Ainoy dialect. Kadi mission of the Board is regularly organ- i/ed with its appropriate officers. It was doubt less the original intention of the Reformed Church, as expressed in the constitution of its Board of Foreign Missions, that Classes or ecclesiastical bodies similar to those in the United States and having organic relation to the Synod, should he organized at as early a date as possible in each of its mission fields. This purpose has been carried out only in the Arcot Mission in India. The Classis of Arcot was or ganized in 1854, and includes the missionaries, native pastors, and representatives of the native churches, of which there are 23. This organ ization is entirely distinct from that of the mis sion, though composed in part of the same members. To the Classis belongs the spiritual care and oversight of the churches. To the mission is reserved all control of the funds appropriated by the Board, and of the educa tional work. The attempt to secure a similar organization at Amoy was made in 1857. It was met, how ever, with earnest remonstrance by the members of the mission, who were closely associated in sympathies and labors with the missionaries of the English Presbyterian Church. Their view finally prevailed, and the missionaries of both churches, together with their native pastors and elders, now form the " Tai-hoey." It is now proposed, as one result of the con ference held at Shanghai in May, 1890, to unite all the Presbyterian and Reformed churches of Amoy, Swatow, and Formosa in one organiza tion. In 1876 the union of the missionaries of the Reformed Church in Japan with those of the United Presbyterian Church of Scotland and the Presbyterian Church (North) of the United States in the "Council of United Missions," and the formation of the "United Church of Christ in Japan," embracing the churches or ganized under these missions, was approved by the Synod. In 1886 the General Synod formally approved the stand taken by its Board of Foreign Missions "on the important subjects of Union and Co operation in Foreign Missions, etc.," and "per mitted and advised" the Classis of Arcot " to initiate such measures as shall tend to bind to gether the churches of the Presbyterian polity in India." It farther resolved "Thai this Synod will indorse the union of the Classis of Arcot with such a Union Church of Christ in India, composed of those holding the Reformed faith and Presbyterian polity." A movement was inaugurated in 1890, at the meeting of the Presbyterian Alliance in Cal cutta, looking to the formation of such a Union Church in India, with fair prospect of success. The Reformed Church therefore occupies advanced ground in relation to the principle of co-operation in mission work, and the establish ment in each mission field of a national, self-gov erning, self-supporting, and Belf-propogating church, " that shall grow from its own root." Constitution and Organization. The Board of Foreign Missions of the Reformed Church in America consists of 24 members, min isters and laymen, of whom at least one half shall be ministers, chosen by the General Synod, and regularly incorporated under the laws of the State of New York. Its members are chosen for three years, and are divided into three classes, so that one third of the member ship is elected each year. The regular meetings of the Board are held at Synod s rooms, now at 26 Readu Street, N.Y. City, once in three months; and in addition to these, special meetings may be called at any time by order of the Executive Committee, or by a written request of three members of the Beard. Its officers are, Presi dent, Vice- President, Recording Secretary, Hon orary Secretary, Corresponding Secretary, and Treasurer, whose duties are such as are usually connected with those offices. In addition to these, at the regular meeting of the Board im mediately following that of the General Synod, in June of each year, an Executive Committee is chosen, consisting of five ministers and five laymen. This committee meets in regular ses sion once a mouth, and as much ofteuer as is necessary, and has the general oversight of all operations of the Board in the interval between its regular quarterly meetings, at which all its acts are reported. Upon this committee de volves the selection of candidates for active work in the missions, whether as missionaries, physicians, or teachers. The application of the candidate is accompanied by testimonials from his instructors, pastor, teachers, or others who are qualified to speak as to his fitness for the post applied for. If the candidate is a minister, the approval of his Classis is required in every case, and this is received as evidence of his the ological training and acquirements and sound ness in doctrine, without further examination by the Board. If, after consideration of the application and testimonials, they are accepted by the committee, a personal interview with the candidate is sought, and that proving satis factory, the appointment is made. The Finance Committee, which consists of three members chosen by the Executive Com mittee from its own body, is charged with the management of all financial interests pertaining to the work of the Board. It receives the esti mates from the missions, from which it pre pares the schedule of appropriations for each year, which is then submitted to the Board for approval. It also audits the accounts of the treasurer. In addition to the regularly con stituted Hoard, eaeli Classis nominates from its own members a missionary agent, subject to the approval of the General Synod, for the purpose of advancing the interests of foreign missions within the bounds of the Classis. These agents are, by act of General Synod, authorized to at tend any or all meetings of the Board, and to participate in its proceedings by voice and vote. This agency serves a very useful purpose as a medium of communication between the Board and the churches, and in developing and foster ing a greater interest in missions throughout the churches. REFORMED (DUTCH) CHURCH 271 REF. PRES. (COVEN.) CHURCH For several years past thr General Synod lias directed that apportionments of the whole amount needed for the work of each year be made by the Board among the various Classes of the church. The further distribution de volves upon the missionary agent in each Classis, with or without the advice and consent ing action of the Classis. For several years, beginning in 1880. a General Missionary Conference lias been held, usually in October or November of each year. These meetings have been occasions of deep interest and great spiritual power, and have greatly helped to swell the tide of enthusiasm, which has been steadily rising throughout the de nomination. During the years 1882-89 the Board has sent out a total of 132 missionaries, including 50 ordained (8 physicians), 6 unor- dained men, 51 missionaries wives, and 25 un- married female missionaries, and has organized 51 churches, with an aggregate of 3,719 mem bers, in India and China. Reformed (German) Cliureli in the United State*. Headquarters, Pottsville, Pa., U. S. A. The Board of Commissioners for Foreign Missions of the Reformed Church in the United States was organized on the 29th day of September, in the year 1888, at Lan caster, Pa., during the sessions of the Synod. It is an interesting fact that the suggestion to organize a Foreign Missionary Board came from the Home Missionary Society. There was no opposition to it on the part of the delegates. The Synod made a good beginning. Imme diately five ministers arose and signified their willingness to sustain a missionary of the cross in heathen lands. Rev. Dietrich Willers, D D., was the first president, and a very sincere friend of the cause. Rev. Elias Heiner, D.D., of Baltimore, Md., an officer of the Board for a quarter of a century, was one of the most active ministers, taking a deep interest in the work and giving to its support his fervent prayers and constant labors to the last hour of his life. Elder Rudolph F. Kelker, the vener able treasurer, is the only link that unites the past with the present. His zeal and fidelity are Avell known throughout the Christian Church. Among the many faithful servants of the Board was the late secretary, the Rev. Thomas S. Johnston, D.D., who died at his resi dence in Lebanon, Pa., June, 1887. Although the Board had no foreign mission ary of its own, yet the Reformed Church in the United States was a regular contributor to the A. B. C. F. M., towards the support of Rev. Benjamin Schneider. D.D., from October 13th, 1840, to October 9th, 1865, just twenty-five years. Beginning with 1860, the Synod became dissatisfied with this way of evangelizing the heathen, and in 1865 it decided to establish its own mission and to cease contributing to the American Board. From this time on the Board applied its funds to the support of the East In dia Mission, and to the work among the Winne- bago Indians in Wisconsin. In the year 1873 the Board was reorganized. This was a very significant meeting, for it marks a new era in the foreign-mission history of the Reformed Church in the United States. The Board then laid the foundation for its present flourish ing mission in Japan. In the year 1878 there began a most gracious work in the General Synod at Lancaster, Pa., which among other precious results gave a new impetus to the Uoanl of Foreign Missions. It was a happy coincidence that in the same church where the Foreign Mission Board was originally organ ized it should receive new life from the God of Missions. The Board of Commissioners for Foreign Missions consists of 12 members, 8 ministers and 4 elders, elected by the General Synod. The Executive Committee consists of the officers of tin- Board and an additional member elected by the Board. This committee has the general oversight of all the work of foreign missions; and when impracticable to secure a meeting of the Board, it has all the powers of the same to meet any emergency which may occur and which requires immediate action, in which case it may appropriate necessary moneys. The regular meetings of the Board are held annually iin mediately before and after the annual session of the General Synod, and at such other times as the Board shall appoint. Special meetings may be called at any time by the Executive Committee. JAPAN MISSION. The Reformed Church in the United States has a very prosperous mis sion in Japan. It is only ten years old, but during this brief period the Board has sent out three male and three female missionaries. The first missionaries, the Rev. A. D. Gring and his wife, settled in Yokohama, but it was thought best to remove to Tokyo. In May, 1884, he organized the first church, in connection with this branch of the Reformed Church, at Nihou Bashi. The large and flourishing Bancho church is the fruit of the Rev. J. P. Moore s work, the second missionary sent out by the Board, in 1883. In 1887, in reponse to a call from Yama- gata for a teacher in an English-Japanese boys school, Mr. Moore undertook the work, and while teaching there for two years laid the foundation of a strong congregation. In 1885 another missionary went to the field and settled in Sendai, in response to a call from that field, and laid there the foundations of the Sendai Theological Seminary. In the year 1886 the foundation was laid for the flourishing girls school at Sendai. Besides the theological seminary and the girls school at Sendai, the mission of the Reformed Church has paid much attention to evangelistic work. It has three centres of operation, Tokyo, Sendai, and Yamagata, comprising twelve sta tions and seventeen out-stations. Rev. Mr. Oshikawa, who was one of the first Christians in the empire, is identified with this mission. To him belongs the honor of being the pastor of the congregation which purchased in 1887 a large Buddhist temple at Sendai. This is the first instance in the history of the mission work in Japan where a heathen temple became a Chris tian church. Reformed Presbyterian (Coven anter) Cluireh in North America, Foreign Missions. Secretary Rev. R. M. Sommerville, D.D., 126 W. 45th St., New York, N. Y., U.S.A. At a meeting of the Synod of the Reformed Presbyterian Church in North America held in 1818, a committee was appointed to inquire into the expediency of establishing a foreign mission. Nothing was accomplished then, however, and it was not until 1841 that the question was really considered and plans for foreign work proposed. In 1843 REF. PRES. (COVEN.) CHURCH 272 REF. PRES. (COVEN.) CHURCH a committee was chosen to select a field for operation, and the island of St. Thomas in the West Indies was chosen. In 1846 this spot was abandoned in favor of Haiti, and in the fall of that year the Rev. J. B. Johnson was sent out by the Board to inspect the field. In the follow ing year the Rev. J. W. .Morton with his family \\as sent by the Beard to Port-au-Prince, which had been designated by Mr. Johnson as the best place to begin operations, and, after preparing some books in French, the language of Haiti, he opened a school, which was very successful. While laboring at Port-au-Prince, Mr. Morton changed his views in regard to the Christian Sabbath, denying that the tirst day of the week was such. He returned to the United States to lay his case before the synod, and was suspended in May, 1849. The mission to Haiti was then abandoned. At a meeting of Synod held in 1856 interest in missions was revived, and it was resolved to recommence foreign work. Syria was chosen as the field of operations. The Rev. R. J. Dodds and Joseph Beattie were chosen missionaries, and with their families sailed for Syria in Octo ber, 1856. After spending some time in Damas cus in the study of Arabic, Mr. Dodds settled at Zahleh, a large town at the toot of Mount Leb anon, Mr. Beattie meanwhile continuing his studies at Damascus. In May, 1858, Mr. Dodds was compelled to abandon Zahleh on account of the threats of the Catholic priests, and, joined by Mr. Beattie, spent the following year in Bham- dun and Beirut. After several explorations, Latakia, a city on the Mediterranean, was se lected in October, 1859, where the mission was permanently established. In 1867, the United Presbyterian Church of Scotland having abandoned its mission to Alep po, Dr. R. J. Dodds took charge of it until his death in 1870. The work was extended to Suadea on the river Orontes in 1875, and to Tarsus in Cilicia in 1882. The Latakia Mission has also undertaken work on the island of Cyprus, which has so increased that the Board has appointed a missionary to take charge of it. Within recent years a Chinese mission has been in progress in Oakland, Cal., and Indian mis sions have been established at several points in the United States. LATAKIA MISSION. As has been said, the Rev. Messrs. R. J. Dodds and Joseph Beattie were sent out by the Board in 1856 to open a mission among the Jews in Syria and Palestine. They went first to Damascus, intending to make that the headquarters of the work, but finding the Jewish field occupied they removed to Zah leh in Mount Lebanon From Zahleh too, for reasons stated elsewhere, they were obliged to remove, and while looking for another field they met the Rev. S. Lyde of London, who was searching for the right persons to take up his work among the Nusairiyeh, which on account of failure of health he was obliged to lay down. While travelling in 1854 Mr. Lyde bad come upon these strange people of Northern Syria, and, seeing their degradation and vice, had com menced a mission among them, which for sev eral years he carried on at his own expense at Bahamrat. This work he now requested Mr. Dodds to undertake. Feeling that Providence must have brought about their meeting, Mr. Dodds agreed to do so, and with Mr. Beattie commenced operations at Latakia, with Baham rat as an out-station. The Nusairiyeb, to whom they attempted to bring the gospel, while nom inally Moslem, are really a pagan people. The} aie the lineal descendants in race and religion of the Canaanites who fled before Joshua, and are as yet almost absolutely inaccessible to any Christian influence. Holding to their ancient faith with a pertinacity that is wonderful, yet compelled by a relentless oppression to cover their belief under the forms of a hated religion, they have developed a power of deceit and dis simulation probably not equalled in the history of any race. Defying all investigation, punish ing treachery or apostasy with instant death, they seem impregnable to approaches of any kind, and have repelled in their gloomy isola tion all Christian workers "except the sturdy Scotch Covenanters, who with persistency not less dogged than their own, but with a faith which lays hold on the power of the highest, have commenced their attack. " Mr. Lyde dur ing his life among the Nusairiyeh learned many of their customs and secured some of then religious books. From his published account of them we quote the following facts in regard to their history and religion. Politically they are divided into many tribes or clans, each with its own chiefs or sheiklis, who are continually at war with each other. These wars are caused by the old custom of avenging the blood of the slain by his next of kin; only the custom has been broadened by the Nusairiyeh; so that it is not the next of kin that takes vengeance on the murderer, but the whole clan of the murdered man becomes the avenger, and the whole clan of the murderer, the party on whom vengeance is to be taken. Occasionally the matter is settled by paying the " price of blood." In religion they are divided into two sects, the Shamaleiyeh and the Kalazeiyeh, the main difference between them being that the former reverence or worship the moon, and the latter the sun, as the dwelling-place of Ali. The former are the stricter in the practice of their religion, and it is almost impossible to open a school or do any mission work among them. Their condition socially and morally is of the lowest, and the government, although counting them as a Mohammedan sect and drawing soldiers from them, considers them so unclean that it will neither allow them to enter the mosques, nor eat any meat which has been killed by them. Much more might be said, but enough has been told to show the ex ceeding difficulty of the Latakia Mission, and also that, notwithstanding, a remarkable work lias already been accomplished (see article Nusairiyeh). In the field of Latakia are now two regularly organized congregations, besides the .meat Laiakia. The total number of communi cants is 190. Medical work in connection with the mission was begun in 1865 by the Rev. David Metheny, and carried on by him at Latakia. until 1882, when he remove d to Mersine. Dr. Archibald Dodds taking up his work in Latakia. In 1885 Dr. Dodds was lost in the wreck of the steamer " Sidon," off the coast of Spain, and during the two years Following no medical work was carried on at Latakia. In 1887 Dr. I. M. Balph was appointed to con- duet the medical work of the mission, which had become, and continues to be, a very impor tant feature. The present working force of the mission is: 2 married missionaries, 1 physician, as KEF. PRES. (COVEN.) CHURCH 273 REF. PRES. CHURCH, SCOTLAND above mentioned, 3 lady missionaries, 4 native licentiates, who are also ruling elders, and 34 teachers. The total number of pupils under instruction in the schools is 730. Since the year 1874 the mission at Latakia has had charge of work at Suadea, the ancient Seleucia, which was begun in 1846 by Dr. Holt Yates of London, and carried on by him, or by an agent placed there by him, until 1874. when he gave the property to the Reformed Presbyterian Mission. After his death Mrs. Yates supplied the funds for carrying on the work until the spring of 1890, when her own death took place. Six hundred dollars per an num suffices to carry on the boarding and day school, and the Board is making an effort to supply .this sum by some other means, so that the work need not be stopped. . MERSINE, ASTA MINOR. After the mission at Latakia had been established, it was found that a large number of Nusairiyeh were living in the cities of Mcrsine, Tarsus, and Adana, and surrounding villages, in Asia Minor, and it was decided to open a station among them; and accordingly, in the fall of 1882, Dr. Metheny and Miss Sterrett went there and established a mission, of which the city of Mersine is the headquarters. Here too, notwithstanding very great difficulties and obstacles, the work has made progress. The working force is 2 min isters, 3 female missionaries, and 6 native teachers in charge of six schools, with an aggre gate attendance of 153 pupils. CYPRUS. Some years ago, to put him be yond the reach of persecution, a native teacher was sent from Latakia to Larnaca, on the island of Cyprus. While there he gathered together some children and taught them, thus beginning a work which was continued by the Latakia Mission until 1890, when the school had to be closed. The work was, however, only relin quished for a time, not abandoned; and the Board has now under appointment a missionary to Cyprus, under whose care it is hoped a suc cessful mission may be developed. Reformed Presbyterian Chureh of North America, General Synod, Board of MixMOiis. Headquarters, Phil adelphia, Pa. The foreign missionary work of the General Synod of the Reformed Pres byterian Church was commenced in 1836, in the Northwest Provinces of India. In that year Dr. James Campbell was sent to Saharanpur. In the following year Rev. Joseph Caldwell and family and Mr. James Craig were sent out to join Dr. Campbell, and a Presbytery was or ganized in connection with the General Synod. A large orphanage was gathered at Saharanpur, the principal station, and sub-stations were formed at Roorkee and Dehra. In 1868 the Presbytery of Saharanpur, which had derived its support partly from the Reformed Pres byterian Board and partly from the Presbyterian Board, withdrew from the General Synod, and the mission stations passed under the control of the Presbyterian Board. In 1883 the mission at Roorkee, by mutual arrangement, reverted to the control of the General Synod, and in the same year the Rev. George W. Scott was sent thither by the Synod. Mr. Scott now has un der his care a congregation at Roorkee, eight sub-stations, with a catechist at each, and four zenanas in or near Roorkee. At two of these stations schools have been established and are in successful operation. Preaching services, Sabbath-schools, and prayer-meetings are held regularly at Roorkee. Preaching services are also held in the adjacent villages, in eight of which, as has been said, sub-stations have been formed. In 1884, Mr. Charles G. Scott, formerly of Sialkot, was brought to the United States by the General Synod. After passing through the Synod s Theological Seminary in Philadelphia, Mr. Scott entered the medical department of the University of Pennsylvania, from which he was graduated in 1889, and in the same year was sent by the General Synod to India to join his brother at Roorkee. He has since organized a con gregation of thirteen members at Muzaffarnag- gar, and a church building and mission house are in course of erection at Patala, where the medical department will be an important feature of the work. Just before Mr. Scott s departure for India he was instrumental in leading to Christ a young man from India who belonged to the Society of Arya Somaj, and who is now being educated in Philadelphia by the General Synod for work among his countrymen. Reformed Presbyterian Clitireli in Scotland ; Foreign Mission. From the year 1852 up till 1863 the Reformed Presby terian Church of Scotland had mainly con fined its foreign mission operations to the New Hebrides. In the latter year the church was divided over questions bearing upon the dis tinctive principles and position hitherto held and maintained by the church. The mission aries in the foreign field adhered to the majority of the Synod, who, in 1876, united with the Free Church of Scotland. Since that date the work in the New Hebrides, formerly carried on by the Reformed Presbyterian Church, has been under the direction of the Free Church of Scot land. The minority, who still continued to ad here to the principles and position of the church, found themselves so much weakened, numer ically and financially, by the disruption of 1863, that they felt it impossible to continue to carry on work in the foreign field, alone. In these circumstances, an approach was made in 1865 to the Irish Reformed Presbyterian Synod, then contemplating entrance upon work in the for eign field, with a view to the establishment of a joint mission. An arrangement of this kind was subsequently entered into by the two Synods. Appeals were made for missionary agents, and, after some disappointments, Mr. James Martin, M.A., M.D., offered himself for service in the foreign field and was accepted. Syria, where the Reformed Presbyterian Church in the United States of America had already established a mission, was selected as the sphere of operations, and Dr. Martin was ordained and sent out in 1871. In 1875 Dr. Martin fixed on Antioch as a field and centre for his missionary labors, and up till the present he has continued vigorously to prosecute the work in that place and in sur rounding districts. For a time both the preach ing of the gospel and the educational work in the schools had to be conducted in rented prem ises ; and those obtainable were not always of a suitable and satisfactory kind. After some de lay a plot of ground was secured and a building for mission purposes was erected at a cost of nearly two thousand pounds sterling. This REF. PRES. CHURCH, SCOTLAND 274 RELATION OF MISS. TO GOV TS building furnishes accommodations for public worship, for dispensary purposes, and serves as n residence for the missionaries. In 1884 a branch mission was established at Idlib, a village between forty and fifty miles distant from Antioch, and recently a mission school for girls has been opened in Suadea, the ancient Seleueia. In 1883 Miss Martha Cun ningham, who had been under special training for some time, was designated and sent out to Syria as a female missionary to strengthen the mission stair there. Mr. Thomas Kirkwood, M.A., Greeuock, Scotland, has offered his ser vices as a missionary to Syria,aud he is at present prosecuting medical studies in order to go out as a fully qualified medical missionary. The work is carried on by the stated preaching of the gospel to the congregation that assembles in the mission premises; open air preaching among the Fellaheen; religious instruction in the mis sion schools; visiting, Bible reading and religious conversation by European female missionaries; Bible reading and exposition by a native colpor teur; and Bible reading by two native women converts. The members of the mission congre gation are mostly drawn from the Greek church; but efforts are made to reach the other sections of the population Moslems, Jews, and Nu- sairiyeh as opportunity offers, and some of all these classes have been reached either through the preaching of the gospel, instructions in the mission schools, or by means of private personal dealing with the individuals. The present statistics of the mission are : 1 ordained medical missionary, 2 female mission aries, 5 native teachers; 1 colporteur; and 2 native Bible women. The number of members gathered in is about 40. The ordinary expen diture on the mission will amount to over 600 sterling annually. The mission secretary for the Synod in Ireland is Rev. J. D. Houston, B.A., Coleraine; and Rev. Robert Duulop, Paisley, is the secretary for the Synod in Scotland. Reliobotli, a town in Great Namaqualand, West South Africa, celebrated for its hot springs. Mission station of the Rhenish Mis sionary Society; 1 ordained missionary, 1 female missionary, 5 native helpers, 244 communi cants, 11? school-children. Relation of Missionaries to Gov ernments, This is a matter of great per plexity, difficulty, and importance. The mis sionary is in one sense a man without a country. In another sense he is a man of many countries. He does not renounce his nationality or citizen ship. As Paul at times fell back on his high position as a Jew and Pharisee, so the missionary must often assert his privileges of birth and country. At the same time he is a resident of for eign lands and inevitably related to foreign gov ernments, on his own account, as an individual; in behalf of the property and other local inter ests acquired by his mission, and in behalf of converts and adherents, who rely on him for justice and protection in secular as well as sacred things. As Paul appeared now before Ananias, the high-priest; now before Felix and Festus, Roman governors; now before Agrippa, and finally appealed to Ca-sar: so the mission ary may find himself tossed between different, often contacting, sources of authority, seeking to reach some supreme Caesar, often finding only Herods and Pilates who will make friend ship ovei his defeat. The relation which he sustains to various governments may be one of defiance, of alliance. or of independence. These occur in all degrees ami in all combinations. They may apply to the home government, the foreign governments, or to both. Ever since the Apostles met the prohibition of their persecutors by saying, " We ought to obey God rather than men, and re joiced "that they were counted worthy to suffer dishonor for His name," the first preach ers of the gospel have encountered in most countries the hostility of the powers that be. From Stephen to Bi>hop Hannington they have found ho.-iile peoples and rulers arrayed against them, and yet have persi>ted in gentle defiance of threat and command and force. The first Protestant work in Japan was in quiet disregard of hostile laws, proclamations, and penalties. And for years before. Catholic priests had been at work sustaining suppressed Christianity, "sleeping," as one of them ex pressed it, "by day, working by night." Long have they also done the same in Korea, where, at last, our own missionaries are to-day, having come for the understood purpose of establishing a prohibited religion. Their position at Seoul, the capital, affords a most interesting instance of the curious intermingling of possible rela tions with different governments. As foreigners at an open port they are under the diplomatic protection of their home governments. As court physicians, heads of hospitals, asylums, schools, etc., they are under the protection of the Korean government, receive distinct ap pointment as Korean officials of a certain rank, and have a kind of private policemen assigned them for protection and service. In private they are also recognized as missionaries. Yet in all this public capacity, mission labor is pro hibited; in any capacity it is liable to be stopped at any moment. The situation is one full of complications both for the judgment and the conscience. But Christianity is taking root in Korea; it has made progress more rapidly than in Japan at the start; churches are already or ganized, one of which has grown in three years from twenty members to over one hundred. Even in Japan one restriction yet remains which involves the question of the true relation of the missionaries to the Japanese government. Outside of the open ports, passports are still re quired. These may be procured for residence by teaching in a Japanese school. For travel they can be had only for purposes of health and science. It is still a question among mission aries whether it is legitimate to use such travel ling passports for evangelistic purposes, and whether the truer policy would not be to re fuse to take out such ambiguous permits, cast ing all the evangelistic work on the native Christians until the whole country is thrown open to foreigners. The first missions to India were in defiance not so much of heathen, as of Christian, govern ment. The history of the East India Com pany s friendship with heathenism and hostility to Christian effort is one of disgrace, happily relieved, however, by noble exceptions, and steadily improved by the pressure of the belter sentiment of England until, with the assump tion of rule by the British government in 1N.~>7. the present policy of friendly ueuiralily was adopted. At the time, however, there was often nothing for the deported or prohibited missionaries to do but seek some other country, RELATION OF MISS. TO GOV TS 275 RELATION OF MISS. TO GOV TS like Runna, or cast themselves on the help of a friendly government like that of Denmark at Serampore, or wait in quiet and disguise for reluctantly extorted permission to go on with work. In Turkey the Christian lahorer stands under flic protection of his own government, with ex- pi ic i t recognition of his character asa missionary. Yet so far as his work touches Mohammedan ism, he is engaged in an endeavor to lead persons to violate by a change of religion the most stringent provisions of their sacred law. This change only the most persistent pressure on the part of Christian governments has induced the Turkish government to permit in theory. Practically it is still bitterly opposed. The relation of a missionary to a government thus compelled against its will is of necessity strained. He must avow purposes utterly re pugnant to the authorities. Yet he must claim rights and privileges secured for him and his work by treaty obligations. And he must have constant dealings with lower and higher officials who on the most flimsy pretext, or with no pretext at all, seek to close his schools and chapels, stop his printing-press, and silence his native preachers, while the unthinking multi tude are stirred up to riot against Protestants, and wildest excesses are committed, until the diplo matic screws force the powers at Constantinople to interfere. The censorship of the press exer cised in Turkey and especially directed against the missionaries is in many cases only more ignorant than it is severe. School-books are claimed for inspection. Months pass. A decision is entreated. At last some official, who may know little or nothing of the contents of the book, gives or refuses the permit. Hamlet, Macbeth, Richard the Third, and Julius Caesar are prohibited because they portray the death of kings. A pamphlet was recently published by a Greek benevolent so ciety in Constantinople which bore on the title- page a quotation from Paul s Epistle to the Galatians. Shortly after an officer appeared in the printing-office with instructions to arrest one Paul, who had been writing letters to the people of Galata, a section of Constantinople, and to secure a copy of these presumably sedi tious letters. It was of no use to tell him that Paul died centuries ago, and that Galatia was a province of the old Roman Empire. In default of Paul, the editor was arrested and put in prison, where he might have been to-day had not the Greek patriarch come forward with a New Testament and shown the officials Paul s letter. At present the Turkish law prohibits the importation of all books reflecting on the government or religion of the empire. The worst of these are burned, the others returned to their native land at the expense of the owners. To keep in communication with hostile offi cials, to avert, evade, or endure oppressive laws, to contend for old-time rights and privileges, to press important cases on the attention of the American consul or minister these are among the great embarrassments and hardships of a mis sionary s life, not only in Turkey, but in China, Korea, and, to some extent, still in Japan. Such are also some of the great difficulties in Austria and other papal countries. And a large part of the time of the American minister at Constanti nople, even though he be a Hebrew, must be and has been spent in protecting the interests of missionaries against the assaults and intrigues of those who are opposed to their work. How a man shall be at once just and wise and true and Christian is often a most difficult ques tion to answer. To specify but one point: How far may a missionary yield to the corrupt prac tices which prevail in Turkey and China, and secure his ends by a " proper" consideration? Uarksheesk is expected, and demanded. In most instances it is practically nothing more than a fee imposed by custom instead of being sanc tioned by law. Yet it.s influence is demoralizing. How far shall the missionary sanction the pre vailing corruption? how far must he resist it? This most practical question repeatedly recurs. The missionary s relations to the government in India are also embarrassing in much the same way, though from a very different cause, as there it is help rather than hindrance that he receives from the state. Subject to official in spection, the government makes large grants of aid to all schools which fulfil certain conditions. The mission schools are largely sustained by these grants. But to conform to the minute and ever-changing requirements, to prepare scholars for the numerous examinations, to se cure and retain the favor of the inspector and other officials, involves such an amount of time, delay, labor, annoyance, and secularization of the school, that many missionaries are of the opinion that it would be better, once for all, to dispense with all financial help from the gov ernment. Much more entangling, however, are the re- lationsof the missionary who enters into alliance with governments of any kind. It is as harm ful to his work as the alliance of Church and State has ever been from the time of Constan tino. The failings of Roman Catholic missions in this respect, whether in North and South America, in Japan, China, India, or other countries, are too well known to be told. The} form a most instructive part of the history of missions. France and Germany to-day are eager to offer such alliance to missionaries. France, in particular, has sought to advance its diplomatic and colonial interests through claim ing to be the protector of the missions. It has long sought to gain political power in China by posing as the patron of all Roman Catholic missionaries of whatever nationality. It has regarded and treated both Catholic and Protes tant missionaries as its own emissaries in push ing its colonial schemes. The Legion of Honor has been recently conferred upon M. Casalis, an old French Protestant missionary, for "extend ing the influence of France in Basutoland," in the sphere of British influence in South Africa. Germany, too, has the colonial fever, and the interest in missions has been increased all over the land because it is believed that even if missionaries are not successful as Christianizers of heathendom, they can be used wisely as Germani/.ers of certain parts of it. As a veteran missionary friend in Germany puts it: The opinion of the German African Society with regard to missionary societies is that they are not unselfish attempts to spread the gospel, but merely handmaids to colonial politics a cow to give milk to the mother-country." But this very alliance of the government with missionaries gives rise to a new set of hostile relations. France wants only French, Germany only German, missionaries. The language and RELATION OF MISS. TO GOV TS 276 RELATION OF MISS. TO GOV TS sentiments of each country must be exclusively taught in the colonies of that country. Mis sionaries of other nationalities must be ex cluded, for they neither could nor would enter into such alliances for political and national schemes. This policy has been working with most harmful effect on many missions. It only just failed of breaking up the work of the A. B. C. F. M. in the Caroline Islands, now claimed by Spain. It has driven from Tahiti the Britisli missionaries who converted that island, and in pursuance of it France is now endeavoring to annex the lesser islands of the Society group, to the vast harm of English mission work. The work of the Presbyterian Board in its Gaboon and Corisco missions in West Africa has been seriously interfered with by the edict of the French Government which substitutes French not only for English, but even for the vernacular. The attempt has been made to transfer the work to the French Protestant Society, but so far without success. In the Cameroon country the English Baptists have been driven out by the Germans. One of the jpost conspicuous instaucesof this baneful nationalization of missions occurred at the close of 1887 in the Loyalty Islands. The London Missionary Society had labored there so successfully, that " the whole of the people, so lately wild and savage cannibals, had em braced Christianity." There was left no trace of heathenism. There were self-supporting churches with over 3,000 members. There was but one missionary, with 40 native pastors. Then came the blow which Rev. John Jones thus describes: "I, the only English mission ary on the island, while doing nothing more in religious work than revising the Mare Scrip tures, was, on the morning of the 9th of Decem ber, 1887, expelled by the French Government, at half an hour s notice, from the island, where, with my wife, I had labored to elevate the natives for more than 34 years." Here the French Protestants have established a state church, and regard the native Christians as rebels because they will not attend it. The whole matter of colonies and missions has become a burning question, and the ener getic protest of German mission magazines against all mingling of the missionary interests with national movements stands in strong con trast with the position of most French Protes tants. Whatever profit may accrue to the govern ment from such alliances as this, there can be no question as to their harm to missions. The Dutch Government long ago established relig ion on an official basis in Ceylon, requiring from all native office-seekers assent to its church creed as a condition of appointment. It has left the opprobrious epithet of Govern ment Christian" as a warning against all simi lar attempts to do spiritual work by secular bribes. The missionary is the ambassador of the King of kings. He is the herald of the Prince of Peace. He denies and betrays his Lord if he allows himself to be entangled in worldly schemes which, under cover of a Christian name and purpose, seek political ag grandizement. This danger of alliances with rulers and powers of this world is nowhere greater to-day than in Africa. Petty poten tates of every tribe are only too happy to avail themselves of the resources and science and prestige of a European or American to over come a rival or to regain a throne. Not all missionaries are as wise as those of the Church Missionary Society on Lake Victoria Nyanza, who refused their services for this purpose to King Mwanga, and sought to prevent their native converts from joining his army. It wns an old scandal which declared, especially of China, "With the missionary there is always the inevitable gunboat." The scandal will be as great in Africa, if with the missionary there is always the inevitable gunpowder. " What are we to think," writes Dr. Cust, "of ritles, revolvers, and one thousand rounds of ball- cartridges being part of the outfit of a Christian missionary to Africa in 1880?" Whether for resistance or succor to the native chiefs, such appeal to arms, to armies, and home govern ments back of them, is not of the true spirit of missions. There is frequent call from Africa to England that it should interfere by force in behalf of endangered missionaries. Lord Sal isbury in 1888, however, clearly declined to interfere in territory beyond the sphere of Brit ish influence. "I will not use any language," he said, " to encourage the belief that the gov ernment will make any attempt by military aclion to support the commercial and religious efforts of the missionaries there. . . . We are certain that we should only injure, instead of promoting the great civilizing and missionary efforts if we were to convert them into a cause of war of war the most exhausting, the most terrible, the least remunerative, in any sense ; war with the countless savages who fill these territories." That is perfectly true, and should lead missionaries to avoid all militant relations with their own or any other government. But another large class of questions is added to those which perplex the missionary when he is appealed to by native Christians to secure government aid or interference in behalf of them and their interests. The expectation and hope of such aid and protection from the missionary is one of the motives most dam aging to the sincerity of new converts. It harms the missionary, too, by filling his time and thoughts with civil matters, lawsuits, ap peals, etc. The temptation to such reliance on the arm of flesh to secure the rights and promote the inter ests of native Christians is strongest in British India and its protected states, where British law has modified many old customs in favor of humanity and religious equality. In Travan- core, for instance, the question of the caste privileges of Christians comes up. They are said to be low caste, which would shut them off from much. They claim to be no caste. One typical case decides many. The privileges of entire communities are at stake; the courts must decide, the missionaries must make up, present, and push the case. That may keep them in the courts for years. Anywhere in India the right of Christians to use the village well or fountain may be denied. But the gov ernment has declared the wells free to all. The missionary must bring the case before the col lector. Lands of Christians are involved in lawsuits, perhaps brought on as part of a petty persecu tion by their heathen neighbors, perhaps inde pendent of all religious cause. The influence of the missionary is incessantly invoked to help his adherents. Natural sympathy for those in RELATION OF MISS. TO GOV TS 277 RELATION OF MISS. TO GOV TS distress and the desire to see fair play have made some men allow most of their time for years to be consumed by such lawsuits, whose result, of whatever sort, was sure to be harmful to their spiritual work. There is another connection with the local government, however, which often works for good. From their superior education and ability missionaries are often appointed to some official position. Dr. Verbeck was for some time u state official of Japan. President Martin, of Pekin, at the head of the Imperial College, was appointed by the Government of China. Dr. Allen and Mrs. Bunker were the court physicians of the King and Queen of Korea. Dr. McKenzie at Tieutsien was closely related to the Viceroy Li Hung Chang. Others have served for a time as diplomatic agent of the home government, like S. Wells Williams. Dr. Whitney, of Tokyo, as Secretary of the Ameri can Legation, is in a position to use his official as well as medical services for the benefit of Christianity. Such positions often prepare the way for the gospel, and commend it to strangers. Yet as a rule, contrasting the high calling of a simple missionary with any other position, one might say of some who turn aside from the mission to official work what Dr Carey wrote regretfully of his sou, " Felix has shrunk to an ambassador." It is not strange, when one sees what a snare is spread in all such dealings with magistrates and civil authorities, that many of those who are most consecrated and experienced should decide that the only safe and desirable plan for missionaries is that of entire neutrality in all such matters. The best they can ask from any government is to be let alone, and regarded with friendly neutrality. The best they can do for the mission is to eschew the sword and the rifle, to lean on no arm of flesh, invoke no aid of consul or magistrate, but rely on God and what he may do for his servants. They are not the foes of any people, they should not be the politi cal engines of any government, nor should they make any government their engine. Alone, unarmed, and uninjured Mr. Mc Carthy of the China Inland Mission walked through the whole of China. "I am persuad ed," writes the secretary of a leading society, that official remonstrances do not help in the long-run. Patience is our strength when we are in the right." And another says: " During the whole course of the mission s history our agents have made their way and found safety and acceptance among savage tribes, quite in dependently of any aid from gunboats or other wise from government. . . . Treaty rights in volve treaty wrongs, to the injury of the people, and the hindrance in the most fatal manner of missionary effort. " When the German Government had dis charged the British Baptists from the Cameroon country they asked the Basle Missionary Society, as one related to and sympathetic with Germany, to undertake the work in their place. The Society made the grand response that it had always maintained a position above all political considerations, and would never depart from it, all that was asked being liberty of ac tion. An experiment in this line of freedom from all reliance on government is now being tried in the Soudan. The " Church Missionary Intel ligencer " (June, 1890), says: "Mr. Brooke is anxious that no missionary should seek safety from peril by virtue of being a British subject, and so looking to the British authorities for protection, lie wishes to go to the Moslem and say, You and I are both in equal peril of life and liberty; nothing will be done for me that would not be done for you; if you have to suffer for Christ, so have I. In the Turkish Empire a missionary could scarcely say this; in the Soudan he can if he will. . . . All that Mr. Brooke and Mr. Robinson really asked for was, (1) that no protection should be invoked for them which could not equally be invoked for any converts from Mohammedanism that God might give them; and (2) that neither for them nor lor the converts sliould force or threats, involving the possible use of force, be employed. At a large and enthusiastic meet ing of the committee it was resolved that the committee . . . would be thankful to welcome and send out at once a baud of earnest, devoted men, who, with full knowledge of the risks in volved, are prepared to carry on a vigorous mis sion on such methods as have been above in dicated." Three weeks later the following ex planatory resolution was added: "That while they heartily approve of the desire expressed by Mr. G. Wilmot-Brooke and his brethren to go among Mohammedans with exactly the same liabilities and perils as would attach to Chris tian converts from Mohammedanism in the same countries, they cannot pledge themselves, and do not understand that the resolutions of the committee of correspondence were intended to pledge them, never under any circumstances to interpose in any way to secure the safety or deliverance of the Society s missionaries or con verts who may be in peril of life or liberty^ but they put on record their conviction that the use of force, or of threats implying its pos sible use, in behalf of missions is a line of ac tion which, as a missionary society, they could not take any steps to promote." The general rule of the Church Missionary Society, as published among its regulations, is. as follows: "Every missionary is strictly charged to abstain from interfering in the political affairs of the country or place ia which he may be laboring;" "Never assume a position of hostility to the ruling powers;" " Stand aloof from all questions of political leadership and political partisanship;" " Trib ute to whom tribute is due, custom to whom, custom, fear to whom fear, honor to whom honor." But the instructions of the China Inland Mission to its missionaries are still more strict. Under the head of " Relations to Governments " it says: " Too great caution cannot be exercised by all missionaries residing or journeying in land to avoid difficulties and complication with the people, and especially with the authorities. All the agents of the mission must fully under stand that they go out depending for help and protection on the LIVING GOD, and not re lying on an arm of flesh. While availing- themselves of any privileges offered by the British or Chinese Governments, they must make no claim for their help or protection. Appeals to our consuls to procure the punish ment of offenders, or to demand the vindica tion of real or supposed rights, or indemnifica tions for losses, are to be avoided. Should trouble or persecution arise inland, a friendly representation may be made to the local Chinese RELATION OF MISS. TO GOV TS 278 RELIGIOUS TRACT SOC. officials, failing redress from whom, those suffer ing must be satisfied to leave their cse iu God s hands. Under no circumstances must any mis sionary on his own responsibility make any ap peal to the British authorities. As a last re source the injunction of the .Master can be fol lowed: If they persecute you in this city, tlee ye into another. " Of that independence of all earthly govern ment which must often become defiance, no one has spoken better than Dr. Dull in his letter in 1S41 to Lord Auckland, Governor-General of India. In a question "allecting the interests of eternity not less than those of time, the Chris tian missionary must not, dares not, be silent, even if his voice should be uplifted against kings and governors and all earthly potentates. When the honor and glory of his Divine Master and the imperishable destinies of men are in volved, the ambassador of Jesus can brook no dalliance with mere human greatness or rank or power. In the spirit of Basil iu the presence of the Roman prefect, he is ever ready to ex claim: In all other things you will flud us the most mild, the most accommodating among men; we carefully guard against the least ap pearance of haughtiness, even towards the ob scurest citizen, still more so with respect to those who are invested with sovereign author ity; but the moment that the cause of God is concerned, we despise everything. " Religious Tract Society. Headquar ters, Paternoster Row, London, Bug ad. This Society was established in London iu May, 1799, at the instance of Rev. G. Burder and Rowland Hill with some associates. Its first secretary was the Rev. Joseph Hughes. From the first, the Society has been unsecta- rian in principle, always selecting its committee from Churchmen and Nonconformists equally. Its special work is the publication and dis semination of Christian tracts and books, both at home and abroad. It carries on its work both by special agents and colporteurs, and by means of grants to Missionary and Tract Societies throughout the world. The accom panying statement of the general character of its work is from one of the officers of the Society, and indicates very clearly the nature of the work carried on by all the different Tract and Publication Societies of both Great Britain and America. Towards the close of the last century and the beginning of the present there came that great outburst of missionary enterprise to which all the most powerful societies owe their origin, and the blessed influences of which are yearly widening and deepening over the whole heathen world. At this very epoch, viz. in 1799, a few earnest, devout, practical Christian men met together in St. Paul s Churchyard, and founded a society, then scanty in numbers and weak iu resources, for the production and the sale of religious books and tracts. But the little society was a seed. It had within it some portion of the divine life, and it grew; and now " it has become a tree, and the fowls of the air come and lodge in the branches thereof." Out of the Religious Tract Society sprang almost immediately the Bible Society, and in less than a hundred years the work of the Tract Society has so developed that it is now carried on in two hundred languages, and the publica tions fostered, and in many cases rendered pos sible only by its aid, are now coextensive with the whole mission field. It is no exaggeration to say that there is scarcely a society or a missionary laboring for the salvation of the heathen who is not aided materially, directly or indirectly, by its work. It was not until the year 1818 that (lie Society made its first grant for foreign work. In that year it voted $5oO to aid French Protestants in their efforts to counteract infidelity and irre- ligiou by a wide circulation of tracts. 1 his work developed into the foundation of the Paris Tract Society in 1820, and of the Toulouse Book Society in 1835. From this bcirinnini:, close to her own shores, the circles of hem ti- cent influence have widened out decade by decade until they now embrace the habitable globe. The original method of foreign translation work was to do it in the main, if not wholly, at the central office in London. Such tracts and books as were deemed suitable for the localities assisted were prepared in London, and then forwarded to the distributing agencies. In the beginning of the great enterprise it was hardly possible to do otherwise. Means of communication were slow and uncertain, labor ers were few and far between, knowledge of special districts and special needs was neces sarily imperfect. But the principle on which the work has been pursued from the first is to do the best possible at any given time, although it may not be the ideally perfect. Iu process of time experience indicated defects in the method of centralization. It was found, for example, that many tracts prepared in London for French readers had one radical defect they were not truly French. The words and phrases were those of our volatile, light-hearted, attractive brethren, but the subt ler modes of thought, the national point of view, the knowledge of French life, were not there, and hence the tracts only very imper fectly did their work. And so it came to pass that a new principle emerged, viz., that of try ing to work wherever possible through local scholars and translators. The enormous ad vantage of this method can easily be seen. The worker on the spot, in close touch with those whom the tract, or book, or newspaper is in tended to benefit, familiar with local coloring, and modes of thought and peculiarities of language, must of necessity know other gifts being equal how best to put the truth into the language and form desired. Hence the bulk of the work for France was transferred at an early date to Paris and Tou louse, the Society in London stipulating that the workers in these places should first determine what in their judgment was best suited for the needs of France, should then put their propo>als in a clear and business-like form, and thus ren der them suitable for consideration by the Lon don ( ommittee. When this was done, if, in accordance with their prayerful judgment, the scheme was one the ( ommittee could approve, the Tract Society did all in its power to carry it into practice. For many years past, in addition to special grants for special publications, the Depot Cent rale, Paris, has received $1, <)()< an nually, the Paris Tract Society $1,000 Off 1,000, and the Toulouse Book Society 2, (MM). The most interesting recent extension of this principle- in the foreign lield has taken place in China. In no country is the circulation of RELIGIOUS TRACT SOC. 279 RELIGIOUS TRACT SOC. Christian literature easier or more fruitful in the most blessed results. From the time of Morrison onwards the missionaries have labored unceas ingly in the effort to give the millions of China pure Christian literature. Special conditions have rendered the work exceptionally difficult. .Missionaries arc but human, and differences of opinion carried sometimes to a point where tliev have been positively hurtful have not been unknown. In 1882 the Society made a resolute effort, so far as their translation work was concerned, to bring about closer union and fuller co-operation among all their helpers. As regards translation work, the day for the solitary worker has almost passed. Hence Dr. Mur doch visited all the chief centres of Chinese Christian literary production, held conferences with the brethren, and finally formulated a sehenfte which has since, to a very large extent, been accomplished. This was to map out China into well-defined districts, to secure a thoroughly representative committee for each district, to lay down as an axiom that the chief literary enter prises of each district must be carefully consid ered by its committee, and that only upon their recommendation could tracts and books be sanc tioned for publication. Three such committees are now at work: the North China Tract Soci ety, having its headquarters at Tientsin ; the East China Tract Society, with its centre at Shanghai; and the Mid-China, located at Han kow. The South China Committee has not yet been formally constituted. The benefits of this system are : The Commit tee does not repress but encourages individual effort. It gets the best literary workers to take seats at its board. The various projects are dis cussed, the literary achievements criticised by the men best competent to form an accurate judgment; while a unanimous request from such a body comes to the home Society with a force which only one consideration lack of funds is able to resist. One constant effort on the part of the Society is to get larger funds for China. Sums varying from $1,250 to $2,000 are granted annually to these committees ; the constant effort being made to use these grants as stimulants to the liber ality of others. For example, it has become a common practice for the Society to bear a part only of the expense of an undertaking. The proportion varies between one-quarter and three- quarters of the whole outlay. In this way others are influenced to give, and many a use ful book, such as the Bulgarian Bible Diction ary, or the Japanese Pilgrim s Progress, or "More about Jesus," in the Congo language, has been thus sent on its useful way. The great missionary societies ha~ve always admitted the need for and the benefit of Christian literature in the foreign field; but it is not always possible, and sometimes it is not even deemed needful, to get the very best and ablest men to devote themselves to this department of work. Much, however, has already been accomplished, and still greater results are possible in the near future. A few examples of what has been done will illustrate the work of the Society. The New Testament part of the well-known Annotated Paragraph Bible has been translated into eleven languages, and of these, special mention may be made of the renderings into Urdu, Marathi, Tamil, Kan.irese. Sinhalese, Burmese, and Arabic. The recent visit of Dr. Wright to China, and the great conference held at Shang hai early in 1890, emphasized the need in China for not only the Word of God, without word and comment, in such Chinese renderings as the ripest Christian scholarship can give it, but also of editions containing such explanations as will remove difficulties peculiar to Chinese modes of thought and habits of life, and also equip the native convert with the best and latest aids to Bible study. The preparation of such editions as these will, in all probability, fall to the lot of the Tract Society. Next to the Bible the Pilgrim s Progress is the book that has done most for the evangelization of the human race. This book has now been trans lated into no less than eighty-five languages, and in almost all of these editions the Society has had a hand, sometimes bearing the whole, sometimes only a fraction, of the cost. In its committee room in Paternoster liow stands a case containing specimens of nearly all these edi tions, and it would be hard to select a better object-lesson upon the spread of the gospel in our clays than a careful inspection of these shelves. The Englishman, the Welshman, the Highlander, the Irish Erse-speaking peasant can there find the book in his native tongue; the Finn, the Russian, the Czech, the Greek, and the Armenian can delight his eye with familiar words and phrases; all the chief lan guages of India and China are represented; the Cree Indian, the Maori, the Kafir, the Mala gasy, the Mexican, the dweller in Eastern or Western Africa, and the whilom cannibal from the islands of the Pacific can there follow the stages of the journey to Mount Zion by the aid of the only language he knows; and as the Jap anese or the Chinese sees the Pilgrim strug gling in the Slough of Despond, or passing through Vanity Fair, or crossing the cold dark river with the golden gates beyond, his feeling of national pride is gratified by illustrations executed by his own countrymen, representing exclusively costumes and habits familiar to him, and yet showing by the admirable way in which they illustrate the text that the life and the heart of the Oriental are subject to the same sins and need the same Saviour as the dweller in the west. As illustrations of the scope and variety of for eign translation work, reference may be made to the new publications of 1888 and of 1889. In the former year there were prepared and is sued in the way indicated above a Bible Dic tionary for Spain, a Hymn-book for Portugal, a Church History for Bohemia, a Book of Prayers and Meditations for Hungary, a Com mentary for Bulgaria, Bible Stories and " Come to Jesus" for Poland, a Church History for Samoa, the Pilgrim s Progress in Fauti (East Africa), a Hymn-book for Bechuanaland, the Pilgrim s Progress in Chinese (Swatow), a Hymn Book for Foochow, "More about Jesus" for the Congo, a Concordance for the Loyalty Islands, and a tract by John Williams, the martyr of Eromanga, for the Hervey Group, Polynesia. In 1889 the chief produc tions were a second edition of the Japanese Pilgrim s Progress and a volume on the Evi dences of Christianity" in the same tongue; a series of four-page tracts in Arabic consisting exclusively of Scripture passages bearing on the fundamental doctrines of Christianity, for circu lation, among Mohammedans, and at Cairo an Arabic edition of " The Silent Comforter" was published; for Abyssinia the Pilgrim s Pro- RELIGIOUS TRACT SOO. 280 RHENISH MISSION SOC. grass in Amharic; a new edition of the same book, a Bible Dictionary and a large hand some hymn-book with tonic sol-t a notation for Basutoland; for the Congo "Peep of Day," "Line upon Line," and ".More about Jesus;" for .Madagascar a " Life of Luther," a volume of Sermons, and a Catechism; for India special schemes have been under consideration, first to secure there a much larger circulation for ihe " Present Day Tracts," and secondly by the appointment of a special agent to superin tend the production of Christian literature by the ablest man. Great efforts are being made in many parts to preach the gospel by means of newspapers and magazines. In these it is very rare for the So ciety to take any direct literary part. But it is hardly too much to say that if the aid given by the Society were withdrawn a very large part of this work would be either stopped at once, or else permanently crippled. By money grants, by either free gifts of electrotypes of engravings, or else by supplying them at a merely nominal charge, and above all by free grants of enor mous quantities of printing paper, the Society develops this branch of missionary literature. In this way the now very extensive Christian literature of Madagascar has been created; in this way such literary centres as Madras, Cal cutta, Hankow, Beirut, and Constantinople have been doubled or quadrupled in power; and although at first the statement may sound somewhat novel, it is yet nevertheless true that the gospel reaches many a family and many a heart because of this power to give clean white printing paper to the chief centres of mission ary periodical and literary production. Some conception of the present scale of this and the other forms of literary effort may be formed from the fact that the total foreign is sues of all kinds in 18*9 were 15,000,000, and the total expenditure on foreign missionary literary work was as follows: money grants, $50,000; prin ting paper, $12,500; publications of various kinds, $27,500; electrotypes and en gravings, $7,500, making a grand total of $97.- 500 for the year. And these figures give the work of the largest but still only one society among the many that are enlisting the press in the ministry of the gospel to the heathen. Rciidall, John, b Halifax, Nova Scotia, January 21st, 1821; lived in Utica, N.Y. ; studied at Quincy, 111. ; was ordained at Roxbury, Mass., October 13th, 1845; sailed as a missionary of the A. B. C. F. M. the same year for India. He was connected with the Madura Mission. Mr. Herrick thus writes: "Mr. Kendall s love for the natives, shown by a readiness to deny himself in their behalf, his excellent advice to them when in trouble, led them in great num bers, heathen as well as Christians, to trust and love him. The brotherly love and absence of self-interest, always apparent in him, to gether with the rare ability shown by him in the discharge of difficult duties, caused his asso ciates to love him in return, to honor him, and to depend on him with peculiar confidence." For more than twenty-five years he was called to till the offices of secretary and treasurer. His standing as a clergyman, and a man called to the frequent discharge of duties demanding peculiar qualifications, led officers of the gov ernment and other gentlemen with whom he came in contact, to regard him with great re spect. Mr. Kendall had for some time suffered from a disease which required surgical treat ment. Dr. Chester of the mission accompanied him to Bombay to assist in the operation. The operation was not successful, and lie died June 13th, 1883, at the house of Rev. E. S. Hume, after thirty-eight years of mission service. Illicit, Samuel Audley, b Blountville. Tenn., U. S. A., January 23d, 1827; graduated at Kuoxville University 1847; Union Theologi cal Seminary, New York, 1850: spent some weeks in visiting the churches in Tennessee, presenting the subject of missions; ordained February 3d, 1851; sailed as a missionary of the A.B.C.i.M. March 4th, same year, for t he Nes- torian Mission, in company with Mr. Stoddard, who was on his return to Persia. In 1851 Mr. Khea went to the new station at Gawar, among the Koordish Mountains. His associated hav ing died or left, he had the entire charge of the mission field, which was one of much hardship. His health being impaired, he spent the winters of 1858 and 1859 at Oroomiah, and in the latter year was obliged to return to his native land. He re-embarked July 3d, 1860, for Persia, and was stationed at Oroomiah till his death. Mr. Khea was a close student, a thorough and accu rate scholar. He was well versed in Hebrew and Syriac; spoke the modern Syriacwith great accuracy and lluency; was able to preach in Azerbijan-Turkish with acceptance to the Arme nians and others. His last public discourse in that language was delivered in Tabriz a fort night before his death to a congregation of deeply-interested hearers. While at Tabriz he pursued his investigations in the Tartar- Turkish with the view of translating the Scrip tures into that tongue, having already rendered in it the Sermon on the Mount. While in Koordistan he prosecuted the study of Koord ish, and wrote out a small synopsis of the grammar. He was treasurer of the mission, and its business agent in general. He also had the charge of fifteen villages, some of them very large. His travels among the wilds of Koordistan were often protracted and perilous. He embraced every opportunity to preach Christ among Nestorians, Armenians, Mohammedans and Jews, high and low. He had long desired to visit Tabriz, for the purpose of settling diffi culties in the church and removing prejudices from the mind of the foreign minister. The first week of his arrival there he took a severe cold in a sudden change of temperature, which brought on a fever. The next day he appeared convalescent, and started on his journey home ward. Reaching the village of Maian he passed the night in great suffering. The next day he set out for Ali Shah, where in a few hours he passed away. He died September 2d, 1865. The mission thus testifies concerning his worth: "We are called to deplore the removal of one of the most amiable of men, one of the most single-minded and devoted of Christians, one of the most gifted, indefatigable, and devoted of missionaries, and one of the most eloquent and effective of preachers that ever adorned and blessed the missionary cause." Dr. Perkins re marks: "Mr. Khea is one of the finest preach ers I ever heard, whether in the English or in the Nestorian language. The Nestorians de nominate him Chrysostom, from his remarkable powers as a preacher." Rhenish Mission Society, Headquar- RHENISH MISSION SOC. 281 RHENISH MISSION SOC. ters. Barmen, Germany. A small mission society was formed at Elberfeld in 1799, and another at Barmen in 1815. They kept closely connected with the Society of Basle and had their missionaries educated there or in Berlin. But in 1825 an independent mission seminary was founded at Barmen, and in 1828 delegates from the societies of Elberfeld, Barmen, Cologne, and Wesel met at Mettmaim and formed the Rhenish Mission Society, which was confirmed, June 24th, 1829, by Friedrich Wil- helm II. In the same year the new Society sent out its first missionaries. They went to South Africa and landed at Cape Colony in October, 1829. In that region 40 missionaries under the direc tion of the Moravian Brethren, the London So ciety, the Wesleyaus, and the Free Scotch Society, were already at work at 30 stations amoug the Hottentots, Kafirs, Negroes, Bas tards, etc., and the Rhenish missionaries hesi tated where to go. Finally, in the beginning of 1830, they founded their first station at Wupperthal, and in 1832 they built and conse crated their first church at Unterbarmen, after which the South African Mission progressed steadily and safely. In 1884 the Society found that they had more missionaries ready for work than could be employed in Africa, and moved by what they had heard from the American missionary, Abeel, and the Dutch missionary, Medhurst, they decided to open a new field in Borneo, to which they afterwards added two other places in the Dutch colonies of the East Indies, Sumatra in 1862, and Nias in 1865. In 1846 they had also begun a Chinese mission. Meanwhile difficulties arose at home. In 1881 the trade company of the Society failed and left it in debt for 204,966 marks. It was compelled to transfer parts of its Chinese mission to the societies of Basle and Berlin, but the interrup tion of its activity was only short, and it has recently been able to start a new mission in New Guinea. Thus it works at present in four different fields: South Africa, Dutch East In dies, China,and New Guinea. In 1888 its revenue amounted to 382,968 marks; its expenses to 384,762 marks. The whole body of converts under its care was 32,870, among whom were 10,475 communicants, contributing 49,752 marks. It maintained 53 stations, 75 out-sta tions, 69 ordained missionaries, and 166 salaried native helpers. South Africa. This field comprises three distinct divisions: Cape Colony, Namaqua, and Herero. Cape Colony is the best developed of these divisions. It is financially completely self-supporting, though it is very far from being morally able to govern itself. The popu lation consists of European settlers, imported Negroes, native Hottentots, and a mixed people of all possible combinations and degrees. Such a population has, of course, no national relig ion and no national priesthood, a circumstance which cannot but be of some advantage to the Christian missionary. On the other side, how ever, the old saying that a half-breed is more likely to inherit the parents vices than their virtues, is not altogether without truth, and the inborn levity, superciliousness, and frivolity of the half-breeds, together with those remnants of old superstitions which still linger among them, and those new-fangled vices which they are only too ready to adopt, present grave diffi culties. Complaints of drunkenness and lewd- ness are loud enough in almost every report from the individual stations, and only in one case, Schietfouteiu or Carnavon, the remark has been added, that however lamentable those vices may be, they cannot be said to be on the increase but rather on the decrease. Another circumstance causes considerable embarrass ment. When the first Rhenish missionaries arrived.the Hottentots, Negroes, and half-breeds were slaves, and the gulf between the slave and the master cannot at once be tilled up by an emancipation edict. On the contrary, the situa tion becomes for a time more strained. The former slave naturally looks to the mission ary as a protector, and the former master is apt to see in him a kind of seducer. The Cape Colony Government gives a land grant to every school which has a certain number of pupils and the official school inspector s certificate for the standard of those pupils. The schools are consequently crowded. The settlers complain of the impertinence and lazi ness of the working-class, and the missionaries complain of the havoc which the excitement of a discovery of new diamond or gold fields plays in their congregations. The state of affairs is somewhat peculiar, when, as for instance at Saron, the station owns considerable landed estates, and the missionary is not only the pastor, but also the employer. In Namaqua the mission meets great difficul ties. The country is by no means sterile, but it is dry, and the climate is rainless. Without arti ficial irrigation something which, of course, in the present state of civilization cannot be thought of the soil is unfit for agriculture, and the inhabitants are nomads. The bulk of the pop ulation consists of a Hottentot tribe, the Nama- quas, who were gradually forced by their stronger neighbors to leave Cape Colony, where they originally belonged. They brought tire- arms with them, took a fancy for hunting, neg lected their herds, and when game began to grow scarce they robbed their northern neigh bors, the Hereros, who had large and fat herds and no fire-arms. Soon, however, the Hereros came into possession of the necessary weapons. Their defence was successful. The raids were thrown back upon the Namaquas, and in the war, still raging, some of the northern mission stations were utterly destroyed, and conse quently had to be abandoned. Only the five northern stations have been able to continue their work in peace. Moreover, while in Cape Colony everybody is able and willing to speak Dutch, the Namaqua understands nothing but Namaqua, and that language is so uncon genial to the white man s ear and tongue, that even missionaries who for all scientific or liter ary purposes were complete masters of it, could not preach without an interpreter. On ac count of the unpromising prospects of the country and the people, the Germans have been the sole workers of the field, and at Walfisch Bay, which is the inlet not only to Namaqua, but also to Herero, they celebrate service in German. In Herero, he who comes from the south conies into contact for the first time with a genu ine African Negro tribe. They are herdsmen; the milk of their cows is their daily food. They have something like a national religion, and na tional organization. They are dull and slow to impress, but what they once grasp they hold tightly. The language" proved an almost iusur- RHENISH MISSION SOC. 282 RHENIUS, CHARLES T. E. mountable barrier, but the mission has tried with considerable success t<> educate native helpers. Then came the raids with the Naina- quas, and finally the rivalries between the Germans and the English. The German agents were overbearing in their demands, and reck less with respect to the promises they gave. The English agents saw the opportunity and improved it by the introduction of whiskey. By these squabbles the position of the mission ary was, of course, greatly embarrassed. Dutch Jlast Jiiffifs. This also com prises three distinct fields, Borneo, Sumatra, and Nias. Borneo is a huge, hot, forest-covered swamp, so thinly peopled that one may make a day s journey up a river without meeting a single village, and so unsteadily settled that the village of to-day may next week have been moved hundreds of miles away. The inhabit ants are agricultural nomads. When a rice-field turns out less fertile than was expected or be comes exhausted, the farmers take their houses on their backs and go to another place. The missionaries landed in the southeastern portion of the island among the Dyaks, a tribe belong ing to the Malayan race but occupying a very low stage of savagery. In that country and among those people the missionaries labored for eight years before they could baptize the first convert. And even then tuey found they had accomplished nothing. They adopted two measures, both of which mis carried: i.e., the ransoming of " pandelings" or slaves for debt, and compulsory attendance at their schools. The Dyak is either very poor or very rich : one has not a rice-seed to eat, and an other has a gold crown so heavy that he cannot bear it. Then the poor man borrows of the rich, but the rate of interest is so outrageous that a. very small debt will in a very short time make a man a pandeling. He likes, of course, to be ransomed, but that ransom cannot make him a Christian. By the agency of the Dutch government the Dyak children were driven to the mission school, but that was not the true en trance to Christianity either. In 1859 the whole fabric suddenly tumbled down. The Dyaks rose in rebellion, seven missionaries were killed, the rest fled to to Bendjermasin, the seat of the government, and all the stations were burnt down and destroyed. In reality, the rebellion was raised against the Dutch government, but the missionaries were the sufferers, and they were not able to resume work until 1866. From that time, however, the work has progressed steadily and surely. It is principally carried on through the medium of native preachers and evangelists. The first were educated in the Malayan Evan gelical Seminary at Depok, Java; but that method proved a failure. When the Dyak re turned home from Depok, he felt discontented and confused. There is now a small seminary at Kwala Kapnas, and it succeeds. Sumatra has rapidly developed into the most important field of the Rhenish mission. Circum stances were propitious. The climate is much belter than that of Borneo, as most of the stations are situated at an altitude of 2,000 feet or more. The country is well filled up, and the Battas, the .Malayan tribe among which the mission works, are possessed of some civilization. They have themselves reduced their language to writing, and they like to read. Dutch missionaries have long ago mastered the language for all scientific and literary purposes, anil the whole Bible is translated into Batta. Very fortunate also it was that the Kheni-h missionaries came in con tact with the Battas as early as, in some ease- even etrlier than, the Dutch government, whence it followed lhat the peculiar symiKithy \\hich the -tale-men of Amsterdam apparently feel for Islam was not allowed free play. At any rate. u<X long ago the Mohammedans of Sumatra peti tioned the kingot the Netherlands for the expul sion of the Christian missionaries, but the re<|iie-t was refused. Nias is the largest of the chain of islands which stretches alorg the western coasl H Sumatra. It is inhabited by about 170,000 people, who maintain a very lively intercourse with the main island. Opium-smoking and whiskey drinking are common among them, and polygamy is the prevailing custom. Neverthe less, the mission is very promising, as the statis tics show. The Chinese Mission works among the Puntis in the province of Kwantung. It main tains 3 stations, 5 out-stations, 6 missionaries 6 salaried native helpers, and has gathered V J<>5 members, among whom are 155 communicant-. The Rhenish missionaries, like all other mi- sionaries working in China, are forced to con tend with the curious pride of the natives and their peculiar antipathy to all foreign*]-. But they trust that the better mutual under standing which generally results from a fuller acquaintance will in due time correct what ever of mistake there may be at this point on either side. The greatest trouble is that while truth is the fundamental principle of all our morals, the Chinese cultivate lying as one of the fine arts; and when they are caught, they are simply ashamed of their own awkwardness and lack of elegance, but they have no feeling of baseness and depravity. The most discouraging feature of their religion is their ancestor- wor ship, and here Christianity finds itself face to face with a phenomenon which it can neither recognize nor reject, and which, as yet, it does not know how to treat. Until this is overcome, however, Christianity can make but compara tively small progress. Still the latest statistics from China give ground for encouragement. Kaiser ll i//i<iin s Laud in New Guinea did not became a German possession until 1885, and missionary work did not begin there, among the Papuans, until 1887. One station has been founded, at Bojadjim, and the reports are en couraging. Rlieiiius, Cliarlcs Tlicopliilus I ] \\ all. b. November 5th, 1790, at the fortress of Gaudens, West Prussia; attended the Cathe dral School of Marienwerder till his fourteenth year. At the age of seventeen, after many spirit ual conflicts, lie found peace, and devoted himself wholly to Christ. Reading the missionary pub lications of the Moravians, he w-is led to inquire whether he should not preach the gospel to the heathen. I laving decided that this was his duty, he entered in isll a seminary at Berlin, estab lished for preparing young men for the mis<ioi ary work. He was ordained August 7th. 1 s !-. at Berlin as a minister of the Lutheran Church, to be a missionary to the heathen. Proceeding to England, he spent eighteen months, ly direc tion of the Church Missionary Society, with the Rev. Thomas Scott in further preparation for his future work. The court of directors of the Kast India Company having given permission RHENIUS, CHARLES T. E. 283 RHENIUS, CHARLES T. E. for missionaries to go to India, he embarked as a missionary of the C. M. S., February 22d. reaching Madras July 4th. He soon proceeded to Tranquebar, his appointed station. At the end of rive mouths he was sent to Madras to establish a new mission. He was the first to labor there under the C. M. S. Having been appointed in 1816 to revise Fabricius translation of the Scriptures, he found it so defective that he began a new translation. In two years a regular congregation of nineteen, or five families, was formed. During the five years of his resi dence in Madras he was constantly employed preaching the gospel in public meetings, convers ing with individuals, holding discussions with Brahmans or other learned men, studying the Tamil and Telugu, and making frequent tours to various cities and temples. In 1817 Mr. Schmid joined him, to be his colleague for many years in mission work. In 1819 the corner-stone of a church in Black Town was laid, with im pressive services. After laboring nearly six years in Madras, it was decided by the committee that Mr. Rhenius should establish a mission in Tinnevelly district, and in June, 1820, he re moved to Palamcotta. the chief city of the dis trict. Here he found Mr. Hough, the chaplain of the station, who was much interested in the people, and had established several schools. The schools and the heathen, the translation of the Scriptures, and the preparation of a pamphlet, "The Essence of the True Veda," occupied Mr. Rhenius time. He was joined by his be loved friend, Mr. Schmid. He prepared a " Harmony of the Gospels," which has had ex tensive circulation in Southern India. Mr. Hough having left Palamcotta in 1821, Mr. Rhenius held an English service on the Sabbath for Eng lish residents until the arrivalof another chaplain. In 1822 a seminary was established for the edu cation of youth, which has furnished catechists and schoolmasters for the mission. The Madras Bible Society requested Mr. Rhenius to continue the translation or revision of the Bible. In 1824 he visited the missions in North Ceylon, and was delighted with what he saw and heard. The foundation of a church within the mission prem ises was laid January 3d, 1826. Previous to this the services had been held in a building with mud walls, thatched with palmyra leaves, and now too small to accommodate the wor shippers. Besides subscriptions from Europeans, resident and elsewhere, and a liberal grant from the C. M S., a wealthy heathen moodeliar contributed to its erection. The services at the dedication were in Tamil and English, and it was a memorable day for the mission. The dif fering opinions and discussions among Tamil scholars as to the principles of translation led Mr. Rhenius to publish early this year a valuable pamphlet of 60 pages, entitled "An Essay on the Principles of translating the Holy Scriptures, with critical remarks on various passages, par ticularly in reference to the Tamil language." The translation of the New Testament, begun 12 years before, was printed in 1828, but the Old Testament was left unfinished at his death. A distinguishing feature of this mission encouraged by Mr. Rhenius was the formation and settle ment of Christian villages. In order to with draw the converts from the influence of heathen ism, pieces of land were purchased, those who forsook idolatry were located on them,- and formed into a Christian congregation. A cate- chist was appointed, a school established, and a small chapel erected. But when in 1826 and the following years the Christian villages had in creased in number, to relieve the missionary of the burden of their management an association of natives was formed in 1830, called "The Native Philanthropic Society," having for its ob ject " the settling of native Christians in villages, the building of schoolhouses, the acquisition of grounds, etc., for these purposes, and the ren dering of other assistance to the native Christians in their external affairs." In 1832 the congre- gal ions of Mr. Rhenius consisted of 2,519 families, containing 8,780 souls. In 1832 an unhappy controversy arose be tween the C. M. S. and Mr. Rheuius regarding the ordination of natives, some having declined ordination because they could not subscribe to the articles, homilies, and canons. Mr. Rhenius proposed that the missionaries be allowed to use the German mode of ordination, to w r hich the natives would not object. That the committee might know exactly his views in regard to the church, he sent them a " review " of a book by Mr. Harper entitled "The Church, her Daughters and Handmaidens." The Committee charged him with impugning in this the govern ment, ritual, formulas, and discipline of the Episcopal Church, and dissolved the connection between him and the Society. He replied that the Home Committee had long been aware that he held the sentiments on church forms ad vanced in the review, and that the mission had been conducted without disapproval in accord ance with those sentiments. He said also that he never promised to submit to the English bishops, nor even to observe the Church of England forms; that the C. M. S. had followed the example of other English societies, whose missions in India were conducted by Germans according to the form of the German church, and which authorized their German mission aries to ordain native priests according to the German ritual. The Committee adhered to its resolution that the connection between them must be dissolved, and also that he must leave the district of Tiuuevelly. Admitting that the property belonged to the Society, he maintained that he had a strong claim to the congregations; yet for the sake of peace he would leave. Against the protests of the catechists he went to Madras, and fixed upon Arcotasthe field of his future labors. While there he received numer ous letters from Tinnevelly signed by a large number of catechists urging him to return. They wrote also to the Committee expressing their dissatisfaction. He returned, and finding the situation as represented, he decided to re main. In October, 1835, he was again in his chosen field. Separated from the C. M. S., and not connected with any organized body of Christians, he was dependent on the offerings of the friends of missions. Liberal donations came from England. Scotland, Germany, America, and India, so that he was able to go on with his work without embarrassment. In 1836 he pub lished a " Grammar of the Tamil Language," 8vo, 300 pages, a work of high merit, and he intended to begin the preparation of a Tamil dictionary. Just before his illness he finished " The Summary of Divinity " in Tamil, for the use especially of catechists. His " Harmony of the Gospels " is in general use. He was struck with apoplexy, and died June 5th, 1836. In the death of Mr. Rheums India lost one of its greatest missionaries. In unremitting RHENIUS, CHARLES T. E. 284 RIETFONTEIN labors be was not surpassed by any, aud as a Tamil scholar lie had no superior. The follow ing estimate of his character and work is from the "Madras Budget:" "Since the days of Schwartz there has been no missionary in [South ern India equal to Rhenius. The happy union of such cheerful piety, masculine talent, strength and activity of mind, promptitude of -action and decision of character, high acquire ments in the native language, with a bodily ((institution capable of great and sustained exertion, entirely consecrated to the Saviour s service, has not appeared in the missionary field. It was not merely or perhaps most by his preaching and teaching of the gospel that he has been the instrument in the hand of God for enlightening aud saving men: his Tamil writ ings are both numerous aud valuable, and will long delight and instruct both Christians and heathen. His piety and worth drew men s hearts to him. He had an extraordinary power over those who came under his personal influ ence. There was something winning in his manner and address; and few remained long with him, or came often under his ministrations without being brought under an influence which led them to vital religion. He was an honored instrument for bringing many to a knowledge and love of the Saviour, and his memory will long be cherished in the Indian church." Richards, James, b. Abington, Mass., TJ. S. A., February 23d, 1784. He was con verted at the age of thirteen, and early ex pressed a strong desire to devote himself to the ministry. He graduated at Williams College in 1809, where he excelled in mathematical studies. He was the class-mate of Samuel J. Mills, was with him at the haystack prayer- meetings, and between them a very endeared friendship was early formed. He was among the first in his native land who devoted them selves to the cause of foreign missions, at a time when the subject had excited little atten tion in America, and before any except the little band of brethren (see biographical sketch of Mills) had thought of making it a personal con cern. At Andover Seminary, where he grad uated in 1812, he labored with Mills and others to promote a spirit of missions among the stu- dents.and in the Christian public, by distribution of books and pamphlets. His name was one of the six who drew up the memorial to the Massa chusetts General Association that led to the formation of the A.B.C.P.M. But his name and that of Hull were withdrawn lest the Associa tion should be alarmed at the expense of sup porting so many missionaries. He was licensed to preach in 1812, and studied medicine two years in Philadelphia, preaching while there to destitute congregations, and also employed as a city missionary. Ordained 1815 at New bury - port with Mills, Warren, Meigs, Poor, and Bard- well, he sailed the same year, October 22d, for Ceylon. On leaving his native land he said : "I have been waiting with anxiety almost eight years for an opportunity to go and preach Christ among the heathen. I have often wept at the long delay; but the day on which I now bid farewell to my native land is the happiest day of my life." He reached Ceylon March 22d, 1816. His health having soon failed, he took a voyage to the Cape of Good Hope, but returned without much benefit. He continued however to perform missionary work and to render im portant service as a physician for four years. He died, after intensely painful sufferings, in Jaffna, Ceylon, August 3d, 1822, and was buried at Tillipally. Richards, William, b. Plainfield, Mass., U. S. A., August 22d, 1792; graduated at Wil liams College 1819, Andover Theological Semi nary 1822; sailed November 29th, same year, as a missionary of the A.B.C.F.M., for the Sand wich Islands, accompanied by four natives edu cated in the United States. He was stationed at Lahaina, on Maui. In 1837 he visited his native land with his wife and six children, arriving in May and returning in November. In 1838the king and chiefs requested him to become their teacher in the science of government and laws, and also their chaplain aud interpreter in their intercourse with foreigners. As he was well fitted for the position, and had the entire confi dence of the king, chiefs, and people, the mis sion and the Prudential Committee approved of his compliance with their request. He was accordingly released from the mission and his connection with the Board, "that he might guide the infant steps of the government as it went onward, relaxing the bands of despotism, and forming relations with the great Christian world." The government up to this time was an absolute despotism, the chiefs sole proprie tors of the soil, and the people virtually slaves. Dr. Anderson, who knew Mr. Richards well, having been his class-mate in the theological seminary, testifies to his "intelligence, his sound judgment, and utmost disinterestedness." In 1840 the king conferred upon the people a constitution, recognizing the three divisions of king, legislature, and judges, and defining the duties of each. The code of laws adopted by the nobles and people was translated into Hawaiian by Mr. Richards, occupying 228 pages. From 1842 to 1845 he was absent on a mission to secure the acknowledgement of the independ ence of the islands by Great Britain, France, and the United States. After this recognition by foreign powers, he was sent as embassador to England and other courts. On his return in 1845 he was appointed minister of public instruction, which office he held till his death, November 7th, 1847. His influence with the king and government was very great. The mission thus speak of him: "For many years he -v\as an efficient and self-denying missionary. He always displayed a deep aud cordial sympathy with our work, and was wholly devoted to the instruction of the Hawaiian race. As the ad visor of the king and chiefs, he was often em barrassed by the opposition of foreigners; but he enjoyed the confidence of the government to the end, and when he died the grateful nation decreed a pension to his widow. Kibe, a town on the east coast of Africa, in Masai-land, northeast of Freretown. Mission station of the United Methodist Free Churches; 7 native preachers, 1 chapel, 108 church-mem bers, 54 Sunday scholars. Richmond (1), an out-station of the S. P. G. Mission at Grahamstown, Cape Colony, Africa. (2) Mission station of the United Free Churches in New Zealand ; 70 church- members, 1 chapel, 230 Sunday scholars. Rictfontciii, a town in Great Namaqua- land, South Africa, near Keetmanshoop. Mis- RIETFONTEIN 285 RIO DE JANEIRO sion station of the Rhenish Missionary Society; 1 missionary and wife, 1 female missionary, 75 communicants, 100 scholars. Ritt Version. The Rifi is a dialect of the Shilba, and belongs to the Hamitic group of the languages of Africa. It is spoken by the wild tribes in the mountains in the north part of Morocco. Mr. William Mackintosh, agent of the British and Foreign Bible Society, at Tan- giers, translated nine chapters of the Gospel of Matthew, which were tentatively printed in Arabic type in 1883. As these few chapters of Mr. Mackintosh s version were much admired by the natives, the translator proceeded with his version, and the entire Gospel was published in 1888. Mr. Mackintosh is continuing his trans lation work, and is preparing the Gospel of John. Riggs, Stephen R., b. Steubenville, Ohio, U. S. A., March 25th, 1812; graduated at Jeffer son College; studied theology at Alleghany Seminary; ordained April 6th, 1837; went at once, with Mrs. Riggs, under appointment of the A. B. C. F. M. to the mission among the Da- kotas. Here he labored with great zeal and success in missionary and literary work at vari ous places till the Sioux outbreak of 1862, when, barely escaping with his life, he fled to St. Paul, returning soon as chaplain of the military forces sent to suppress the outbreak. For three years he dwelt at St. Anthony, making frequent and important visits to the Dakota prisoners at Fort Snelling and other posts. In 1865 he removed to Beloit, Wisconsin, where he resided till his death, engaged in winter in translating the Scrip tures, and spending the summer in active mis sionary service, retaining his connection with the Board till the transfer in 1882 of the Indian Mission to the care of the American Missionary Association. After a long and painful illness he died, August 24th, 1883, aged 71, having spent over 45 years in active and successful work among the Indians. Dr. Riggs reduced the Dakota language to a written form, organ izing and adapting it to religious expression, and translated into it nearly the entire Bible. He prepared also a Dakota dictionary of more than 16,000 words, which was published by the Smithsonian Institute. Upwards of 50 volumes, religious and literary, partly translated, partly original, were prepared by him for the use of the Dakotas in their language. He lived to see ten churches organized and efficient, under na tive pastors. Of his eight children, five entered the missionary field, four among the Indians and one in China. " Dr. Riggs," says the edi tor of the "Missionary Herald," "was an un common man, and was ordained and strength ened to an uncommon work. It has fallen to the lot of few to do a more important work for the triumph of the gospel." Dr. Riggs received the degree of D.D. from Beloit College, Wis., and that of LL.D. from Jefferson College, Penn. Ringellaube, William Tobias, b. Scheidelwitz, Prussia; educated at the Uni versity of Halle; sailed 1797 for India as a mis sionary of the S. P. C. K., and was stationed at Calcutta. Suddenly without any adequate rea son he resigned and sailed for England. He was afterwards employed by the L. M. S. and went to India in 1804. He labored to some extent in Tinnevelly, and preached the gospel along the coast from Tuticorin to Cape Com- orin. There was a scattered community of Christians brought into the fold through cate- chists sent by Schwartz, but they were very ignorant and their lives inconsistent. Ringel- taube earnestly set himself to correct their abuses, and impart sound religious instruction. He was very eccentric, but wholly devoted, and endured much privation and persecution. His work was a genuine work of usefulness among Christians and natives. Before settling in Travancore he spent a year in Madras in the study of Tamil. At the end of this period he had not only ac quired a knowledge of the language so as to be able to write it, but had also completed a small dictionary in English and Tamil. Early in 1806 he went from Tranquebar to Tuticorin, where he found a congregation of fifty Christians, to whom heat once began to preach. He travelled more than a thousand miles, preaching every where, and baptizing many adults and children. He went also to Trichinopoly, where he bap tized thirty-six adults. Through the kind of fices of Col. C. Macauley, British resident at the court of Travancore, he received permission from the rajah to reside at Maladi, to the south of the Ghauts, and to erect a church there. This was the first station of the L. M. S. in that province. Here he trained two young men for the ministry. He lived in a most primitive fashion. He occupied a small native hut, his only articles of furniture a rude table, two stools, and a cot. His habits were of the sim plest character. " Scarcely an article of his dress," says Mr. Hough, " was of English man ufacture. He seldom had a coat to his back, except when furnished with one by a friend in his occasional visits to Palamcotta. Expending his stipend on his poor people, his personal wants seem never to have entered into his thoughts." By the end of 1812 there were 677 communi cants at all the stations. It was his custom to visit each congregation twice a month. In 1815, in the midst of his useful labors, he suddenly left his people, no one knew why. He called on Rev. Mr. Thompson of Madras, with whom he spent an evening, without a coat, though about to undertake a voyage to sea, and with a hat of native manufacture. No one ever knew whither he went, nor was he ever heard of again. Rio Claro, a town in Sao Paulo, South Brazil. Climate temperate. Population 12,- 000. Language Portuguese. Religion Roman Catholic. Natives civilized but uncultured. Mission station Presbyterian Church (North) 1873; 2 married missionaries, 1 single lady, 9 native helpers, 3 out-stations, 4 churches, 227 church-members. Rio <le Janeiro, commonly called Rio, the capital of Brazil, is the most important com mercial city of South America. It is situated on one of the finest harbors of the world, 75 miles west of Cape Frio. The bay is land-locked, and is entered from the south, and extends inland 17 miles, with a greatest breadth of 12 miles, and is said to be the most secure and spacious bay in the world. The city itself, like Rome, is built on seven hills, and the houses with their white walls and red roofs, clustering in the val ley or extending along the sides of the green slopes, present a most picturesque appearance as one approaches from the sea. The old part of the town lies nearest the bay, while the RIO DE JANEIRO 286 ROMAN CATHOLIC MISSIONS elegantly built new town is situated on the west of it. Here are h ne streets, handsome public buildings, hospitals, asylums, over fifty chapels and churches, and many convents and nunneries. A national college, academy of medicine, theological seminary, and a national library meet the literary and educational wants of the people. A splendid aqueduct conveys pure spring-water from a mountain three miles southwest of the city. The climate is tropical, ranging from 54 in August to 97 in Decem ber. The annual rainfall is about 60 inches, one-fifth of that falling in February. The commerce of Rio de Janeiro is great and steadily increasing. As Brazil is the greatest coffee- producing country in the world, Rio is the largest coffee-exporting city. The population is estimated at 357,333, consisting largely of Portuguese, with a mixture of Negro blood. Mission station of the Methodist Episcopal Church (South); 2 missionaries. Southern Baptist Convention; 3 missionaries and wives, 1 female missionary. South American Mis sionary Society; 1 missionary to the seamen. Presbyterian Church (North); 2 missionaries and wives, 1 church, 230 communicants, 67 Sunday-scholars, 1 school, 19 pupils. Riversdalc, a town in Cape Colony, South Africa, 150 miles east of Cape Town, 23 miles from the sea. Mission station of the Berlin Evangelical Missionary Society (1868); 2 missionaries, 2 female missionaries, 17 native helpers, 10 out-stations, 451 communicants. S. P. G. (1857); 1 missionary. It oh hi us. Elijah, b. Thompson, Conn., U. S. A, March 12th. 1828: graduated at Yale College 1856, and East Windsor Theological Seminary 1859; ordained August 3d; sailed as a missionary of the A. B. C. F. M. September 29th, the same year, for the Zulu Mission, where he and his wife labored for nearly thirty years, Mrs. Robbius dying October 20th, 1888. He was stationed first at Umzumbi, but the latter portion of his life was spent in connection with the Mission Training School at Adams. He died there June 30th, 1889. Mr. Tyler writes: " He had spoken of the deep interest he felt in the theological department at Adams, and his gladness that I could give to the students a course of lectures on pastoral duties. The seminary for training Zulu men for the mission is in a great measure the fruit of Mr. Robbins zeal and perseverance. The native laborers now in the field are ready to testify to the dili gence and thoroughness of their teacher." Robertson, a town in Cape Colony, South Africa, near Cape Town. Population, 12,000. Mission station of the S. P. G. ; 1 missionary, 300 church-members. Rock Fountain, a town in Ixopo, Natal, East South Africa, where Mr. and Mrs. E. S. Clarke (Friends) have worked among the Zulu Kafirs since 1879. These natives are a tine race, but very degraded, although they gladly wel come the missionary, and are especially glad to have their children educated. Rodosto, a town on the coast of Roume- lia, West Turkey, 80 miles west of Constanti nople, on the Sea of Marmora and the great route west of Constantinople. It has large caravansaries and khans, and is the seat of important trade by sea. Mission out-station A. B. C. F. M. , worked from Constantinople. Rolweiii, an out-station of the Moravian Mission at Elukohveni between that town and Bethesda in Griqualand, East South Africa. The chief of the Kafir tribe occupying this dis trict has given the mission a favorable site for a school-house, and has promised that 24 children will attend the school. Roma, one of the southern Moluccas, East Indies, under Dutch authority, has about 1,000 inhabitants, of whom 280 are Christians. But these Christians offer sacrifices to the idols and have never seen that "assistant pastor" which the Dutch government is supposed to pay for since it compelled the missionaries to go. Roman Catholic Missions. By this we do not mean the mediaeval missions apper taining to the yet undivided Western Church, but those which have been undertaken since the Reformation, by the Roman Catholics as dis tinct from the Protestants. It is often said that the Roman Catholic mis sions among the heathen were undertaken to make good the losses of Rome from the great Protestant defection. No doubt this was a powerful motive. As Canning said of his pat ronage of the Spanish-American revolts, Rome desired to call a new world into existence to redress the balance of the old." But, as pointed out by Dr. Warueck, the prime motive was the sudden enlargement of opportunity offered by the Spanish and Portuguese discoveries. Mr. Mackenzie, in his history of Spanish- America, states that from the very first a pure zeal glowed in the bosom of the Spanish Church, and of the Spanish State, both to convert the newly-dis covered natives, and to protect them against the rapacious adventurers who poured out from the Iberian peninsula, and that both efforts were unremitting and slowly effective, though not until great multitudes had been swept away. Of both efforts Las Casas was the illustrious exemplification. Rome has never claimed the right to com pel unbelievers to receive baptism. Thomas Aquinas distinctly disavows this right for the Church, and even in Spain the bishops at various times rebuked the zeal of the princes for forcible proselytism. But as the rebukes of Aicuin did not deter Charles the Great from his policy of forcing Christianity upon the Saxons, so those of the Spanish bishops were often equally in effective to prevent the forcible proselytizing of Jews and Moors. In the south, as in the north, religious unity was rightly esteemed by the rulers the only certain foundation of civil unity, and the State did not allow itself to be deterred by the inconsistency of forcible prose lytism with the gospel from applying it where it was likely to avail. And the Roman Church, which maintains her own right to compel the baptized to remain, thereby broke the force of her protest against compelling the unbaptized to enter. Latin Christianity indeed being so predominantly an institute, cannot possibly be quite so sincerely disinclined to the ruder forms of conquest as Protestant Christianity, which emphasizes the necessity of inward appropria tion of the gospel. SPANISH-AMERICA. Here there appears to have been but little forcible proselytism. The conquerors, indeed, prohibited the pagan ROMAN CATHOLIC MISSIONS 287 ROMAN CATHOLIC MISSIONS worship, for Rome holds that the worship of the true God, as practised by Christians or Jews, lias alone a right to demand toleration of a Christian government.* It is doubtful how far she would extend this allowance, even to Mohammedanism. But the actual incorpora tion of the American natives into the Christian Church was essentially the work of persuasion. The conquered Indians, indeed, except where they retreated as untamable tribes into the Andes or the Sierras, had little reluctance to accept the forms of the conquering religion. A French priest, however, declares that the Mexi cans are Catholics, but are not Christians, as Southey says of the common people of England before the Wesleys, who had gone through two religious, but were not yet evangelized. The Spanish- American Wesley, it is to be feared, is yet to come. The first Mexican missionaries were Francis cans. They are charged with having after wards, at least in Northern Mexico, become hard slaveholders, who brought back their run away Indians with the lasso. But it does not appear that any shadow rests on the name of the early missionaries. They came first in 1522 from Ghent. One of them, as Kalkar relates, Pedro de Musa, a simple lay-brother, who de voted fifty years of unwearied activity to the spiritual and temporal interests of his Indians, reports in 1529 to his Provincial, that in six years they had incorporated 200,000 souls with the Church of Christ; in eight years the arch bishop of Mexico is said to have been metro politan of a million Christians. This splendid see was refused by Musa, and also by the Em peror Charles the Fifth s near relative, Pedro of Ghent, likewise a simple lay-brother. He writes to his imperial kinsman: "Because the people possess a peculiar skilfulness, I can truly say that there are among them good copyists, preachers, and singers, who might well be can tors in Your Majesty s chapel. In a school and chapel built here there are every day 600 boys instructed. A hospital has been put up near our cloister, which is a great comfort, and a means of conversion." " Most heartily, and in the true evangelical temper, he raised his voice to plead against all oppression of the natives. " The Mexican Indians, however, unlike the "West Indian and the Peruvian, were treated mildly, or at least with comparative mildness, except in the mountain mines. In 1526 appeared the first Dominicans, who henceforth furnished most of the bishops. Then came Augustinians, Antony de Roa being the most distinguished. In 1572 came Jesuits, who went into New Mexico, where they have always remained the chief influence. By their skilful kindness they allured the natives from the cliffs and canons, and established them in villages. The baneful Inquisition was soon trans planted. The Indians, however, were not so much exposed to it as the whites, partly from their simplicity, partly from the contempt in which their intellects were held as hardly ca pable of heresy (though sometimes of pagan practices), and partly from repeated royal edicts of exemption, lest haciendas and mines should be deprived of their peons, f The devotion of * Indeed, it is doubtful whether she allows the public worship even of Jews. t It raged, however, terribly, notwithstanding. the natives to the sacrament of Penance was most edifying, confession of sin being a main element of the Aztec religion. On the other hand, it is said that up to this century few of them were thought mentally competent to be admitted to the communion, although a rite analogous to this was also found in their old religion. That this estimate was too disparag ing is beyond all question. It is even said that the pure Indians of Mexico commonly lead their classes in the schools. Mexico, converted, became in her turn a basis of missions. From her the Philippines and Lad roues were Christianized, perhaps we should rather say, laid waste. Yet Sir John Bowring, it appears, regards the present condition of the Philippines us testifying to the judicious kind ness of the Jesuits. The Indians of the West Indies, a gentle and pleasing race, but of singular vileness of morals, who turned their memorial visits to the tombs in to veritable orgies of lewdness.met the first wave of Spanish adventure, fierce, cruel, and rapa cious, as yet unchecked by the slower steps of civil justice or religious benevolence, and were almost at once swept away. We lament the cruelty, but cannot think that the world lost much in the disappearance of so depraved a race. Peru was conquered in 1533, and after twenty years of disturbances was brought to tranquil lity in 1555 by the viceroy Meudoza, who took care to provide the natives with priests of good conduct. The Indians passed easily from the mild paganism of sun-worship into a nominal and formal Catholicism. Throughout Spanish and Portuguese America little pains seems to have been taken to build up an intelligent Christian ity that shall deeply influence the heart and life. Yet that may have been true of South America which a missionary of the American Board states of Mexico, namely, that the Cath olic Church seems there to have been mainly concerned about the shell of Christianity, but has by no means altogether withheld the sub stance, and that now and then there is a preacher of enlightened and energetic apprehensions of evangelical truth. Some one remarks of the Indians of California that they are devoted to Catholicism with all their hearts, and that all their highest feelings and ideas are intertwined with it. The famous Jesuit mission of Paraguay was established in 1586, after the intolerable tyranny of the Spaniards had long rendered fruitless all the attempts of the Franciscans and some lesser orders to secure the conversion of the Indians. The Jesuits wisely judged that the Spaniards needed reconverting first, and turned their ef forts towards their reformation with so good effect, that before long the Indians, believing at length that there must be something in a re ligion which could change the conduct of the whites, began to return to Christianity, or to seek baptism for the first time. The Jesuits were indefatigable. There was no tropical wilderness too intricate or wide-stretching for them to traverse, no water too wide for them to cross in their hollow logs, no rock or cave too dangerous for them to climb or enter, no Indian tribe too dull or refractory for them to undertake. "Their only weapons were the Word of God and the language of love." The Jesuit, like a Christian Orpheus, would often go up and down the rivers drawing the savages ROMAN CATHOLIC MISSIONS 388 ROMAN CATHOLIC MISSIONS to him by the force of music and sacred song. The missionaries, apparently becoming con vinced that the reformat ion among the Span iards, though sufficient to set the good work of Indian conversion in motion, was neither ex tensive nor deep enough to make them, on the whole, desirable neighbors for their converts, obtained from the King of Spain authority to govern their 200,000 or 300,000 neophytes with entirely independent authority. Under their mild control, resting purely on persuasion, the Guarauis (as these Indians were called) enjoyed a hundredand sixty years of simple happiness until the Jesuits were expelled in 1767. " The social system established in Paraguay," says the En cyclopaedia Britauuica, "was the most effectual ever contrived for reclaiming the Indians from their savage mode of life; but even its success shows how hopeless is the attempt to raise the American tribes to the rank of thoroughly civi lized nations. The Jesuits were able to intro duce settled habits and a slight knowledge of religion and the arts among the Indians only by means of the personal ascendancy they acquired over them. It was a few superior minds gain ing the respect and confidence of a horde of savages, then employing the influence they ac quired to lead them as children, giving them such portions of instruction as taught them to trust implicitly in their guides, working alter nately on their fears, their pride, their kind affections, but never fully revealing to them the springs of the machinery by which they were governed. The incurable indolence of the sav ages rendered it necessary to prescribe the labor as task-work, and to carry it on under the con stant inspection of the missionaries. The plan of cultivating the ground in common and of storing the produce in magazines, out of which the wants of each family were supplied, was resorted to as a check upon their improvident habits. In short, the eye and the hand of the missionaries were everywhere, and the social system was held together entirely by their knowledge and address. When these were withdrawn the fabric soon fell into ruins, and the Indians relapsed into their idolatry and savage habits." According to the " Handbook of Foreign Missions," the whole number of Catholic In dians in all America, outside of those who were once subject to Spain or Portugal, is to be esti mated at about 40,000. Of course the Spanish- American states are no longer properly mission ground. CANADA. Jesuit missions in Canada have been most fascinatingly described by Mr. Parkman. The heroism, both natural and regenerate, the humbleness and unswervingness of devotion to the most dreary and unfruitful field of labor, the patience and sweetness of temper of these heroes of the faith, form one of the noblest chapters of church history. Almost or quite all the original missionaries di*d as martyrs, commonly under atrocious torments, which they always had in view, but from which they never shrank. The heroic Brebeuf, before his martyr dom, which he suffered conjointly with Pere Lallemont, had baptized 7,000 Ilurons. The Huron Mission, says Kalkar, was the most bril liant point of the Jesuit labors in Canada; but the fierce Iroquois, destroying the tribe, de stroyed the mission. Kalkar rightly laments the measure in which the Jesuits accommodated themselves, never to Indian fierceness or im- morality, but too often to the grossness of In dian superstition. But he remarks that the blind hatred with which the English followed them up in the inhospitable regions in which they bore every hardship for the love of God and men, makes it harder for us to resent the per secutions which our missions have so often suffered at the hands of Roman Catholic na tions. The most triumphant fields of Roman Cath olic missions have been India and China, and for awhile Japan. Here too, unhappily (that is, in India and China), the dark shadow of Jesuit accommodation to heathenism has been the deepest. INDIA. The "first Christians from Europe were the Portuguese, who landed.under the lead of Vasco da Gama, in 1498, at Calicut, on the southwest coast. The dissensions of the many independent states opened the way for their conquests, of which, in 1510, Goa became the capital. Here a bishopric was established, which was then raised into an archbishopric, whose incumbent bore and still bears the title of Primate of the East.* His metropolitan au thority formerly extended from Southern Af rica to China. The Inquisition, unhappily but inevitably, was also established in Goa, in all its baneful rigor. But neither Archbishop nor In quisition could accomplish much amid the flood of sheer ungodliness which poured in from Eu rope. The reputed wealth of India brought an innumerable company of adventurers, whose unrestrained profligacy moved the indignation and incurred the indignant rebukes of the Hin dus themselves. Meanwhile the uncertain en deavors of Diego de Borba and of Miguel Vaz, Vicar-General of Goa, to extend the gospel ac complished little. They established a school in Goa, it is true, for the Christian training of young people from India, China, and Abyssinia, which did good service for many years. "But still," says Kalkar, "there was lacking to the work of conversion anything like a fixed plan, and a rule of orderly proceeding." At last the right men appeared in the Jesuits. May 6th, 1542, there landed in Goa the illus trious Francis Xavier. Of the high nobility of Spain, distinguished for learning and for elo quence, he had, in Paris, been brought over by his fellow-Spaniard and fellow-Basque, Ignatius Loyola, from visions of earthly glory to a burn ing zeal for the cause of Christ and of Rome, which in his mind were so absolutely one that there is no reason to suppose that even the shadow of a suspicion of any possible diverg ence between them ever fell upon the simple loyalty of his mind. Of Jesuit astuteness and accommodation to a worldly standard, as they afterwards developed themselves both abroad and at home, there does not appear to have been a trace in Xavier. Sunny frankness was Ihe essence of his character. Himself one of the original Jesuits, he followed the wise tem perance of its policy, and neither affected nor bhunued privations and austerities. For the most part, however, he trod the way of hard ship. He watched through the night with the sick; visited the prisons; trod half-shod the glowing sands of the Indian coast to care for the spiritual and the temporal wants of the oppressed pearl-fishers; met their savage op- * He has lately beeu raised to the rank of a Patriarch, ROMAN CATHOLIC MISSIONS 289 ROMAN CATHOLIC MISSIONS pressors with dauntless courage, with only the cross in his hand, and in the might of the spirit, by the simple power of his rebuke, inspired them with such terror that they fled. No won der that, himself as it were a visible Christ, he soon counted so many thousands of converts from among the heathen that his voice often failed for weariness, and his arms sank ex hausted in the act of baptizing. He had, indeed, in these rapid and myriad conversions to sub mit to the necessity of leaving the greater part of his neophytes very ignorant of Christianity, although he took care to have the catechism translated into Tamil, and to supply the new congregations with priests as fast as possible, leaving them meanwhile in the care of his most trusty laymen. It does not appear, however, that Xavier, whose labors were spread over so wide a field, both in India and Japan, laid the foundations of any very thorough instruction of his converts. He might have done more had he stayed longer. But popular instruction has never been the strong point of Catholicism in general or of Spanish Catholicism in particular. Sir William Hunter, however, says that the elder missionaries of the Roman Catholic Church in India were far too indifferent to popular in struction, but, that the modern missionaries have at last become convinced that they can only break up heathen superstition by a more thorough education, and that they are now behind none in their zeal for it. Eminent Roman Catholic authorities, and such as are thoroughly friendly to the Jesuits, remark, nevertheless, that the results of their early labors in India hardly answered to their zeal and wisdom in them. Of course they found the same enormous difficulties that still exist the strong solidity of Mohammedanism, at that time the imperial though not the pre vailing creed of India, and the immovable prej udices of Brahminical caste. We are sorry to say that in Goa itself it was an act of persecu tion that opened the way to a somewhat greater extension of Christianity. In 1560 the Portu guese viceroy banished certain leading Brahmins from Goa, whereupon the Jesuits were soon after able to baptize some 13,000 converts. The immovable barrier presented by Brahmin supremacy, and the divisions of caste, finally led the Jesuits into a system of accommodation it would be well if we could say nothing worse which met for a while with a brilliant outward success, but in the end showed its hollowness by its collapse. A Jesuit, Robert de Nobili, of one of the most illustrious fami lies of Tuscany, and who therefore had all the aristocratic habitudes which fitted him to play his new part to perfection, gave himself out for a Brahmin of the west allied to princes (the last assumption being the truth); perfected himself in Sanskrit, Telugu, and Tamil; performed the usual Brahmiuical ceremonies; suffered only men of high caste to approach him, and re ceived these seated on a throne; produced a Sanscrit book which he declared to be a re covered fifth Veda, and produced the sworn attestation of his fellow-Jesuits that this auda cious forgery had been received by them from the god Brahma, as containing a mysterious wisdom which aloue could give life. The result of this unscrupulous falsehood and accommoda tion to the ways of heathenism was, that in three years he had gained over seventy leading Brahmins, who of course had accepted the Christian doctrine of God, creation, immor tality, atonement, and the general teachings of Christian morality, and had abandoned their idols, but who retained all the haughtiness of caste, and were permitted to sign themselves with the sacred ashes, interpreted, of course, as having only a social significance. That they were allowed to baptize their children by the old heathen names does not signify so much, as in the early church no one scrupled to use such names as Phoebe, Demetrius, Diotrephes, Apol- los, Hermas, and the like. The accommodations of de Nobili and his followers did not disguise from the Brahmins at large that the sages of Rome proposed to them a fundamentally new religion. Angry oppositions arose, but before long 30,000 con verts had been gathered. Separate churches were built for the higher and lower castes, the latter being rigorously forbidden to join with the former in their worship, while the Pariahs or outcastes were forbidden even to approach the priests. Even the last sacraments were administered to them at the end of a staff, so that the administrator might not be defiled. One of Robert de Nobili s chief associates was Juan de Brito, son of the viceroy of Brazil. He brought great numbers to the faith in the kingdom of Marava, and died a martyr in 1693. Another associate, Veschi, was equally able, learned, successful, and heroic, and barely escaped martyrdom. He lived to become a mortal antagonist of the more enlightened Danish missionaries, dying in 1747. The accommodations of Robert de Nobili and the Jesuits to heathenism could not fail to arouse great scandal at home. The rumor even spread that de Nobili had apostatized. His kinsman, the great Cardinal Bellarmine, himself a Jesuit, though better informed than to suppose this, expressed his grief over such principles of pro ceeding, saying (to quote from Kalkar): "The gospel needs no such false coloring; that Brah-^ mins are not converted is of much less account than that Christians should not preach the gospel with joyful openness. The preaching of Christ crucified was once to the Jews a scan dal, and to the Greeks foolishness; but St. Paul did not therefore cease to preach Christ, and Him crucified. I will not, "he continues," argue as to individual points, but cannot refrain from declaring that the imitation of Brahmiu ical haughtiness is sadly at variance with the humility of our Lord Jesus Christ, and that the observance of their usages has something ex ceedingly dangerous to the faith." It is sad to reflect that the pressure of his order brought this great and good man at length to something very much like a retractation of these sound and evangelical principles. The other orders were naturally scandalized over the Jesuit policy. While as yet it was represented at Rome that nothing was intended beyond an allowance of certain harmless national usages, Gregory XV., in 1623, had issued a bull not unfavorable to the Jesuits. But these took occasion thereby, it is said, to push their com pliances farther and farther, until at last Roman Catholic Christendom at large was in a ferment. Finally, in 1703,the Pope sent Cardinal Tournon to India, where, after thorough investigation, he suggested the decree by which, in 1710, Clement XI. rigorously forbade all accommo dations whatever to heathen usages. The Jesuits, however, paid scarcely the least ROMAN CATHOLIC MISSIONS 290 ROMAN CATHOLIC MISSIONS attention to the decree, and soon obtained from a Inter Pope, Clement XII., a virtual revocation. But at last Father Norbert, of the Capuchins, came to Koine, and there opened the matter with so much insight and uureservedness, that the wise and upright Benedict XIV., in the bull (tin n in in nollicitudinum, of October 7th, 1744, condemned and forbade the Jesuit practices in the most peremptory terms. Norbert s life, however, was held to be in such danger from Jesuit revenge that the Pope gave him leave to lay aside his habit for better disguise. He tied from land to laud, taking refuge even in Protes tant countries. At last, when the Jesuits were banished from Portugal, he sought a safe harbor there. "Meanwhile in India," says Kalkar, "things remained on the old footing: the order founded for the vindication of the Papacy be came its antagonist, mocked at and scorned the other orders, engaged in mercantile and other secular undertakings, until these things also did their part in hastening its fall." These conversions around Goa, proceeding from Robert de Nobili as a centre, are to be distinguished from those in the more southern parts of the peninsula, and among the humbler classes, who did not provoke so much disingeuu- ousuess. No such stain, happily, rests on the memory of Xavier. He had his share of Span ish imperiousness, but nothing of de Nobili s Italian craftiness. The result of this collapse of Jesuit missions in India was, that more than half a century passed during which the Roman Catholic Chris tians of India were almost wholly abandoned to themselves. Rome does not seem, in Hither India, to be much inclined to encourage the formation of a native priesthood. The development of subject energies generally is something of which she is rather jealous than zealous. Nevertheless, when Catholic missions were resumed in India, Mr. Marshall says that over a million converts were found to have remained steadfast to the great truths of creation and incarnate redemp tion, though, of course, their minds had become greatly obscured as to all secondary Christian doctrine, and overspread with many heathenish superstitions. Mr. Marshall s numbers, how ever, must be a good deal too large, as the official statements of the church make the present num ber of Roman Catholic Christians to be only 1,185,142, having 996 European and 93 native priests, 2,677 churches and chapels, 1,566 ele mentary schools, and 64,357 scholars. For the last five years the annual rate of increase has been 3| per cent. Sir William Hunter gives the present general rate of Christian increase in India as 64 per cent in nine years. It appears therefore that under a Protestant government Christianity in India is chiefly advancing in the Protestant form. About 100,000 of these Roman Catholics are proselytes from the Syrian Church of India, not from heathenism. There are also 300,000 so-called Goa Christians Cath olics who have fallen out of communion with Rome during the long disputes between Portu gal and the Pope over the right of nomination to the Indian bishoprics, and over the preroga tives of the Archbishopric of Goa. As these disputes are said to have been lately accommo dated on very favorable terms for Portugal and Goa, which latter appears to have been ad vanced to patriarchal jurisdiction throughout India, the schism will probably now disappear. In Farther India Roman Catholic missions were established about two centuries ago. They are, according to the "Handbook," divided into five nationalities, including 13 vicariates apostolic. Burma has 3, with 147 churches and chapels, 38 European and 11 native priests, and 25,808 Catholics. Cambodia has 74 churches and chapels, 23 European priests, and 16,280 Catholics. Cochin China has 3 vicariates, 036 churches and chapels, 94 European and 94 native priests, and 124,267 Catholics. Siam has 2 vicariates, 67 churches and chapels, 43 Euro pean anil 10 native priests, and 24,438 Catholics. Tonkin has 5 vicariates. s:>() churches and chapels, 82 European and 258 native priests, and 437,483 Catholics. In all, 628,270 Catholics in an estimated population of about 45,000,000. Tonkin and Cochin China have been emi nently a laud of martyrs. The " Handbook" re marks: "We cannot withhold our sincere ad miration of the spirit which has animated both the European missionaries and the native con verts of these missions. We may question some of the methods of the former and the customs of the latter; but in the presence of the courage and devotion of the missionaries, and the spirit of true martyrs manifested by both, in repeated and fiery persecutions, we have no desire to de tract from their noble example. The converts in these missions have shown a manhood and constancy worthy of apostolic times. "The difference between these missions and those of India is worthy of remark. The num ber of native priests in Tonkin is three times as great as in the whole of India, and as the num ber of converts is only about a third, the pro portion is really eight or nine times greater in Tonkin, while the number of European priests is very small in proportion. This indicates much more of manly and independent spirit in the inhabitants, or of better management in the church, or it may be both." AFRICA. The Roman Catholic Mission in the kingdom of Congo, near the mouth of the great river, began as early as 1491. A vast number of negroes were baptized, so that, as with Xavier, the missionaries could hardly hold up their hands for weariness. Pere Labat puts the number of the baptized at 100,000! Of prelim inary instruction there had been none; an enemy at hand moved the missionaries to enroll as many as possible of those who might soon fall in battle in the ranks of the regenerate. The people hadfollowed theexample,of theirking and queen. Soon, however, the scene changed. "The mys teries of the faith," says one of the Dominican Fathers, "were something of which they were very willing to hear. But when we began to preach the moral virtues to them that was an other matter." A persecution even unto death, and headed by the newly baptized king, broke out. But the crown prince Alpuonso, soon coming to the throne, displayed a steadfast zeal for Christianity. He even became, though not a priest, yet a zealous preacher. It appears, however, that he did not demand that his sub jects should forsake their polygamy, but did demand, on pain of death, that they should forsake their idolatry. That rude mixture of superstition, gospel, and force, which is charac teristic of Catholic medievalism, was shown here in its perfection. Portugal, with the profound selfishness which distinguishes all her early dealings abroad, took advantage of this new influence in Congo to secure enormous supplies of slaves. Depend- ROMAN CATHOLIC MISSIONS 291 ROMAN CATHOLIC MISSIONS ent as they were on Portuguese protection, the priests made faint opposition to this iniquity, and uveu became accomplices in it. Soon they declined in zeal, and the princes and people in interest; " the shepherds became plunderers;" it is said they quarrelled with their bishop, and went back to Portugal with great substance. Yet baptisms went on, and soon Congo was proclaimed " wholly Catholic "! A very heath enish kind of Catholicism, it appears. The court relapsed into the deepest dissoluteness, which remained proof against the efforts of the few Jesuits who came to Congo about 1550, although these did a good deal, temporarily, for religion and education among the people. Un happily, however, they could not resist their inborn propensity to intrigue for Portuguese sov ereignty, and soon, neglecting their flocks, be came little else than agents to secure the King of Portugal a large supply of slaves. Scandalized at this, their superiors recalled them. The next two Jesuits were of a purer zeal, and preached vigorously against polygamy and un- chastity (of which the native clergy seem to have taken little account), but soon had to shake off the dust of their feet against the king, the court, and the people. After some alternations of persecution and apparent repentance, Chris tianity in Congo began to decay. Then mat ters passed into Spanish hands. But after 150 years Christianity is little more than a shadow. This closes the first period of the Congo Mis sion. The second period opens in 1640, when the Capuchin friars arrived. Meanwhile the hereti cal Hollanders had diffused their opinions, which, however, were easily rooted out, with the help of a little persecution. It is hard to say which was the more pious or the more rapacious Portugal or Holland. The new mis sionaries now preached against polygamy, but only stirred up a persecution against themselves. They gained a victory, but soon learned to be very tolerant towards such vices " as are to be expected in men of that color." When the kings apostatized, the people did; when they came back, the people professed to do so. The Capuchins made far too much use of royal edicts, but declared that there was no hope of accomplishing anything without them! The missionary Zucchelli in 1698 declares: " As suredly the misery is great! Here is neither honor nor reputation, neither knowledge nor conscience, neither Word of God nor faith, neither state nor family, neither government nor civility, neither discipline nor shame, neither polity nor righteousness, neither fear of God nor zeal for the welfare of souls, nor any thing. And great as are the sins, scandals, and vices which they commit every day, yea, every hour and moment, yet you can never bring them to any shame for them. . . . You can say nothing of these people when you see them, except that they are in fact nothing else than baptized heathen, who have nothing of Chris tianity about them but the bare name without any works." Finally, everything went into ruin together. Says Zucchelli: "Utter ruin impends over the land, the peo ple, the mission. For there is no wisdom, reason, counsel, policy; no one troubles himself about the common weal. Civil wars, enmity, murder, robbery, superstition, devilish arts, in cest, and adultery are the people s and the prince s virtues. Deceit in word and deed is in full vogue. As there is in the laud no forti fied place of refuge, men hide themselves in the wilderness." Various subsequent attempts were made, some by the Capuchins, some by the Benedic tines, to stay the rapidly advancing tide of tem poral and spiritual ruin, but to no purpose. "Captain Tuckey, who in the year 1816 was sent by the English Government to explore the Congo, found during his stay on the left bank of the Congo no trace of Catholicism except some crucifixes and relics, which were strangely intermingled with the amulets and fetiches of the country. Of civilization not a trace was to be discovered; the visitors of the ship were one and all impudent, dirty vagabonds, full of ver min. With the people of Sogno the other in habitants of the West Coast contrast to their own advantage. Among them a man presented himself on board as a priest, exhibiting a cer tificate; but he was wholly uncultivated, and so ignorant of the principles of the church which he pretended to represent, that he shamelessly confessed to having a wife and five concubines." Whose and what was the fault of this great ruin ? CHINA. Christianity was preached here as early as the eighth century by Nestoriau mis sionaries. As early as 782 it was flourishing in the two widely distant provinces of Shensi and Fokien. This appears from the celebrated in scription in Sheusi, discovered by the Jesuits in 1625, whose genuineness has been estab lished. Even as late as 1800, under Kublai Khan, Nestorian Christians were numerous and powerful in China, and in Pekin itself, then called Cambalu. In 1294 the Pope sent the Franciscan John de Monte Corvino to Pekiu, of which Rome afterwards appointed him arch bishop. Neauder says of him: "This distin guished man, displaying the wisdom of a genu ine missionary, spared no pains in giving the people the Word of God in their own language, and in encouraging the education of the chil dren, as well as training up missionaries from among the people themselves. He translated the New Testament and the Psalms into the Tartar language, and had these translations copied in the most beautiful style, and made use of them in preaching. . . . He had, during his residence in this place, baptized from five to six thousand; and he believed that, had it not been for the many plots laid against him by the Nestoriaus, he would have succeeded in baptiz ing above thirty thousand." Unhappily, how ever, says Neander, the Nestoriaus ultimately succeeded in bringing his labors to naught. His sainted memory, however, remains, and the souls whom he has been the means of sav ing. The Nestorians naturally resented being called heretics, but cannot be acquitted of deep blame, as Monte Corvino appears to have been a man of mild and pure spirit. Finally, how ever, the reassertiou of Chinese independence, under the Ming dynasty, and the overthrow of the friendly Mongols, drew after it the destruc tion of Christianity, of which every trace seems to have disappeared. In 1517 the Europeans, in the persons of the Portuguese, re-entered China, this time by way of the sea. In 1556, for services rendered against the pirates, who have always been so formidable on the waterways of China, the Portuguese received the islands of Sancian and ROMAN CATHOLIC MISSIONS 292 ROMAN CATHOLIC MISSIONS Macao. It was on Sancian that, in 1552, Fran cis Xavier closed his heroic and consecrated life. " Rock, rock, when wilt thou open ?" expressed the spirit of his last sighs, though the winds were those of an earlier missionary, in front of the frowning seclusion of the great heathen empire. The first Roman Catholic missionary who came to China in this second era was the Pro vincial of India, Nuiies Barreto, B.J., who, travel ling to Japan in 1555, twice spent a short time at Canton. Neither he nor his immediate Jesuit, Franciscan, and Spanish successors, however, were permitted to remain long. At last, in 1582-3, the Jesuit Michael Roger, after some five or six fruitless visits to China, obtained with Paes and Matthias Ricci, who was after wards so notable in China, leave to remain, and many privileges from the viceroy of Canton. The first public baptism was given in 1584. In 1586 there were 40 Christians, but then persecu tion broke out. After the Jesuits had adopted the dress of the mandarins, they were less annoyed. In 1598 Ricci, already in high repute for his scientific attainments, and now the head of the independent Chinese Mission, was re ceived in Pekiu, and established himself per manently there in 1601, dying in 1610. He is accused of having carried the conformity to Chinese usages to such a length as to have dis pensed himself from his vow of celibacy, and to have married a Chinese woman, who bore him two sons. But the animosity of the other orders towards the Jesuits had become so great, that we are not to be too sure of the jus tice of any particular accusation against these. This animosity, which seems to have been strongest in the Dominicans, had various grounds. Jesuitism had an alertness and flex ibility that contrasted very favorably with the lumbering medievalism and rigid orthodoxy of the Dominicans. Their attainments in literature and science were also very much greater, and drew public favor to them. They showed also a wise consideration of circumstances, to which the rather stupid stiffness of the Dominicans was not adequate. Thus, when the Dominicans asked the Jesuits how soon they intended to in troduce the discipline of fasting for their con verts, the latter replied, " Not until Providence relieves them from the continual fasts imposed by their poverty." Yet, on the other hand, the Dominicans seem to have been essentially in the right, and the Jesuits essentially in the wrong, as to the great question of accommodation. The controversy turned especially upon the custom of ancestral worship. The Jesuits argued and the emperor, in a public edict, confirmed their position that this, in China, is only a civil and social act, imptying nothing in the nature of religious homage. The Pope, however, and the Protestant missionaries, after full investigation of the opposing arguments, have decided that the Dominicans and the other protesting orders were right, and the Jesuits wrong. Herr Faber, who has given a very thorough exposition of the controversy in the " Allgemeine Missionszeitschrift," gives as his judgment, that, had Rome taken the Jesuit side, it would have reduced Christianity in China to the position of Buddhism a mere luxury of private sentiment, entirely subject in all practical matters to the rigorous civic secu larism of Confucianism. Mr. Marshall, in his eulogy on Catholic Mis sions, gives glowing accounts of the wonderful successes which attended the Jesuit efforts in every class of Chinese society, and how, when persecution broke out, brothers and sisters of a former emperor one of whom had even been viewed as a possible successor cheerfully underwent for Christ s sake banishment, im prisonment, chains, and other maltreatment, under which several sank in martyrdom. The slight allusion to this family in Wetzer and Welte s great Roman Catholic encyclopedia confirms the belief that there were such im perial converts, and that they did exhibit this example of cheerful Christian faithfulness unto death. If we had nothing but the "Lettres Edifiantes" to depend upon, we should not know what to think. These princes and princesses, therefore, may be likened to the husband and wife, Clement and Domitilla, cousin and niece of the Emperor Domilian, who, in the first cen tury underwent, the one death, the other banishment, for the name of Christ. In 1617 the Jesuits had about 13, 000 con verts; in 1650 about 150,000; in 1664, 257,000. The Franciscans and Dominicans together had hardly more than 10,000. The conversions went on increasing until towards the end of the cen tury, when the papal decisions against the ac commodations allowed by the Jesuits, and the bitterness with which the other orders and the papal legates enforced them, led to violent per secutions. One of the legates, Cardinal Tour- non, was sent to Macao, and died in prison there. Some even say that the Jesuits poisoned him. Many Christians were martyred; much greater numbers fell away, partly under the terror of death, and partly under the exaspera tion of national feeling. Compromises were for awhile admitted by the representatives of the Pope, which somewhat stayed the desolation. But Rome at last, in 1742, in the pontificate of Benedict XIV., issued a peremptory and irrevo cable decision, forbidding every accommoda tion that could be interpreted as a concession to paganism. Then the persecutions broke out more violently than ever, and according to Wetzer and Welte, the Christian faith was almost rooted out. The Papacy is certainly highly to be commended for its immovable faithfulness to the essential principles of Chris tianity, even at the cost of losing almost all that had been won. Even Clement XI., so servile to the Jesuits in France, was immovable here. It is much to be regretted, however, as Herr Faber thinks, that Rome could not exhibit this Christian faithfulness without at the same time alloj iug it with so much of her own charac teristic haughtiness, with such a contempt of the imperial representations, and such a deter mination to carry through the right position by overbearing will, that the emperor, the man darins, and the people gathered the deep im pression, that if they would become Christians they must cease to be Chinese. At various times the devoted Roman Catho lic missionaries in China underwent various persecutions, banishment, imprisonment, scourg ing and even death. The first actual martyr w;is the Jesuit Francis Martinez, murdered in 1606. The Dominican Francis de Capillas was beheaded in 1648. In 1665 five Christian mandarins were beheaded. The regent who commanded this was, however, soon after pun ished by the young emperor with death. During the exasperation caused by the decree ROMAN CATHOLIC MISSIONS 293 ROMAN CATHOLIC MISSIONS of Benedict XIV., the Dominicans Peter Sanz, Serrano, lioyo, Alcober Diaz, and the catechist Ko (Sanz being a bishop), and the Jesuits An- themis and Heuriquez, suffered death in 1747. Only obscure accounts are accessible as to the subsequent resuscitation of Roman Catholic mis sions in China. There were still hundreds of families in which Christianity had become he reditary, and there have doubtless been many conversions in this century. In 1805 there was a cruel persecution; also in 1816 and in 1820. In these later persecutions three or four priests suffered death, one of them being Vicar Apos tolic and Bishop in partibus. The present esti mated number of Roman Catholic Christians in China is 483,403; European priests, 471; native priests, 281; scholars, 25,219. The controversy which has raged so violently among Protestant missionaries in China as to the true name of God, whether it should be Shang-ti, Shin, or Tien, had previously rent the Roman Catholic ranks. They have finally decided on Tien-chu, Lord of Heaven. It is to be feared that the Jesuits, as com monly, have finally tired out the Holy See, so that it connives at a good many practical in fractions of the edict of Benedict XIV. It is, moreover, greatly to be deplored that two ex cellent edicts, rendered from Rome as early as 1615, for the celebration of the sacred offices in Chinese, and for a vernacular translation of the Scriptures, have both remained ineffective; yet the incidental notices of Abbe Hue show among the Roman Catholic converts a good deal of moral purity and genuine Christian pi ety. JAPAN. Japan, say Wetzer and Welte, had scarcely been opened to Europeans, when St. Francis Xavier, with some companions, has tened thither to plant the standard *of the cross. Japan, it is known, until after the revolution induced by the American interposition, was divided into a number of feudal states governed by Daimios, who were subject in theory to the divine Mikado, but in fact had their lord para mount in the intensely human Shogun or Ty- coou, the Imperator or General-in-chief of the realm. This feudal looseness of cohesion facili tated the spread of the gospel, as in Germany of the Reformation. Unhappily the Mikado had no such practical power of interfering with his military mayor of the palace as the Pope had of interfering with the emperor; so that when the Imperator made up his mind, his vas sals had finally to yield. For a long while, however, the preaching of the missionaries was undisturbed, and in 1582 there were more than 200,000 Japanese Christians, with 250 churches. Even three Daimios were baptized. At last, however, the Shogun Taiko, or Taikosama, gradually became jealous of the missionaries, suspecting them of being agents of Portugal, and after the temporary union of the two Ibe rian crowns, agents of Spain for reducing Japan to dependence. It is customary for Protestant narrators to assume that of course these suspic ions were well grounded. But our disposition to think ill of the Jesuits sometimes overshoots itself. As the details of their asserted intrigues seem to have been given out a good many years after the persecutions had begun, they were prob ably manufactured in order to justify the perse cutors. At the same time there is reason to sup pose that the Jesuits did inspire their converts with a habit of looking to Spain and Portugal which might have injured the national instinct of independence. The Jesuits at this time were zealous partisans of the Spanish suprem acy throughout Europe, and could hardly have been entirely relieved of their Iberiauism by going to the East. Whatever the immediate occasion of Japanese suspicion may have been, Taiko began to persecute the Christians about 1582. The steadfast chastity of Christian maid ens is said to have been one of the causes which inflamed the wrath of the imperial voluptuary. The inconsiderate zeal of some Franciscans, also, who persisted in public preaching after the Jesuits had discontinued it, is said to have increased his displeasure. On the 5th of Feb ruary, 1597, 6 Franciscans, 3 Jesuits, and 17 other Christians were crucified. With the sound of psalms these heroes and followers of Christ breathed out their souls. From 1598 till 1611, under a new Shogun, there was a respite. But then a fearful revolution of sentiment in the Sho- guu s mind brought him and his three succes sors to that persevering and concentrated cruelty towards the Christians, which finally rooted out their religion. The guilt of this is laid by the Catholics on the Dutch, who revenged the cruelties of Spain towards them by stirring up all the terrors of heathen ferocity against the innocent converts of Iberian missionaries. We can well believe the charge, for Holland, in her Oriental policy, has always shown and still shows a cold-blooded indifference to everything but the pure love of gain, which, according to a Dutch missionary in Java, renders the very name of a white man odious to her subjects there. The Hollanders stirred up afresh the slumbering jealousies of the government to wards Spain and Portugal, and towards the Jesuits, until its rage was so great, that all com mon forms of torment being too little for the wrath of the rulers, they exhausted their in genuity in devising new tortures. It has well been said that the Roman amphi theatres never witnessed, in men, women, or children, more resolute heroism of martyrdom. Here again, for a good while, the blood of the martyrs was the seed of the church. From Taikosama s death in 1598 to 1614, the Jesuits- baptized 100,000 converts, and for many yeara afterwards they baptized several thousand yearly, gome apostasies took place, but in general all the Christians, princes, nobles, men, women, and children, went joyfully to their doom. " Children endured the most terrible deaths, without giving a sign of suffering." When any were conducted to the crown of martyrdom so greatly desired, they would be accompanied by many thousand Christians, who followed in triumphal procession, praying, praising, and bearing lighted tapers in their hauds. But persecution raged incessantly, and finally outstripped the increase of the church. At last, in desperation, 37,000 Christians seized the fortified place Simbara, since known as the Mount of Martyrs, and there, after a long de fence, were, shameful to tell, with the help of the Dutch, at length slain almost to the last man. Then were published the edicts forbid ding "the God of the Christians, on pain of death, to re-enter Japan." Then too was intro duced the requirement, maintained till within a few years, that all the subjects of the realm should, once a year, trample on the crucifix. With this requirement the cold-blooded Dutch merchants infamously complied, doubtless ex- ROMAN CATHOLIC MISSIONS 294 ROMAN CATHOLIC MISSIONS cusiug the profanation under the pretext that the crucifix was a superstitious emblem. Un til our own generation the real Christianity of Holland does not appear to have overflowed into the eastern world. Now, however, we arc- glad to say, it begins to show an undaunted and belligerent front towards the soulless un godliness of Dutch government abroad. And the government itself is beginning to be ashamed of its apathy, and to promise its best support to the teachers ol a living Christianity in the East Indies. When Japan was reopened by the Ameri cans, it was discovered that there were hun dreds of concealed Roman Catholics in one province. A number of martyrdoms have taken place even since then, but are now, of course, discontinued. The Rev. Edward A. Lawrence, who has lately visited Japan, informs us that in the absence of Bibles, which unhappily Rome, as usual, had neglected to provide, these secret Christians had even forgotten the baptis mal formula, and used to baptize their children "in the name of the Holy Jerusalem!" Mr. Lawrence asked a Jesuit missionary there whether such a formula would be valid. "No," he answered, "the Church must have her rules. But," he added most justly, " God is very much kinder than the Church." The present number of Roman Catholic Christians in Japan is 30,230, with 84 churches, 78 priests, a good many being natives, and a number of schools. The missionaries are de scribed by a native Japanese preacher as good men of irreproachable lives, humble, laborious, and sympathetic, sharing willingly in the pov erty and the toils of their people, who belong almost altogether to the poorer classes. Among the more influential classes they make no head way, and their numbers increase much more slowly than those of the Protestants. He is of the opinion that they are doing a good and lasting work, but that the future of Japan does not rest with them. The superstitious, servility, and anachronistic forms of thought which weigh down their system, find no acceptance with the cultivated mind of Japan. There seems to be, however, a vitality and solidity in their work utterly lacking to the missionary work of the Russo-Greek Church, which appears to be fading away. As Dean Stanley says, the whole Western Church, from pope to presbyter, as compared with the Eastern Church, is full of the vigorous movement of thought and life. The missionary operations of the Roman Catholic Church in most other regions of the world not yet noticed, especially in the Pacific, and in Madagascar, are so complicated with the Protestant work, and are so largely a simple proselytism from Protestantism, that they can hardly be put on the same level with her prop erly missionary labors, as already described. In Madagascar, however, they have 84.000 adher ents. In Africa as a whole (including Mada gascar) they reckon 210,000 converts. In Ocean ica, about 75,000. In the regions ad jacent to China, 78,000. The noble witness rendered to Christ by the martyrs of Uganda is fresh in memory. Of these some 20 were Protestants, and about 180 Catholics. Their numbers were doubtless greater, and the young tyrant Mwunga raged most fiercely against them, being himself an apostate Catholic cate chumen. The fortunes of the Protestant and the Catholic Mission of Uganda have been so intertwined, that their history must be treated as one. Fere Lourdel thiuks that the Christ ians might have maintained their ground* there if they had not, after Mwanga s dethronement, against the admonitions of their guides, shown an inordinate y.eal to fill the higher offices with their own men, and thereby awakened the jeal ousy of the Moslems, who hud joined them in residing the pagan tyranny. All Christendom, Catholic and Protestant, is now engaged to withstand the flood of Moslem fanaticism which is advancing from the Soudan towards the Mediterranean and towards the Lakes. Missionary Organization of the Roman Catholic Church. Home divides the whole world into two great sections, terra catholica and terra missionin. Within the former her missionary organization has, properly and ordinarily, no application; within the latter it controls all ecclesiastical persons and processes whatever, archbishops and bishops themselves being subject to it. Terra catholica (perhaps more properly terrae catholiccee) is definable as including all those countries whose governments lend the support of the secular arm for the coercion of all bap tized persons, whether Catholics, heretics, or simple schismatics, into obedience to the Holy Roman Church ; that is, to the Roman Bishop ric, which claims a maternal superiority to all other churches, that is, bishoprics, and claims the right to instruct them, and by inference to govern them. All schismatics or heretics, there fore, within the limits of any bishopric, may (it is held by the prevailing opinion) be lawfully compelled to yield obedience to their Catholic bishop, and in him to the Supreme Bishopric of Rome, which possesses throughout the Church both an ordinary and an appellate authority. The latter is chiefly in use, but the former may at any time be exercised. Wherever, then, the civil government, being apprised by the Holy Office of the Inquisition, a commission of Car dinals of which the Pope himself is the Prefect, that heresy or schism is prevailing within its jurisdiction, lends its authority to crush it, there, and there only, is terra catholica. All the rest of the world, Christian, Moslem, and Heathen, is terra missionis. But as at present scarcely a government in the world subordinates itself to the Holy Office, w hich has now no tribunals outside the Vatican, and as almost every government of a Roman Catholic country has formally declared liberty, not only to Jewish worship, which Rome her self protects,! but to every variant form of Christian worship, does it not follow that there is now no Terra catholica that the whole world is Terra missionis? There is still, however, a noticeable distinction between the two regions, as in the former the popular and even legal presumption commonly recognizes Roman Catholicism as the predominant religion. And in the hope that Catholic countries may even yet come to a better mind, and restrain the "madness" of freedom of conscience, Rome still thiuks it prudent to maintain the distinc tion dissimulando. Rome has no different agencies for proselytism of Christians and for conversion of unbelievers. Any country which does not, through its gov ernment, give effect to its spiritual subjection * Which they have since recovered. t At least if private. ROMAN CATHOLIC MISSIONS 295 ROMAN CATHOLIC MISSIONS to her, is indiscriminately included in the Terra missionis. Even the Eastern churches, although their ordinations are acknowledged, and al though the prevailing Roman theory concedes to them spiritual jurisdiction, are nevertheless subject to the activity of the Propaganda, which, however, does not appear in fact to extend its operations among them except so far as they are in Moslem or pagan countries. Rome, however, makes very important dis tinctions, within tlie Terra missionis, between infideles, schismatici, and heretici. The former term includes all who have never embraced the faith. For the conversion of these, it is held, the only lawful means is Persuasion, as they have never been subject to the jurisdiction of the church. Heretics, being baptized, are subject to her jurisdiction. For the restoration of these the lawful means are Persuasion and Coercion, the former being preferable. Schis matics, who are orthodox, but disobedient to Rome, may likewise, as occasion serves, be either persuaded or coerced into returning. Perhaps the only simple schismatics are the members of the Greek Church, which is not impeached by Rome of heresy, though she im peaches Rome of heresy, and sometimes speaks dubiously of her orders, and even of her bap tism. The Greek and even the Monophysite and Nestorian bishops appear to be often recog nized by Rome as the legitimate bishops of their sees, and the few Greek bishops, at least, who chose to admit the papal supremacy were received without difficulty to an equal suffrage in the Vatican Council. But in the Levant, if Rome spies an advantage, she is very apt to forget her concessions, and to thrust in her own nominees where she cannot secure the sub mission of the actual incumbents. Her policy here, it appears, is peculiarly odious and violent, and the examples given by her agents are often the reverse of reputable. Reordiuation, how ever, of the Eastern clergy she does not permit, even where, as in Abyssinia, the rites are extra ordinarily irregular and defective. The suc cession, she says, is unquestioned, and the sacramental intention is sound, and sufficiently expressed. In the Protestant world, however, she is not embarrassed by any question of orders or of jurisdiction. Only as to the Anglican com munion is there with her even a pause of thought as to the former: and since the acces sion of Elizabeth she has always treated the Anglican orders as null, maintaining that the probabilities against their valid transmission are so overwhelming as to leave her under no obligation to pursue remote considerations and abstract possibilities. And as to jurisdiction, she declares even the Old Catholics of Holland, Germany, and Switzerland to be void of this, although she acknowledges the validity of their episcopal succession. Protestants, therefore, are held to be destitute of all the ordinary means of grace except the sacraments of Baptism and Matrimony. She pursues her missions among them almost as if they were heathen. She does not, however, as often supposed, designate Protestant countries as partes infidelium. Infideles, as noted above, is the technical term of Rome and of Trent for all human beings who are neither baptized nor catechumens. Its application to cover heretics is casual, and seldom, if ever, official. Partes infidelium are those Mohammedan re gions whose ancient Christian cities now give a titular dignity to some three hundred Roman Catholic bishops who have no actual dioceses. As they are largely employed in Protestant countries, their former style of "Bishops in partibus" was often mistaken as referring to the place of their residence, and not, as it did refer, to the location of their nominal sees. To ob viate this not unnatural misunderstanding, the present Pope has courteously directed that they shall henceforth be known as episcopi tit u lares. All ecclesiastical activity of the Roman Catholic Church within the terra missionis, whether of proselytism, conversion, or ordinary administration, is subject to the control of the Conrjregatio de Propaganda Fide. This great and powerful commission, which subject, of course, to the Pope s intervention at any point exercises papal authority over all Roman Catholics throughout the Protestant, Oriental, Moslem, and Pagan world, was instituted by Pope Gregory XV. in the year 1622. This Pope was the first pupil of the Jesuits who had ascended the chair, and therefore was naturally interested in missions. The Congregatio de Propaganda familiarly called The Propaganda, and by Roman Catholics simply Propaganda has permanent authority within regions yet extra-Christian, and within Christian regions until they become again terrae catholicae, sub ject in its modes of proceeding to the distinc tion laid down in a brief of Pius VI. of the year 1791: Discrimen intercedit inter homines, qui extra gremium Ecclesiae semper fuerant, quales sunt Infideles atque ludaei, atque inter illos, qui se Ecclesiae ipsi per susceptum baptismi sacra- mentum subjecerunt. Primietenim constringi ad catholicam obedientiam prestandam non debent, contra vero alteri sunt cogendi. So soon as this coactio is feasible, a region would cease to be a terra missionis, and would become a terra, catholica, the yet unevangelized populations, however, remaining still the objects of mission ary activity, and not becoming subject to the Holy Office, so long as they do not act offen sively toward the Church. The Congregatio de Propaganda Fide, which, of course, has its seat at Rome, is composed of a varying number of cardinals, at present 31, some being non-resident correspondents, and of a Secretary and Protonotary, on whom the practical business mainly devolves. There are also consultors and a large force of officials. It has also a training college for pupils from al most every nation under heaven. There are also in Rome various national colleges and monastic training houses for missionaries. Yet the whole number of pupils appears to be small compared with those that are trained for the priesthood in Protestant countries and other missionary jurisdictions. Where the Roman Catholics in a country, being few, have never been organized into a diocese, or where the bishoprics have fallen under Mohammedan or heretical control, there the Pope, as having ordinary jurisdiction, throughout the Church, is sole diocesan. The first stage of organization is the appointment of a priest as papal representative, with the title of Prefect Apostolic. He has almost un bounded authority (under the Propaganda), be ing empowered to station priests at discretion within his prefecture, and to grant dispensa tions almost ad libitum from every ecclesiastical ROMAN CATHOLIC MISSIONS 296 ROMAN CATHOLIC MISSIONS precept not included in tliejtis divinum, from which last, of course, the Pope himself cannot dispense. If the mission flourishes, and there is a call for a superintendent with power to ordain to the priesthood, the Prefecture Apostolic be comes a Vicariate Apostolic. The distinction does not appear to be a hard-and-fast one, as there are occasionally Vicars Apostolic that are simply priests, who have to send elsewhere for new clergymen. Almost all, however, are bishops in partibus, or, as they are now called, Titular Bishops. Both prefects aud vicars are movable at pleasure. If the Church has won or recovered such a following (especially in Protestant countries) as to warrant it, the Pope proceeds to organize a regular hierarchy of diocesan bishops, usu ally arranged in metropolitan provinces, each under the presidency of an Archbishop, who, besides his ordinary diocesan authority, has a certain right of determining appeals from his suffragan bishops, and always presides in the Provincial Council, whose decrees, when ratified by the Pope, have binding force. The bishops of the United States, moreover, have three times been convoked by Rome in Plenary Council, the Archbishop of Baltimore, the bishop of the eldest national see, having been each time appointed to preside as Apostolic Delegate. The decrees of these councils, of course, when papally ratified, are binding for the whole country. The diocesan bishops of England and Amer ica are not, like mere Vicars Apostolic, remark able ad nutum, but are understood to enjoy fixity of tenure, like those of Catholic lands. The cardinal s rank enjoyed by the present Archbishop of Baltimore greatly increases his influence, but adds nothing to his episcopal or metropolitan authority. As Cardinal he has no jurisdiction outside the city of Rome. And as belonging to a missionary jurisdiction, he, and all other American bishops, are still con trolled by the Propaganda, due regard, of course, being had to the more developed char acter of their sees. The bishops enjoy the same powers with Vicars Apostolic, of dispens ing from ordinary canonical restrictions. These powers, granted from Rome for terms of rive years, are known as the Quinquennial Facilities. Previous to the institution of the Propa ganda missions were pursued in a somewhat disconnected way. Each order sent out its missionaries for itself, who rendered account of their activity only to their own provincials and generals, these latter, doubtless, frequently communicating with the Holy See, and obtain ing from it such suggestions, exemptions, con secrations, pecuniary subventions, and other aids as it might be inclined to grant and they to receive. But since 1622 the control of all missions, among heretics, schismatics, and pagans, has lain in the hands of the Propa ganda. Yet the bonds of connection within each monastic order are so strict, the authority of its superiors so unbounded, its policy and spirit, and even its doctrinal tenor, so specific, and the character attributed to each of the elder orders so sacred, that the comparatively new Congregatio de Propaganda Fide has doubtless to accommodate itself largely to this distinct ness of action. The Jesuits, above all. though willing enough to accommodate themselves in form to the Papacy and its delegations, have, in fact, as is very well known, been much more disposed to govern Church, Pope aud all, than to submit to any of them. In what way, and how far, the missionary operations of this over bearing society, or of the other orders, have been actually subordinated to the Propaganda, is something which it would require a profound interior knowledge of the workings of Roman Catholicism to decide. It must suffice us to know that every missionary, Jesuit, Benedic tine, Franciscan, Dominican, of whatever order or of the secular priesthood, is subject to the supreme and universal episcopate of the Pope as ordinarily exercised through the Propaganda. The orders, especially the Dominicans and Capuchins over against the Jesuits, have carried on their missions, especially in India and China, with far more bitterness of controversy against each other, than has prevailed be tween Protestant denominations the most widely remote. The Jesuits indeed long seemed disposed, both among Pagans and Prot estants, almost to claim a monopoly of conver sions, and if any one of another order, espe cially among the heretics, was guilty of a success, Pascal has described to what extremities their animosity would sometimes go. It was these internecine wars that finally came so near to ruining Roman Catholic missions in the far East. But since the suppression aud restoration of the society, which has now an almost uucon- tested right of control in the church, and which in its turn has doubtless learned wisdom by its tribulations, we hear no more of these scanda lous dissensions. The Jesuits doubtless take whatever fields of activity they wish, and leave the rest to others. There appear to be among the missionaries but few secular priests, that is, priests who, like the ordinary parish clergy, are subject only to the general authority of the church, and not to that of any monastic order. The native clergy from among the heathen are probably for the most part seculars. The Roman Catholic laity appear to have just the same privileges in regard to missions that they have in regard to every other ecclesiastical interest, namely, the privilege of contributing of their substance for them aud of being abso lutely passive as to the disposal of it. The con sequence is what might be expected. Assum ing 100,000.000 as the number of active Roman Catholics, which almost equals the largest estimate of ostensible Protestants, it is estimated, as has been stated by Cardinal Lavigerie, that the Protestants contribute about twenty times as much for foreign missions. Whether lay asso ciations, contributing to foreign missions, have a right to designate the objects* to which their gifts shall be applied, and to enter into corre spondence, say with converted pagans, does not appear by examining the Annals of the Propaga tion of the Faith, or by a somewhat hasty reference to Les Missions Catholiques. Such an interven tion of the laity would, indeed, be quite out of keeping with the general spirit of the Church. France is the great centre of Roman Catholic zeal for missions among the heathen. The cheerfulness and kindly sympathy of the French character, when purified and elevated by Christian faith, make French priests and nuns by far the best missionaries. The Society *It appears that some lay societies send their gifts to particular regions. ROMAN CATHOLIC MISSIONS 297 ROUMANIA for the Propagation of the Faith, the seat of which is at Lyons, raises far more money for this end than any other similar Roman Catholic association. How the vast extent of Roman Catholic missions outside Christendom is main tained, it is difficult to say. The converts doubtless do much; the Propaganda has large means; the Pope makes ample contributions; and missionary bishops and priests may not unfrequently supply their own modest support from their private resources. The orders also, it may be presumed, have a natural interest in maintaining the efficiency of such missionaries as belong to them. The Jesuits especially are popularly supposed to be an exceedingly, even an inordinately, wealthy society. It thus appears, from the somewhat vague lines in which we are able to portray the mis sionary activity of the Roman Catholic Church, that outside Christendom, while allowing ample play to the peculiarities of individual habit and devotion, and to the specific activities of various monastic institutes (some of which, like the brethren of the Christian schools, and various female orders, are devoted exclusively to educa tion), it reserves an undisputed and all-pervasive control to Rome. Voluntary societies are wel come as a means of procuring money, but the missions themselves are through prefects apos tolic, vicars apostolic, and more developed sees, at every point in the hand of the Church. Roniaiisch Versions. The Romansch belongs to the Grseco-Latin branch of the Aryan family of languages, and consists of three dialects, the Upper and Lower Engadine (so called because spoken in the Engadiue, Switzer land), and the Oberland. (a) The Upper Engadine. A translation of the New Testament into this dialect was pub lished by Jachiam Bifrum (Basle, 1560; Piisch- laff, 1607), Griti da Zuoz (Basle, 1640), and Menui (Coire, 1862). The latter s version is that circulated since 1882 by the British and Foreign Bible Society. The Psalms were pub lished by Lorenz Witzel (Basle, 1661). (b) The Lower Engadine. The Psalms were translated by Ciauipel (1562, Lindau, 1606); Sarts of the Old Testament were published by . Pitscher Saluz, 1657 seq., and the entire Bible by Jac. Ant. Vulpio and Dorta a Vul- pera (Basle, 1679, based on Diodati s Italian Version). Later editions, Basle, 1743. The New Testament was again published in 1812; the Old Testament of T. Gaudenz by the Coire Bible Society in 1815. An edition of the entire Bible was published at Cologne, 1867-1870. (c) The Oberland. In this dialect, which is spoken in the Grisous of Switzerland, Luis Gabriel published the New Testament at Basle, 1648. J. Grass edited the Psalms at Zurich, 1683. A version of the entire Bible was pub lished at Coire in 1718, 1818-20, in 2 vols., and by the British and Foreign Bible Society at Frankfort in 1870. The Coire Bible Society ^ Mished in 1856 an edition of the New Testa ment, jiade by Otto Carisol. (Specimen verse. John 3 : 16.) Engadine. Perche chla Deis ha taunt ama 1 muondj ch el ha dat seis unigenit Filg, acio chia scodiin chi craja.in el.nun giaja. $ perdej-.aii) Jiaja.vita eterna. Oberland. Parchfil.Deus ha teniu il murrd asch^car^ca el ha dau siu parsulnaschiu figl, par ca scadin, ca crei fen el, vomi buc a perder, mo hagi la vita perpetna. Rosario, a city of Argentine Republic, South America, in the province of Santa Fe, on the right bank of the Parana, 170 miles north west of Buenos Ayres. Population, 40,000. It is the second commercial city of the republic, is well laid out, with neatly-paved gas-lighted streets, traversed by cars. Climate temperate, healthy; average, 78 F. Mission station of the M. E. Ch. (North); 3 missionaries. South Amer ican Missionary Society; 1 missionary. Rot lima, an island north of the Fiji Islands; has 2,500 inhabitants. In 1841 some evangelical missionaries landed from Tonga, in 1846 the French Jesuits, and in 186y began the war between the two parties. But in 1879 the Eng lish Governor of the Fiji Islands annexed Rotuma, and the Jesuits left. Mission of the Wesleyan Methodist Church under the Aus tralian Conference; 1 native preacher. Rotuma Version. The Rotuma belongs to the Melanesian languages, and is spoken in Rotuma Island. The first portions of Scriptures which were translated into this language were the Gospel of Matthew, the 19th Psalm, and the 13th chapter of 1st Corinthians, made by the Rev. Joseph Waterhouse, with the assistance of a Fijian teacher named Eliezer, in 1857. They were printed at Hobart Town, Tasmania. In 1864 the Rev. William Fletcher of the Wes leyan Missionary Society settled at Rotuma and translated the entire New Testament, which was printed in 1870 at Sydney, at the expense of the British and Foreign Bible Society. The edition consisted of 2,500 copies. A second and revised edition was carried through the press by the Rev. James Calvert in 1885. Thus far 4,020 portions of the Scriptures have been disposed of. (Specimen verse. John 3 : 16.) Ne e fuamamau ne hanis on Oiitu Be ranle!, ia na on Lee eseama, la se raksa teu oe lelea ne znaa se ia, la iris po ma ke mauri acesgataaga, Roumania is the name given to the king dom formed in 1861 by the union of the two principalities, Wallachia and Moldavia. Its independence from Turkey was proclaimed by its people in 1877, and was confirmed by the congress of Berlin in 1878. Its area is estimated at 48,307 square miles. On the northeast it is separated from Russia by the river Pruth and the Kilia mouth of the Danube, which latter river forms its southern boundary west of Silis- tria. The Transylvanian Alps and the Carpa thian Mountains form its western and north western boundaries. That portion which lies between the Danube and the Black Sea is called the Dobrudja, and differs greatly from the rest of the kingdom. The climate has great ex tremes of temperature: in winter the cold north east winds are very trying, while in the summer the southwest wind is scorching in its intense heat. The rainfall is not abundant. Agricul ture is the principal occupation of the people, though not a few cattle and sheep are raised. The government is a constitutional monarchy, and the king is assisted by a senate of 120 mem- ROUMANIA 298 RUSS VERSION bers and a chamber of deputies of 183 members, all of whom must be Roumanian* by birth or naturalization. The population of Roumania is of very mixed origin, including 4,500,000 Rou manians, 300,000 Jews, 200,000 Gypsies, 100,000 Bulgarians, 50,000 Germans, 50,000 Magyars, 15,000 Armenians, 2,000 French, 1,000 English, besides 3.000 Italians. Turks, Poles, and Tar tars. The population of the Dobrudja is esti mated at 106,943, and contains a larger Russian element than the other part of Roumania. The Orthodox Greek Church is the ruling Church, but Roman Catholics, Protestants, Armenians, Lipovani (Russian heretics), Jews, and Moham medans are also found. Education is supposed to be compulsory, but there are very few schools, so that only about two per cent of the population are able to avail themselves of the free instruction. The principal cities, with their population, are: Bucharest, the capital (221,805), Jassy (90,125), Galatz (80,763), Botochaui (39,- 941). Mission work in Roumania is carried on only by the colporteurs of the B. F. B. S. The entire Bible has been translated into the Rou manian language (a Latin dialect with a large Slavonic element), besides the Psalms and Isaiah into Polish for the Jews. Roumanian Version. The Rouma nian belongs to the Graeco-Latin branch of the Aryan family of languages, and is divided into the Roumanian proper and Macedonian-Rou manian. The former is spoken in Roumania and part of Transylvania, the latter in Macedonia. 1. The Roumanian. A translation of the Scriptures was published at Bucharest in 1668 and 1714, and again at Blaje, Transylvania, in 1795. A New Testament was published as early as 1648. The Russian as well as the Brit ish and Foreign Bible Society issued editions of the Scriptures at different times. The latter especially published the New Testament and the Psalms in various characters; but in 1867 this Society brought out a New Testament and Psalms in the ancient Cyrilian character for use in churches and schools, and for those who can read in no other character. Another edition was issued in 1877. The same Society issued in 1869 a new version of the Roumanian Bible. The translation was made by Professor Jerome and others, and was edited in a uniform style of orthography by the Rev. W. Mayer of Jassy. In 1874 aii edition of the Bible in revised orthography was issued at Jassy and Pesth. 2. Macedonian-Roumanian. As there are a great many in Macedonia who cling to the mother-tongue, although pure Wallachian is being taught in the schools, the British and Foreign Bible Society issued in 1886 an edition of 500 copies each of Matthew and Mark in the Macedonian dialect. The version was made by Dimitri Athauasius, the director of a school at Mouastir. It was printed in the modified Roman character now employed in Roumauia. (Specimen verses. John 3:16.) Cyrilian. DsmnezeK jnsmea, ki a dar T, ka TOT ieji 10 kpede .fa e* ci no Roman. Caci asa a iubit Dumuedeu lurnea, meat a dat pre Fiiul seu eel unul-nascut, ca tot eel ce credo In el si nu se j)ierde r ci si aiba vieta eterna, Roumelia, or Eastern Roiniiclia, is apart of the Principality of Bulgaria (q.v.), Tur key. It lies just south of the Balkan Moun tains, is inhabited mainly by Bulgarians and Greeks, and by the Berlin Congress of 1878 its administration was made autonomous, though the Governor-General, necessarily a Christian, was to be nominated by the Porte. It was united with Bulgaria in 1885, and is now under the administration at Sofia. In 1888 the popu lation was 960,441. Philippopolis, the former capital, is now merely the centre of a prefec ture, and has a population of 33,442. Mission work is carried on by the A. B. C. F. M., with a station at Philippopolis (q.v.), and the Brit ish and Foreign Bible Society colporteurs. Since the union with Bulgaria there is properly speaking no province of Eastern Roumelia. Riiataii, one of the Bay Islands, off the coast of Honduras, Central America; 30 miles long by 8 broad. It has 22 harbors, of which Port Medina is the chief. Population, 3,000, mostly Negroes. Mission station of the Wesley an Methodist Missionary Society; 1 missionary, 8 chapels, 510 church-members, 10 Sunday- schools, 512 scholars, 3 day-schools, 215 scholars. 1C ilk, a small island in the Caroline group, Micronesia, 31 miles west of Ponape. Mission station of the A. B. C. F. M. ; 3 missionaries, 1 missionary s wife, 7 native agents, 15 churches. Riirki (Roorkee), a town in Saharanpur dis trict, Punjab, India, 22 miles east of Saharanpur City. Population, 15,953, Hindus. Jains, Mos lems, Christians. Mission station of the Method ist Episcopal Church (North); 1 missionary and wife, 9 native helpers, 4 out-stations, 1 church, 60 members, 1 school, 25 scholars. S. P. G. (1871); 1 missionary, industrial school and 250 church-members. 16 u** Version. The Russ belongs to the Slavonic branch of the Aryan family of lan guages, and is spoken in the vast empire of Russia. Toward the end of the tenth century, Vladimir, Prince of the Russians, joined the Greek Church at Constantinople, and from that time on Cyril s Bible translation was introduced among the Russians. The first edition of Cyril s Bible was published at Ostrog, 1581. The edi tors of this edition state in the preface that they based their work on a codex now no more ex tant, belonging to the time of Vladimir (1000 A.D.). Many reprints of this edition were pub lished at Moscow, 1663, 1727, and after. At the command of the Empress Elizabeth a new revis ion of this version was undertaken. The editors corrected the Ostrog edition according to the text of the Septuagint, published by Grahe (Oxford, 1 707-1 709)^ and corrected the Old Sla vonic Ian guage in many passages according to the modern Russian laiiuuauc. A new version of the New Testament was made by the Archi mandrite Philaret, under the auspices of the religious academy of St. Petersburg, and printed by the St. Petersburg Bible Society in 1819-23, with the Slavonic text in parallel columns. In RUSS VERSION 299 RUSSIA 1822 the Psalms were published by the Holy Synod, the translation having been made by the Rev. Dr. Paosky, of the Cathedral of St. Peters burg. Editions of the New Testament, as well as of the Psalter, were printed and published at Leipsic, 1838, 1853, and at London, 1862. The Psalms were the only part of the Old Testament which was published by the Russian Bible Society. To supply the people of Russia with the entire Old Testament, tlie British and For eign Bible Society engaged Prof. Dr. Levisohn to undertake the work, but he was cut off sud denly in the midst of his career in 1868. The work was taken up by Prof. Chwolson, and in 1876 the Old Testament in modern Russ, as translated by Levisohn and Chwolsou, was printed at Vienna. In the mean time the Holy Synod had also issued the Russ Bible, and an edition of the Bible was printed by that body for the British and Foreign Bible Society in 1881, with the Apocryphal Books omitted, and the Septuagint readings in the Canonical Books expunged. Prof. Astaneff read the final proofs of this edition, in order to secure a pure text, and the Authorized Russ Bible can now be cir culated by the British Bible Society. The edition consisted of 20,000 copies. For the Russian blind, who number from 160,000 to 200,000 souls, the British Bible Society issued the Gos pel of John, and the Sermon on the Mount, according to Moon s system, in 1880. (Si>ecimen verse. John 3 . 16.) T3KE B03JIOUIL1T, EoTTt Ml p B, 1TQ CIuHa cBoero eAimopOAHaro, ^afiti iS, Btpyromift BT> Hero, He nornGx, HO niit.ii, JKH3HL ut-myio. Ruelkonda, a town of Madras, India, in the mountainous district of Gumsar. Popu lation, 2,631. Mission station of the Geneva Baptist Missionary Society (1861); 1 missionary, 69 church-members. Russia. Mission work has been attempted at different times in different parts of this em pire by the Basle and Moravian Missions, the London Missionary Society, the Scotch Free Church, etc., but it has never been successful, owing to the repressive action of the Russian government, whose laws forbid any subject to change his religion except as he becomes a mem ber of the State Church, a branch of the Orien tal Greek Church. The American and British and Foreign Bible Societies have accomplished a good deal in the form of Bible distribution (see articles on those societies). Russians. The Russians are the most numerous Slavic nation, numbering over sixty millions. They are divided into three chief branches : Great Russians, Little Russians, and White Russians. The Ruthenians or Red Rus sians, living in Austria, are also classed as a branch of the Russians. The distinctions be tween these various branches are rather lin guistic than national. The great mass of the Russians belong to the Eastern Church, while 3,108,000 are Uiiiats or Unionists, 500,000 Cath olics, and the number of the dissenters (Raskol- niks) is variously estimated from 3 to 11 and even 15 millions. The orthodox Russians use the Slavonic lan guage in their church services; so also do the Uniats and the Dissenters, while the Catholic Russians use the Latin liturgy. In their lit erature all the Russians use the Kyrillitza alpha bet. The Russian language belongs to the southeastern branch of Slavic languages, and is related to the Bulgarian and the Servian. It is divided into three dialects: the Great-Russian, the Little-Russian, and the White-Russian. The first of these dialects forms the Russian literary language of the present day; the Little-Russian may be considered as a distinct language, though related to the Great-Russian, while the White- Russian occupies a middle place between Great- Russian and Little-Russian, and contains ele ments of both these and of the Polish language. The language of the Rutheuians in Austria is Little- Russian. The origin of Russia has been traced back to a group of Slavic tribes who inhabited the country around Kieff. They lived in separate communities, and were united into one govern ment when Rurik, with his Variugiau compan ions, came to rule over them. During the reign of Prince Vladimir (972-1015) Christianity was introduced into Russia from Byzantium, and with it the productions of Byzantine literature found their way into the country. Owing to the very close proximity then existing between the Bulgarian and Russian languages, the Rus sians copied also several of the productions of the ancient Bulgarian literature. The most ancient monument of this literature is "Ostro- mirov s Gospel, " of 1053. In 1224 the Tartars in vaded Russia and ruled over her for more than two centuries; and although their rule did not denationalize the people, it left its imprint upon the civil administration of the country, upon the social condition of the people, and upon their language. The Tartar dominion retarded the onward progress of Russia, and it was only in the reign of Peter the Great (1689-1725) that Russia began its emancipation from its semi- Asiatic, semi-barbaric condition, and became fit to take a rank amongst the European powers. The reforms of Peter the Great could not be executed without producing discontent in the land. Before him the Patriarch Nikon, one of the greatest men on the patriarchal throne in Russia, roused the indignation of the people by attempting to revise the Bible and the liturgical books, and to purge them from the errors that had crept into them through the ignorance of the transcribers. Nikon was denounced as a heretic,his corrections were deemed sacrilegious, and a great many people refused to accept the revised books, and seceded from the Church. These were and are still called Dissenters (Ras- kolniks}, and although the points on which they originally disagreed with the Church were puerile, they have clung and do still cling to their notions with an astonishing pertinacity. In their eyes the present Russian Church is not a true Church, the Tzar is an antichrist, and they only are the true Christians, because they hold to the old faith. The Russian Dissent has given rise to a great many sects, some of which profess the wildest vagaries. Nikon s revision of the church books is the one used now in the Russian, Bulgarian, and Servian churches, and its language, modified according to the Russian orthography, is known as the Church-Slavonic. The Russian was governed originally by archbishops or metropolitans, who were ordained by the Greek Patriarch of Constantinople, and several of whom were Greeks. But after the RUSSIA 300 SAGAING capture of Constantinople in 1453 the metro politans were consecrated by a council of bishops, and in 1589 the chief metropolitan was raised to the rank and dignity of a Patriarch. The Patriarchate lasted till the time of Peter the Great, who, in order to curb the opposition of the clergy to his reforms, abolished it and replaced it by a Synod, whose head was to be the Tzar. This reform has lasted till now, and the Russian Church is governed by it. But though the Tzar is the real president of the Synod, he never takes any part in its delibera tions, but is represented by a substitute, usually a layman, who bears the title of ober-prokuror. The Synod can do nothing without the sanction of the prokuror ; in fact, he is the Synod. The Tzar s prerogatives, however, are limited to the administration of the Church; his authority does not extend to matters pxirely spiritual, and he cannot interfere with the dogmas of the Church. The constitution of the Synod and of the Russian Church in general is such that it places the clergy under the authority and super vision of the government and makes it sub servient to the interests of "the powers that be. " Ruse-Lapp Version. For the people of Russian Lapland, Magister Genetz translated the Gospel of Matthew. The work, after hav ing been examined and approved by Prof. E. Louurott, was printed in 1877 by the British and Foreign Bible Society. The people who speak that dialect number about 4,000 or 5,000. (Specimen verse. John 3 : 16.) Tan ry4MK IIITO liMJiejib HUT mafomifi Tan a-ibjie, 1 into n/wcec Ajbre, 3xiy- inaiiTMa ; aniifi, xan, napac mio WKbflHX, Kie Conne Biep, . iff MaiiKbaxt, a JCXT, coime areeajwyui. Rustchiik, a city in Bulgaria on the Danube, 187 miles by rail northwest of Varna. Population, 30,000. Mission station of the Methodist Episcopal Church (North); 2 mis sionaries, 3 native helpers, 1 theological semi nary, 24 students, 1 other school, 14 scholars. Rust en Vrede, a station of the Moravians in Surinam, Dutch Guiana, South America. It was organized as a separate congregation in order to relieve to some extent the work in the large church of Paramaribo, and is situated in a suburb on the southwest side, in which during the last few years a great number of Negroes belonging to the Moravian Church had settled, having migrated thither from the plantations. This suburb is divided into numerous squares by streets running at right angles. One look ing down a street sees only what looks like a pathway leading through a wood far away into the dense forest. This seeming forest is inhab ited throughout, Negro huts being hidden be neath the tall mangoes, cocoa-palms, and other fruit-trees. Two plots of ground were pur chased, and the church from the abandoned station Aunaszorg was brought and re-erect t-d here, receiving the name Rust en Vrede (Rest and Peace). Rust cii Werk, a station of the Moravians in Dutch Guiana, established in the year 1821, at the request of the owners of an estate which lies on the north bank of the river Comewyue, not far from its junction with the Surinam, about ten miles below Paramaribo. The owners of this estate gave a large house as a residence for the missionary, the upper story of which served as a church. On the day upon which it was opened the first four Christians of this neigh borhood were baptized. Many Chinese and coolies now live upon the adjoining estates, some of whom have united with the congrega tion. Rlitlieiiiaii Version. The Ruthenian belongs to the Slavonic branch of the Aryan family of languages, and is spoken in Little Russia. In 1874 the British Bible Society pub lished at Vienna the Gospel of Luke, as trans lated by Mr. Kobylanski. Being in the Cyril- ian type, it was well received, and proved a success, because a part of the Divine Word was thus given to the Ruthenians for the first time in their vernacular. During the year 1877 the same Society published the Gospel of John, translated by the same author, after it had been critically examined by Professor Micklovich. A translation of the New Testament into Rutheniau was prepared from the Greek by Dr. Puley, with the assistance of Mr. Kulisch. The British and Foreign Bible Society bought in 1882 500 copies of this version for circula tion, but in 1885 purchased the copyright of the translation, and published an edition in Cyriliau character, of 5,000 copies, in 1886. (Specimen verse. Luke 15 : 18.) fiCTABWH HCl AS AC OTIJA MOIEPO, f SKAJKS JEMg: OTME, srpiwHB JEM npoTJB HEEA ( HEE TOEOB. s. Sanatliu (Subathu), a town in Simla dis trict, Punjab, India, 23 miles from Simla, 110 miles northwest of Lodiana. Mission station of Presbyterian Church (North), 1836; 1 mis sionary, 2 native helpers, 16 church-members, 44 school-children, and a hospital for lepers, several of whom are church-members. Safed, a town, formerly of considerable note, on a hill overlooking the western coast of the Lake of Tiberius, Asiatic Turkey, 65 miles west of Damascus. Mission station of the L. S. P. C. among the Jews; 2 missionaries, 2 native helpers, also a medical mission. , a populous town in Burma, on the west side of the Irawadi River, fifteen miles below Mandalay. It lies just opposite Ava, the scene of Judson s Imprisonment, which is now an out-station of the work at Sapling. Mission station of the A. B. M. U.; 2 missionaries and wives, 1 church, 23 commu- SAGAING 301 SAINT PAUL DE LOANDA nicants, 1 Sunday-school, 20 scholars, 3 schools, 78 scholars. Saharanpur, a town in Northwest Prov inces, ludia, 90 miles northeast of Delhi, 130 southeast of Lodiana. A large towu, rather substantially built, and steadily improving in appearance and increasing in importance. Owing to its low, moist situation, it was very unhealthy, but recent sanitary improvements have somewhat remedied this evil. Mission .station Presbyterian Church (North), 1836; 1 missionary and wife, 8 native helpers, 57 church- members, 429 scholars. Saibai Version. The Saibai belongs to the Melauesian languages, and is vernacular in Torres Straits. A translation of the Gospel of Mark inlo this dialect was made by Mr. Elia, a teacher who has been fifteen years engaged in the work, and revised by the Rev. S. Macfarlane of Murray Island. It was published at Sydney in 1883 under the care of the Auxiliary of the British and Foreign Bible Society. Besides the Gospel of Mark, that of Matthew has also been published. Saint Albans. A town in northeast Kaf- fraria, South Africa, near St. John s. Mission station of the S . P. G. ; 1 missionary and wife, 250 communicants. Saint Barnabas,a town in Norfolk, Melan esia: is the chief seat of the Melanesian Mission and its bishop since 1867. The mission consists of 8 native missionaries, 130 male and 35 female students. In the cool season, March to Decem ber, the bishop sails from island to island inspecting the various stations, and in the mean time he keeps school on board the steamer. The printing establishment, from which books in 35 different languages are issued, is also at St. Barnabas. Sainl Croix, one of the West Indies, is a Danish possession since 1716. It has an area of 74 square miles, and a population of 18,430 (1880). The inhabitants are mostly free Negroes, and are engaged in the raising of sugar-cane and the manufacture of rum. The Moravian Brethren commenced their mission to the Danish West Indies at this island in 1754, and now have three stations: Friedeus- thal, Friedeusberg, and Friedeusfeld, with 3 missionaries, 1,363 communicants, 3 Sunday- schools, 825 scholars. The Danish Lutheran Church has also quite a membership here. Sain I Eustaehe is one of the Dutch West Indies, and forms part of the colony of Curacoa. It contains a population of 2.335 in its area of 7 square miles. Mission station of Wesleyan Methodist West Indian Conference. Sa i ii I Helena, an island belonging to Great Britain, in the Atlantic Ocean, 1,200 miles west of Africa and 2,000 miles east of South Amer ica. Area, 47 square miles. Population (1886), 4,500, Negroes and half-breeds. Mission field of the S. P. G. ; 3 stations St. Paul s, James town, Longwood; 355 communicants. There are also 1 Roman Catholic and 2 Baptist chapels. Saint Jan or Saint John, one of the Dutch possessions in the West Indies, has an area of 21 square miles, and a population (1880) of 944, among whom the Moravian Brethren com menced work in 1754, with stations at Bethany and Emmaus (see St. Thomas). Mission field of the Danish Missionary Society. Saint John s. 1. The chief town on the island of Antigua, West Indies. Population, 10,000, chiefly pure Negroes and mulattoes. A station of the Moravian Brethren, opened in 1756 by a missionary from the Danish islands, who was moved by the miserable spiritual condition of the Negro population in Antigua to come to their assistance. He accomplished much, and his work is now being earned on by 1 mission ary and his wife, 1 unmarried man, and 1 single lady. A training-school for women is carried on at this station, and the church has a congre gation of over 1,000. 2. A diocese of the S. P. G. in South Africa, founded 1873, containing 10 stations, 2,523 communicants. Saint Kill s, or Saint Christopher, is one of the Leeward Group of the British West Indies. Its greatest length is 23 miles, and it contains an area of 65 square miles, with a pop ulation of 45,000. The island is of volcanic origin, the scenery is rich and beautiful, and the soil is fertile and well-watered. Basseterre, with a population of 7,000, is the capital. Mis sion field of the Moravian Brethren, with sta tions at Bethesda, Basseterre, Bethel, and East- bridge, with a total of 3 missionaries, 1,480 com municants, 7 day -schools, 854 scholars, 6 Sun day-schools, 2,000 scholars. S. P. G. (1877); 1 missionary, 285 communicants. (For the work of the Wesleyan Methodists, see West Indies.) Saint L.ouis, a town on an island at the mouth of the Senegal River, West Africa, is the chief town of the French possession, Senegambia, with a population of 20,000. Mis sion station of the Paris Evangelical Missionary Society (1863); 2 missionaries, 1 medical mis sionary. Saint L,iicia, one of the Windward Isl ands, British West Indies, has an area of 122 square miles, with a population (1888) of 42,504, principally Negroes and half-breeds. Chief town, Castries, 4.555. There are 26 schools (14 Prot estant, 12 Roman Catholic), 3,351 pupils. Saint Mark s, a station of the S.P. G. dio cese of St. John s, in the Transkei, South Africa, was the first station (1859) occupied in the dio cese; has 1 missionary, 746 communicants. Saint Mary s Island, a large island off the coast cf Gambia, West Africa, at the mouth of the Gambia River, east of Cape St. Mary. The principal city on the island is Bathurst. Mission station of the Wesleyan Missionary So ciety; 4 missionaries, 23 native helpers, 3 chap els, 2 schools, 358 scholars. Saint Matthew s, a station of the S. P. G. in the diocese of Grahamstown, South Africa, near King William s Town; was occupied in 1859, and has 1 missionary and 370 communi cants. Saint Paul de Loanda, the capital of the province of Loanda, in the Portuguese col ony Angola, on the west coast of Africa, is sit uated on a beautiful landlocked harbor, sixty miles by sea north of the mouth of the Coanza. Its population, estimated at 5,000, consists of a few hundred Portuguese, and the rest are Ne groes. It was the starting-point in 1884 for the SAINT PAUL DE LOANDA 302 SALVADOR mission of Bishop Taylor to Central Africa, and is a station of that mission. Saint Paul s, a station of the S. P. G. in Natal, South Africa, not far from the coast; has 1 missionary and 30 communicants. *:MIII I*eter s, a town in Cape Colony, South Africa, on the border of Kaffrarii, north west of King William s Town Mission station of the S. P. G. in the diocese of Grahamstown ; 1 missionary and wife, 110 communicants. Saint Thomas, one of the West India islands belonging to Denmark (1716); has an area of 23 square miles, and a population of 14,389, mostly Negroes. Sugar and rum are the products. Mission field of the Moravian Breth ren, with stations at New Herrnhut, Nisky, and St. Thomas. Including St. Jan (q.v. ), there were in 1886 5 stations, 2 missionaries, 1,289 communicants, 7 schools, 388 pupils, 5 Sunday- schools, 1,000 scholars. Saint Thomas, a town on the above isl and, is picturesquely situated on three hills on the south coast, overlooking a fine harbor. For many years it was the terminus of several steam ship lines, a depot for the surrounding islands, and a port of call for vessels of all nations; but the laying of West India telegraph cable greatly changed these conditions, and its commercial importance is rapidly declining. In 1843 the Moravian Brethren, who had hitherto confined their labors to the sugar plantations, found it necessary to provide instruction for the many converts who had come out to the town to live, and a place of worship was procured near the centre of the town, where a school and preach ing services were held. In 1882 a fine new building was completed, and was a memorial church of the 150th anniversary of the begin ning of Moravian missions. The Danish Gov ernment provided schools and churches for the people at a very early date in their occupancy of the island. Saint Thome", a suburb of Madras, India, is a mission station of the S. P. G. for 16 vil lages, with 4 native preachers, 241 communi cants, 3 mixed schools, 196 boys and girls. Saint Vincent, one of the Windward Isl ands, West Indies, is a British colonial posses sion (1763), under an administrator and colonial secretary. Its area is 122 square miles. Popu lation (1888), 46,872, mainly Negroes and half- breeds. Kingston is the capital; population, 5, 393. Mission work is carried on by both the Wesleyan Methodists (W. I. Conference) and the S. P. G., the latter having 2 missionaries, 2 stations, 620 communicants. Salem. 1. A town in a district of the same name in Madras, India. Its climate is dry and hot. Population, 50,667. Hindustani and Tamil are the languages spoken. .Mission station of the London Missionary Society (1824), with 15 out-stations, 2 missionaries, 185 church-members, 3 Sunday-schools, 120 scholars, 9 boys schools, 478 boys, 2 girls schools, 178 scholars. 2. A town in the Coronie district, Surinam, South America, on the coast west of Para maribo. Mission station of the Moravian Breth ren, started in answer to the appeal of several English proprietors of estates in this district. A large congregation has been gathered into the church. 3. A town in Jamaica, West Indies, formerly called New Hope, lies near the seashore at Park er s Bay. A congregation was organ i/x-d here and the place made a regular mission station of the Moravian Brethren in 1838. Salinas, a district in West Persia, north of Lake Oroomiah, half-way betweeen Tabriz and Oroomiah, and near the eastern boundary of Tur key. (It is spoken of as a city, though there is really no city of that name.) Climate unusually pleasant and equable. Population, 30,000, Moslems, Armenians, Nestorians, Jews, and Koords each speaking its own language, and feuerally Turkish also. Social condition of loslems low, but of other classes a little better. Mission station of Presbyterian Church (North), 1884, chiefly among the Armenians; 2 mission aries and wives, 2 single ladies, 7o native help ers, 1 out-station, 1 church, 30 church-members, 6 schools. Saloiiiea, a seaport city in European Tur key, at the northeastern extremity of the Gulf of Saloniki. Population, 80,000. Greeks, Bul garians, Wallachians, Turks, Spaniards. Re ligions, Greek Orthodox and Islam. Mission station of Presbyterian Church (South), 1876; 1 missionary and wife, 3 native helpers, 3 out- stations, 1 church, 35 church-members. Saltillo, a city in North Central Mexico, in the frontier state of Coahuila, 239 miles south west of Laredo, Texas, 60 miles west of Mon terey. Climate mild, temperate, and healthy. Population, 15,000, mixed Spanish and Indian, speaking Spanish and Indian dialects. Social condition of two thirds of the people very de graded ; class lines are closely drawn. Mission station of the Southern Baptist Convention; 2 missionaries and wives, 4 female missionaries, 3 colporteurs. Presbyterian Church (North), 1884; 2 female missionaries, 10 out-stations, 580 church-members, 363 Sabbath-scholars, 9 day- schools, 194 scholars. Salvador, a republic of Central America, borders on the Pacific coast for 160 miles from the mouth of the Rio de la Paz to the mouth of the Goascoran, in the Gulf of Fonseca. Its inland boundaries are Guatemala on the west and Honduras on the north and east. It is the smallest of the Central American repub lics, having an area of 7,225 square miles. Ex cept along the coast, where there are low alluvial plains, the country consists of a high plateau 2,000 feet above the sea, with many volcanic moun tains. The volcanic forces are still at work, as shown by the frequent earthquakes. Since 1853, when the union with Honduras and Nicaragua was dissolved, the government is that of a republic, witli a president elected for four years by suffrage of all citi/ens and a congress of 70 deputies. The population (1886) is 651,130, an average of 89 to tin- square mile, which is twenty times the average of the other Central American States. The bulk of the in habitants are of aboriginal or mixed races ; only 10,000 are whites, or descendants of Europeans. The natives are engaged principally in agricul ture, though there is much mineral wealth as yet undeveloped. The climate is mild and pleasant. Roman Catholicism is the state re ligion, but there is tolerance of other religions. Education, which is under the care of the government, is carried on in free schools, attend auce upon which is obligatory. In 188S there SALVADOR SALVATION ARMY were 732 primary schools with 27,000 pupils, and 18 high - schools with 1,293 students. Railways are being built ; there are 1,440 miles of telegraph ; telephones connect San Salvador, the capital, with Santa Anna, and the resources of the country are rapidly being developed. There is no organized mission work in Salvador. Salvation Army. Headquarters, 101 Queen Victoria Street, London, E. C., England. The Salvation Army is the largest and most powerful evangelizing agency in existence. It may be said to have been founded on July 5th, 1865, when Rev. Wm. Booth, who had shortly before left the Methodist New Connexion, held alone the first open-air meeting of what was then called the "Christian Mission." The meeting took place on Mile End Waste, in the heart of one of the most disreputable neighborhoods of London. The Christian Mission became the Salvation Army in 1878. It now occupies 34 countries and colonies, and its 4,000 corps are officered by some 10,000 men and women, to none of whom is any salary guaranteed, and none of whom receive anything more than the supply of their actual wants. These officers speak 29 languages. The total number of meet ings held weekly is estimated at 50,000. The Army publishes in 15 languages 27 weekly and 15 monthly journals, having a total annual circulation of 33,500,000 copies. The annual circulation of books and other pamphlets is put at 4,000,000 more. The total sum raised an nually by the Army is reckoned at $2,250,000. Balance-sheets are issued every year from all the headquarters in the different countries, and quarterly in all the corps or local bodies. The balance-sheets of the various headquarters are audited by independent accountants. The form of government is military through out. The General for the time being is, under a deed-poll enrolled in the British High Court of Chancery, the trustee of the entire funds and property of the Army. General Booth has never drawn any salary or allowance whatever (except out of-pocket expenses) from the Army funds, his private income being derived from other sources. The General s representatives in charge of the work in the different countries may be of any rank, but have the power and, frequently, the title of Commissioner. There are six other grades of responsibility and power on the staff of the Army. Then come the field officers those who conduct the work of the local corps, and then the local officers who assist those last men tioned. The soldiers are converts or members who, having given satisfactory evidence of conversion for at least a month, have signed the Articles of War, and have been sworn in as members of the corps. In these they avow their determination to serve God, by His help, all their lives; to be true soldiers of and in the Army for life; to re nounce the world with all its sinful pleasures, companionships, and objects, and to boldly con fess Christ at all costs; to abstain not only from all intoxicating liquors, but opium, morphia, and all other baneful drugs, except when ordered by a doctor in sickness; to abstain not only from all low and profane language, brt also from all falsehood, dishonesty, and fraud; that they will "never treat any woman, child, or other person in an oppressive, cruel, or cowardly manner;" to spend all the time, strength, money, and in fluence possible in supporting and carrying on the operations of the Army; to he obedient to all the lawful orders of superior officers; and to do all these things for the love of Christ. The theology of the Army is most analogous to that of the Methodist Church. Among features sufficiently striking to be distinctive of the Army are; \. The prominence given to women, who form aboutonehalf of the total number of officers, and are not barred by their sex from any position in the whole organi zation. 2. The use (in theory at any rate) of every individual member as an active worker, and that as soon as he professes conversion. 3. Its adaptation of system and methods to particular tastes or needs of peoples, times, and circumstances. 4. The activity and energy shown in the meetings held every day of the week the year round. 5. The number and variety of its branches or offshoots. 6. The application of unusual means to attract the people to its meetings, etc. 7. The principle of self-support applied to every corps, division, and territory. 8. The self-denial of the whole Army in all lauds, not only displayed by its officers and soldiers as such, but more especially by the "self-denial week" every year for the extension of the work generally, especially outside the ter ritory raising the money. 9. The wearing of a distinctive uniform by all members of whatever rank. 10. The implicit, unquestioning obedience rendered by all to those next above them in rank. 11. The prominence given to teaching and testimony with regard to entire sanctification or complete deliverance not only from the guilt of sin, but also from its power. 12. The numerous opportunities afforded to every member not only fordealingwith sinners by many different means, but also to rise to any position in the Army itself. 13. The mutual personal love and affection felt by Salvationists of all ranks, in all nations, and the solidarity of the whole organization. 14. The time and energy bestowed upon open air work. 15. The raising up everywhere of native soldiers and officers for the salvation of their own fellow-citizens or countrymen. The principal officers are: William Booth, the General ; W. Bramwcll Booth, Chief of the Staff (this gentleman, by the way, has been aptly described as " the Von Moltke of the Sal vation Army "); Commissioner Booth-Clibborn, Paris; Commissioner Ballington Booth, New York; Commiasioner Booth-Tucker, Bombay; Mrs. Bramwell Booth, the head of the Rescue Work; Commissioner Railton, Berlin; Commis sioner Howard, London; Commissioner Coombs, Melbourne: Commissioner Estill, Kimberley; Commissioner Adams, Toronto; Commissioners Carleton and Cadman, London: of these last the former is at the head of the gigantic trade operations of the Army, and the latter is in charge of the Social Reform wing. Of the same rank is Kommendor Hanna Ouchterloney of Stockholm, commanding the forces in Sweden, Norway, and Finland. The respective numbers of corps and officers in the different countries are as follows: Great Britain, 1,514 and 4,652; the United States, 445 and 1,120; Canada and Newfoundland, 391 and 1.056; Australia (Victoria, South Australia, New South Wales, Tasmania, Queensland), 756 and 991; New Zealand, 170 and 193; Fmnce and Switzerland, 167 and 397; India and Cevlon, 158 and 423; Sweden, 150 and 373; South Africa (Cape Colony, Natal, Orange Free State, Trans SALVATION ARMY 304 SALVATION ARMY vaal), 61 and 160; Holland, 51 and 155; Norway, 48 and 142; Denmark, 36 and 100; Germany, 21 and 75; Finland, 5 and 19; Belgium, 4 and 26; Argentine Republic, 4 and 20; St. Helena, 1 and 2. Grand total, 3,834 corps and outposts and 9,904 officers. There are in all 33 Rescue Homes, 10 Prison gate Brigades, and 35 Slum Posts, and about 60 garrisons for the training of officers. In India and Ceylon the officers wear a dress similar to that worn by the natives, live in native huts, and beg their food from door to door, after the manner of the religious devotees so numer ous in Oriental lands. In South Africa officers have been set apart to live among the Zulus and Swazies, following similar lines as to food and manner of life; and in New Zealand the Maoris are receiving attention of a similar character in all four countries the Army officers even abandoning their own names and taking others from the people they seek to benefit. The general lines of work are much the same everywhere. The Army does not so much try to teach doctrine as to bear witness to the power of God to deliver from the power as well as from the guilt of sin. Hence the comparative lack of education of some of its officers is not so great an obstacle to success as some might think, because their lives bear out the statements they make. The posiliveness with which the Army speaks of many things which to not a few professed Christians are matters only of belief, is often startling; but the poverty, hard work, and self- sacrifice of the officers are everywhere proved to be powerful arguments in favor of the religion taught by them. The Army universally insists not only on a complete separation from the world and abandonment of even doubtful things, but upon a bold confession of Christ and His religion in every possible way notably by public testimony and the wearing of uniform. It has little faith in religion that produces no change in a man that can be seen by his neigh bors, and therefore every possible means is used to transform every convert into an active evan gelist as quickly as possible. It also makes heavy demands upon the time and means of all its adherents, and is continually urging them on to a higher platform of devotion and self-sacri fice for the sake of the perishing. The Army never attacks other religions, nor does it enter into discussions about its own. It conceives its mission to be to proclaim to all men the possibility of salvation through faith in Christ for every man who will accept it and renounce his sins, and it always aims to deal with the heart and conscience rather than with the intellect. Every effort is put forth to make the meet ings pleasant and attractive, music and singing being usually given great prominence. The chief object of every Salvationist in going into a meeting is usually rather to benefit others than to perform acts of adoration or to receive personal instruction for himself, and this principle has a great effect on the character of the services. The positive, aggressive, and, as some con sider, extreme character, not only of the religious theories but the practices of the Army on the one hand, and its bold and uncompro mising hostility to every form of sin, vice, and hypocrisy on the other, have made the history of the Army a long record of opposition, slander, misrepresentation, and persecution of every conceivable kind. General Booth boasts of being at the head of the only religious body that always has some of its members in prison for conscience sake. It is a curious fact with respect to imprisonment, that while the author ities of the United States, Canada, Great Britain, India, Sweden, South Africa, and Switzerland have all done their share in this direction, the avowedly atheistic French Government has never yet laid hands on a single Salvationist on account of his religion. Among those who have been imprisoned for conscience sake are the General s eldest daughter and second son; the eldest sou, as the result of action taken in concert with others to deal with peculiarly horrible vice, has been in the dock, charged with an offence of which he was subsequently acquitted ; the third daughter has been arrested for street- preaching, though not imprisoned; and the third son has appeared before the Court of Queen s Bench, charged with inciting to riot. Commis sioners Booth-Tucker and Booth-Clibborn, the husbands of two of the General s daughters, have also been to jail for Christ s sake one in Bombay, the other in Switzerland. As might be expected, the fiercest opposition and that which most frequently finds expres sion in mob-violence comes from the repre sentatives of the liquor interest; and this is true everywhere, although in some instances, as in Switzerland, the authorities have also added their oppression to the action of the mob. It is not so easy to account for the active opposition of professedly Christian people and leaders almost equally widespread except on the theory that the practical sacrifice and self-denial de manded by the Army from others and practised by itself are considered to involve a reflection upon their own religious teaching and lives. In all forms of opposition and persecution it is a somewhat singular fact that Great Britain has always led the way: in no laud have the attacks upon the Army been more bitter or fierce, and nowhere has it had to contend with more prejudice, contempt, secret enmity, and cruel hostility. The "Salvation Army s first landing in the United States took place in 1881, when Com missioner Railton and a small company of female evangelists arrived. It will be seen on looking at the figures for the whole world that the United States field stands next to that of Great Britain, with 445 corps and 1,120 officers. These extend all across the continent, and from Washington State in the north to Texas and Florida in the south; and not only is the whole country belted with corps, but also with training garrisons at the following cities: New York, Brooklyn, Boston (2), Detroit, Grand Rapids, Euglewood, 111., Des Moines, Omaha, Oakland, and San Francisco. There are Rescue Homes at Grand Rapids and San Francisco, and besides two Slum Posts in New York, work of the same kind is carried on by the Golden Gate. Prison work is done, though not on any laige scale as yet, at Auburn, N.Y. ; Minneapolis, Minn.; Kansas City, Mo.; and San Francisco. The National Headquarters is at 111 Reade Street, New York City, where Commissioner Ballingtou Booth, the General s son, can usually be found. The headquarters of the different divisions into which the country is divided for purposes of oversight are at Portland, Me.; Boston, Mass.; Syracuse, N.Y. ; Baltimore, Md.; Homestead and Harrisburg, Pa. ; Cleveland, O. ; Springfield, SALVATION ARMY 305 SALVATION ARMY 111.; Detroit, Mich.; Chicago, 111.; Minneapolis, Minn.; DCS Moines, la.; Kansas City, Mo.; To- peka, Kan. ; Denver, Col. ; Helena, Mont. ; Sacramento and Sau Francisco, Cal. ; Portland, Ore.; Los Angeles, Cal.; Austin, Tex.; and Jacksonville, Fla. There are 12 corps in Chi cago, 8 in Brooklyn, 6 in New York, 5 in Detroit, 4 each in Boston, Sau Francisco, Kan sas City, Minneapolis; 3 each in St. Paul and Baltimore; 2 each in Philadelphia, Buffalo, Cleveland, Nashville, St. Louis, Grand Rapids, Saginaw City, Omaha, and Los Angeles. There are Swedish corps in New York, Brooklyn, Perth Aniboy, Chicago, Des Moiues, and San Francisco, and a Danish corps at Omaha. That the labors of the Army here have not been without visible result is shown by the fact that during the past twelve mouths (1890) no fewer than 22,550 persons professed conversion at its penitent forms. During the month of Oc tober no fewer than 1,070,000 persons attended the indoor meetings of the Army in this country, and a careful calculation shows that its open-air meetings during the past year were at tended by 4,000,000 persons. This total is the more remarkable, because the municipal authori ties in not a few cities either forbid open-air work altogether, or place restrictions upon it either so numerous or of such a character as to render it of little value compared with what the Army considers that it might be. It is estimated, how- ever.that, taking both forms of meeting together, no fewer than 12,000,000 persons have, during the past year, listened to religious truth from the Army. Of course these large figures are partly due to the immense number of the meetings. At every corps there are, or should be, ten indoor meetings per week, and, where there is liberty to do so, there should be at least six held in the open air. The Army is the only Protestant body with whom a devotional meeting at 7 A.M. on Sundays is a regular thing, and the attendance at, and character of, this meeting is judged to afford a fairly accurate index as to the spiritual condition of the corps. The meetings on Sun day morning and Friday evening are usually devoted to the inculcation of the Army views on holiness, and one evening in the week is given to spiritual dealing, by the officers, with the soldiers only. The other meetings are held chiefly with a view to reaching the godless and Unconverted. The officers responsible for the conduct of these meetings are the captain and lieutenant, but they are assisted in the management of the affairs of the corps by a treasurer, secretary, and sergeants, if the corps be large enough to need the services of all these. Every corps is sup posed to raise its own income and pay its own expenses usually week by week, and the officers are not supposed to draw their allowance until all the expenses for the week are paid. Male captains and lieutenants can then draw $7 and $6 respectively per week, and female officers of the same rank draw one dollar less. When the receipts are not equal to paying everything and leaving enough for the officers, the soldiers and friends usually give the latter articles of food. Over a number of corps is placed a divisional officer, who is supported by a small percentage from each of his corps on their receipts. It is his duty to visit all the corps in his charge as often as possible, to com mence the work in new places, and to see to the welfare of his officers and soldiers. He is re sponsible to headquarters for the prosperity of his division, and he has to report there both weekly and monthly on forms provided. The National Headquarters is supported largely by the profits accruing from the sale of the " War Cry"and other Army literature; also of uniform, musical instruments, and other things needed for the use of the Army. In this building are usually the offices where is conducted the business connected with property, candidates, the "War Cry" and other literature, the ap pointments of the field officers, and the financial arrangements. The number of departments and offices varies in different countries, according to the strength of the particular contingent. All officers are liable to removal at -any moment, although commissioners under ordinary circum stances remain some four or five years in a command, divisional officers about a year, and field officers from four to six months. In theory every officer is ready and willing to go to any part of the globe at a moment s notice, and in the great majority of cases this is literally true; and where it does not so apply to individuals, it is because of family or other circumstances beyond their control. The principal books published by the Army are: " Orders and Regulations for Field Officers" (700 pp.), " Salvation Soldiery," " The Train ing of Children." "Holy Living," and "In Darkest England and the Way Out," by the General; "Popular Christianity," "Aggressive Christianity," "Life and Death," "Godliness," "Practical Religion," "The Salvation Army in relation to the Church and the State," by the late Mrs. General Booth; " Heathen England," "Twenty-one Years Salvation Army," and " ApostolicWarfare, " by Commissioner Railton; " The Doctrines and Discipline of the Salvation Army;" " The Soldier s Manual," by Commis sioner Ballington Booth, and "Beneath Two Flags," by Mrs. Ballington Booth. There are two " War Crys"(one in Swedish) published in New York and another in San Francisco. " All the World" is the best and largest monthly, although the "Deliverer," the organ of the Rescue Work, is rapidly increasing in influence and circulation. The " Musical Salvationist" (monthly) is in its fifth year of publication; the contributions are furnished by officers and soldiers of the Army, although a few national and other tunes are to be found among them with Salvation Army words. The first volume of the "Musical Pio neer," recently published by the New York Headquarters, was the cheapest volume of music issued by the Army at the time of its appearance. One feature of Salvation Army literature is that there are no "outside" advertisements in any book, journal, or magazine. When the enormous circulation of these is considered, it will be seen that the Army by this course sacrifices large sums of money every year. On the other hand, nearly every "War Cry" con tains a column or so of advertisements for miss ing relatives and friends for which nothing is charged. No other religious papers are pushed as are the various " War Crys." In London and Melbourne, Cape Town and Bombay, Paris and Toronto, to name typical cities, {Salvationists take their journals into saloons, beer-halls, concert-rooms, brothels, slums, and other places of. ill-savor, and not only take them there, but sell them there. No issue of any "War Cry" in any language ever appears that does not con- SALVATION ARMY 306 SALVATION ARMY tain in some form or other plain directions by which any person can learn the way and condi tions of salvation, and the first attack on any person or society has yet to appear. One of the ablest journalists in England, and a man whose personal experience of the world is such as to make his words worthy of atten tion, says, in referring to the Army s educating and elevating influence upon the masses: " It has trained thousands whose energies would have been wasted in tap-rooms and at street-corners, to do the practical work of teaching, ruling, and administering. It has done more to spread a real, rough, but genuine culture among the lowest than both our universities. It is easy to sneer at its War Crys, but as a rough-and- ready school of journalism they have no rival. They are the natural expression of the common man, who, but for the Salvation Army, would never have learned to write grammatically, to express himself concisely, and to report suc cinctly what he sees. The Army hymnology may not be as polished as that of the Anglican Church, but regarded as the spontaneous utter ance of the aspiration of the English poor towards an ideal life, it is one of the most re markable literary and devotional growths of our time. Then, again, in music the Army has done great things. To teach every one to sing, to accustom the poorest and the most ignorant to the most inspiriting music of the day, to rear up in almost every village men and women who will spend hours learning to play musical instru ments all this is foundation work which must not be despised." Among its more distinctive methods of work may be mentioned: 1. Open-air Parades. In addition to the evangelistic services in the open air, the Army, wherever practicable, has "marches." The soldiers form a procession, four deep, if there is a sufficient number, and as they march they sing songs, usually to stirring or popular tunes, calculated to direct the atten tion of all hearers to vital religious truths. At the head is carried the Army flag, and fre quently the national colors also ; then come the officers in command, then the band, followed by the rank and file. The utility of this method is not only abundantly proved by the number of strangers who follow to the building, a tap-room or bar very frequently being emptied by the music but in hundreds of instances the words of the songs sung have been used to the conversion of those who would not have brought themselves under any religious influ ence whatever, but could not help hearing the street singing. The practical value of this mode of evangelization cannot be over-estimated. 2. Bands of Music. These are greatly owned of God. The greatest care is taken to keep out from these any element of selfishness or vain glory. No member of any band receives any payment whatever, and when it is remembered that the great majority of the musicians never touched an instrument before their conversion, it is evident that disinterested love for souls is the sole incentive to a large amount of self- denying effort at a cost of much time and labor. Much of the music played by these bands is composed by officers and soldiers of the Army. 3. Distinctive Titles and Phraseology. Not only are the holders of different positions in the Army designated by military titles, but most of the meetings are described in terms different to those used by most churches. The early morn ing prayer-meeting is "knee-drill ;" the Sunday- afternoon meeting usually given to testimony and song for the benefit of the godless crowd is a "free-and-easy;" the commencement of the work in a city is an " attack" or "bombard ment;" the building used is frequently referred to as "the Hallelujah Factory," if tha t has been the character of the building rented; and so on: the object of this being to avoid the dislike and contempt of the " masses" in most countries for churches. Hundreds who do not and would not go to church on any account can be found in the Army halls every night in the week, and the use of these terms has much to do with tin-. 4. " Demonstrations" of Various Kinds. These are usually arranged where there are several corps near together, and are held with several objects in view. The most usual of these is, in the first place, to make an impression upon the public mind as to the existence of the Army in that city, and the success of its work; in the second, to encourage and create love, unity, and solidarity among the soldiers themselves; and in the third, to promote tbc advancement of the local work generally by giving special prominence to some particular feature, such as the reclamation of drunkards, the swearing-in of soldiers, the introduction of some new officer of rank, or some new plan for local work. 5. The Slum, Work. This is carried on by female officers, who take rooms in the most vicious and degraded neighborhoods that can be found, and live there. They dress as nearly as possible like the people among whom they labor, and spend much of their time in introducing the gospel of Christ to those most in need of it, by means of the gospel of soap and hot water. They nurse the sick and bedridden, wash dirty children, and perform many kind offices for those who have no other helper. They also visit low saloons and dives, and deal with the people they find there. There are two posts in New York, the first having only been estab lished a few months. The officers have aver aged about five in number, but in that time they have visited about 7, 500 families, independently of visits made to individuals. They have had a creche running for two or three months, at which 1,700 children have been nursed, fed, washed, and attended to during the day while their mothers were out at work. 6. The Rescue Work. This is carried on very successfully by the Army, the figures comparing very favorably with those of other organizations. In Victoria and other Australian colonies the Army re ceives grants of money for this special branch of work. In the United States there are Homes at Grand Uapids and Ban Francisco. 7. The Pi ixon-yate Work. This branch deals with criminals when they leave jail, and, where the authorities arc sulliciently sympathetic, while the} are prisoners. It has been most conspicuously successful in Australia, South Africa, India, and Ceylon. The colon} 1 of Vic toria gives an annual grant of money also to help this form of labor, and the Minister of the Interior gave the ollicer in charge of it, Colonel Baiker, a most complimentary letter testifying to the value of this work to the State, when he returned to England to push it forward there. At Kimberley, in South Africa, there is quite a little corps of Salvationists among the prisoners. who have been " saved" through the exertions of the Army olh cers. At Colombo, in Ceylon, the prison-gate otlicers are furnished with lists SALVATION ARMY 307 SALVATION ARMY of the prisoners leaving jail, with particulars about them and their offences for guidance in dealing with them. The motto of the Army is the phrase "Blood and Fire," the former word referring to the blood of Christ, and the latter to the tire of the Holy Ghost. The expression has, however, come into frequent use as an adjective, especially in reference to the Flag of the Army, often spoken, sung, and written about as the " Blood and Fire Colors." This flag consists of a crimson field with a blue border. In the centre of the red is a yellow star bearing the words " Blood and Fire," and usually the num ber of the local corps in the territory. This flag is probably the only ensign in the world that flies after nightfall, and in all kinds of weather, but day and night, summer and winter, these colors are leading the soldiers of the Army all round the world out in the streets and highways and byways of their cities seeking the lost, and advertising the Salvation of God. This brief summary would not be complete without a reference to the late Mrs. General Booth, in many respects the most remarkable woman of the century. She died of cancer on October 4th, 1890, after two years illness. For forty years she had been such an inspirer, com panion, counsellor, and helpmeet as it falls to the lot of few men, either public or private, to pos sess. She was an eloquent preacher, an able ad vocate, a most convincing exponent of doctrine, and an unceasing worker both with voice and pen on behalf of the cause and the organization that she and the General had so much at heart. Her reasoning powers were developed to a remarkable degree, and her foresight, sound judgment, and almost unerring mental instincts made her labors in the cabinet as valuable to the Army as her sermons, speeches, and writ ings in public. Her funeral took place on the 10th of October, and the afternoon previous no fewer than 36,000 persons gathered in the great hippodrome known in London as Olympia, for her funeral service. On the following day the streets were for five miles thronged with people, traffic being completely suspended, while her coffin, followed by two or three thousand officers, was borne to the cemetery. It wa c< doubtless mainly through her personal influence and example that what may be called female ministry has been so prominently brought to the front in the Army, and that many other of its distinctive features became part of its sys tem. In addition to all the labor referred to, she brought up a family of eight children, very one of whom is engaged in the work of the Salvation Army in some form, all of them (ex cept one, who has been an invalid from child hood) adorning prominent positions in the Army. A fortnight after Mrs. Booth s death appeared the General s book, "In Darkest England and the Way Out" (370 pp ). The first edition was sold in three hours, and it produced a tremen dous sensation throughout the world. This was because it contained a scheme for dealing with all forms of social evil that, although gigantic in its scope, seemed practicable as coming from a man who had such a force at his disposal as the Salvation Army with which to carry it out. The book goes on the startling calculation that no less than 10 per cent of the population of England is in a chronic condition of vice, pauperism, or crime, forming what the General calls the "Submerged Tenth." After giving several chapters to graphic description of the condition of different classes of these people, it is shown that any scheme that will be of any permanent or practical service must combine within itself all of the following essentials: (a) Where a man is in his present circumstances because of his own character, influences must be brought to bear upon him that will change that character, (b) Where a man is in those circumstances either altogether or partly through no fault of his own, those circumstances must be modified. (c) The scheme must be large enough to cope with an evil of such great magnitude, (d) It must be permanent, (e) It must be immediately prac ticable. (/) It must not demoralize those whom it seeks to benefit, (y) It must not benefit one class by injuring another. The plan set forth in the book meets all these needs, and, speak ing broadly, consists of three parts the " City Colony," the " Farm Colony," and the " Over- the-Sea Colony." The first of these is really a combination of several agencies now in active operation, and that have been worked success fully for longer or shorter periods. Chief among these are the Food and Shelter depots, where supper, bed, breakfast, a Salvation Army meeting, and facilities for washing can be ob tained for eight cents. These places are self- supporting, and not assisted by charity, except possibly in the matter of the first expense of altering buildings and fitting them up for this special purpose; the Labor Factory, where temporary work can be given those willing to do it, and the Labor Bureau for placing em ployers and laborers in communication with each other. The Rescue Work and the Prison- gate Brigade would doubtless also be channels by which many individuals would reach the City Colony. From the City Colony the mem bers are transferred to the Farm or Country Colony, and from thence to the Over-Sea Colony. There are many details connected with the plan that can only be named here the Household Salvage Brigade, the Poor Man s Metropole (a kind of glorified tenement-house run by Salvationists), the Bureau for finding lost people, industrial schools, asylums for moral lunatics, model suburban villages, a poor man s Long Branch or Newport for the benefit of the inhabitants of city slums, a poor man s bank, and even a matrimonial bureau. Of course every detail of the whole scheme is to be worked by Salvationists, and through the whole book as through the whole plan the General continually reminds the reader that his sole reliance for success is on God and Him alone, and that these various schemes are only devised as making it easier for certain people to find and retain salvation. The "Farm" and " Over-Sea" colonies are still in the future. At the end of the book the General estimates the sum needed to put the whole scheme into working order as five million dollars, but that half a million would be sufficient to start it. Of this latter amount the largest part was given or promised before Christmas. Few who have any intimate knowledge of the Army itself, its spirit, discipline, and the men and women of whom it is composed, can have any doubt as to the ultimate successful execution of the plan, although, of course, in respect of time, much will necessarily depend upon the amount of SALVATION ARMY 308 SAMOA money forthcoming from outside its ranks. The poverty of the Army itself is, while a source of weakness in some respects, uu advantage iu others, as it either excludes self-seeking or ambitious people altogether, or speedily drives them out if they do manage to get in for a time. Among the many credentials," as the General calls them, that the Army can present in order to justify its being intrusted with the execution of the plan are: 1. Its willingness to do it. 2. Its reliance upon, and experience of, the power of God. 3. The wonders that God has wrought by, for, and in it in all countries where it works. 4. Its acquaintance with, and past experience in, discipline exercised both within itself and over others. 5. The extent and universality of the Army. 6. The fact that the great majority of the officers of the Army have had considerable experience of the outer world before reaching their present posi tions. 7. The fact that among the officers are to be found men and women representing probably every trade, profession, and industrial occupation, who can bring their practical ex perience to bear upon all such present or future details of the scheme as they may be personally conversant with. Some idea of the tremendous influence that this new scheme is likely to pro duce upon the world may be obtained from the fact that General Booth a man given to care fully weighing his words has declared publicly that should it be carried out in England, in twenty years time there would not be a man or woman iu the laud willing to work for whom there would not be employment. We close this sketch with two testimonies to the success and value of the operations of the Army from sources of a diametrically opposite character. The editor of the " Review of Reviews" writes: "I remember, as it were but yesterday, a remark made to me by a leading freethinker and eminent politician when we were discussing the work of the Salvation Army before its immense development over sea had more than begun. We have all been on the wrong tack, he said, emphatically, and the result is that the whole of us have less to show for our work than that one man, Booth. Whom do you call "we"? I asked. Oh, we children of light, he said, laughing; Herbert Spencer, Matthew Arnold, Frederic Harrison, and the rest of us who have spent our lives in endeavor ing to dispel superstition, and to bring in a new era based upon reason and education and en lightened self-interest. But this man Booth has produced more effect upon this generation than all of us put together. I suppose I must have seemed pleased, for he went on hastily, Don t imagine for a moment that it is his religion that has helped him. Not in the least. That is a mere drivelling superstition. What has enabled him to do this work is his appeal to the social nature in man. He has evoked the potent sentiment of brotherhood. He has grouped together human beings in associations, which make them feel that they are no longer alone in the world, but that they have many brethren. That is the secret of what he has done that, and not his superstition, which is only a minus quantity. " Then, to go from the atheistic extreme to the organ of the High-Church party in the Anglican Establishment, we find the "Church Times" saying, only last May: "When we compare the so-called Catholic advance of the Pope in England with the Salvationist advance of the other international commander, the General, in England and all the world, the Pope has to be content with a very much lower place. What a very poor story is the glowing chronicle of the Tablet in comparison with the glowing chronicle of the War Cry. In the vulgar and imposing category of mere quantity the Pope lags far behind the Genera.. In the spiritual category of quality, if the Kingdom of Jesus Christ be especially the Commonwealth of the Poor, the victories of the General are more stupendously brilliant in every way than the triumphs at tributed by the Tablet to the last two Popes. None are more ready to do honor than we are to the devotion of so many Roman clergy and sisters to the service of the poor. They have done, as Calvinists and Methodists have done, much/w the poor. But the Pope cannot boast in his Tablet s triumph-song, as the General can boast iu his War Cry, that he has done almost everything for the poor by the poor. " On Friday, the 30th January, 1891, at St. James s Hall, London, General Booth publicly signed a deed of trust for the half-million dol lars above referred to. He was inaugurated as director-general, but can make no change in the provisions of the deed without the consent of two-thirds of a consultative committee of which he controls or nominates only six mem bers. The other twelve are nominated in pairs by the Archbishop of Canterbury, the President of the Wesleyan Society, the Chairman of the Congregational Union, the Chairman of the Baptist Union, the Attorney-General, and the Chairman of the London County Council, all of whom can, if they choose, serve on the com mittee themselves. >a maraii;;, a commercial centre of great importance, near the mouth of the Samaraug River, Java. Population, 60, 000, including many Chinese. Mission station of the Netherlands Missionary Society (1849); 230 church-mem bers. Ermelo Missionary Society (1857). Sam hal pur, a district in the chief couimis- sionership of the Central Provinces, Iqdia. The town of the same name is situated on the uorth bank of the Mahanuddi, which during the rainy season becomes a mill-brook, but at other times is a small stream fifty yards wide. The population of the district (1881) was 1,655,960. Mission station of the General Baptist Mission ary Society. A very encouraging work among the Kols is being carried on, and there are in the town and district 1 chapel, 55 church-mem bers, 39 day-scholars, and 25 Sunday-scholars. Samoa, a group of islands in the South Pacific, 14 in number. Area, 1,701 square miles. The principal islands and the popula tion of each are : Upolu, 36,000; Savaii, 12,500; and Tutuila, 3,750. The climate is equable and pleasant. Rain falls throughout the year, ami in January, February, and March heavy storms with rain are frequent. At the conference at Berlin in 1889, between the powers of Great Britain, Germany, and the United States, an act was signed (June 14th i by which the neutrality of the islands was guaran teed, and the rights of the citizens of the three signatory powers were declared to be equal iu. respect to trade, residence, and personal pro- SAMOA SANDERS, MARSHALL D. tection. Samoa is governed by a kiug, whose independence was recognized, and he was re stored to power November 9th, 1889, and the natives are left in possession of their right to elect the king and legislate according to their own customs. A supreme court is established, to be presided over by one judge, the chief- justice of Samoa, whc? is to be appointed by the three powers, or, in case of disagreement,by the King of Norway and Sweden. To this court must be referred all civil suits concerning real property in Samoa, and rights affecting the same; all civil suits of any kind between natives and foreigners, or between foreigners of differ ent nationalities; all crimes committed by natives against foreigners, or committed by such foreigners as are not subject to consular juris diction. The natives are Polynesians, one of the finest races in the Pacific. The men are above the average height, with straight, well-rounded limbs and erect bearing. The women are slight, symmetrical, and graceful in their movements. The inhabitants of the islands are now all nomi nally Christians Protestants and Roman Cath olics. Nearly all the children of over seven years of age can read and write, and so can most of the adults. The Bible has been trans lated and printed. Mission work is carried on by the L. M. S., with stations in Tutuila, Man na, Upolu, Savaii, Tokelau, Ellice and Gilbert groups; 7 missionaries, 6 missionaries wives, 175 native helpers. The B. F. B. S. have a depot on Navigator s Island. Samoa Version. The Sampan belongs to the Polynesian languages, and is spoken in Navigator s Island by about 40,000 people. The gospel was first conveyed to its shores by the Rev. John Williams and Rev. Charles Barff of the London Missionary Society. The first portion of the Scriptures which was printed was the Gospel of John, in 1841, and in 1846-50 the entire New Testament was completed at the mission press at Samoa. In 1849-50 a second and revised edition of the New Testament, con sisting of 15,000 copies, was published at London by the British and Foreign Bible Society. In 1855 the Old Testament was printed at the mission press, and in 1861 a revised edi tion of 10,000 copies of the entire Bible, with marginal references, was published at London, under the Rev. Dr. Turner. In 1868 an edition of 5,000 copies of the New Testament and Psalms in large type was published at London; and a thoroughly revised edition of the entire Bible, prepared by the Revs. G. Pratt, Henry Nisbet, Dr. Turner, and A. W. Murray was published, under the care of Dr. Turner, at London, in 1872. The edition, which was stereo typed, consisted of 15,000 copies. A third edi tion, still further improved, corrected in about 1,378 places, was issued again under the care of Dr. Turner, at London, and in 1886 another edition of the Bible in small size was issued at the same place and by the same editor. Up to March 81st, 1889, 75.637 portions of the Scrip tures were disposed of. (Specimen verse. John 3: 16.) Aua a Taapea lava ona alofa mai o le Atua I le lalolagi, ua ia au mai ai lona Atalii e toatasi, ina ia le fano se tasi e faatuatua ia te ia, a ia maua e ia le ola e faavavau. Samogftian Version. The Samogitian belongs to the Lithuania branch of the Aryan family of languages, and is spoken in the prov ince of Kovno, Russia. In 1816 the Bible So ciety published at St. Petersburg a translation of the New Testament, made by the Bishop of Samogitia, Prince Giedrayti. In 1866 the Brit ish and Foreign Bible Society published an edi tion of the New Testament at Wilna and Ber lin, and in 1885 a revised edition of the same. Up to date 5,200 copies have been disposed of. (Specimen verse. John 3 : 16.) 9Jefa taiJ>Q Dietoad nttniilcjo froieta.xjog <3unu fatoo tDitngimuft batoe: ibant ficfn?icna8. fur9 ing it tif, ne prajutu, bet turctu cimitna gitoata. Samokov, a city of Bulgaria, European Turkey. Climate temperate. Population chiefly Bulgarians, though there are some Greeks, Turks, Albanians, etc. Its position is quite elevated, and the climate very healthy. Mission station A. B. C. F. M. (1869); 4 missionaries and wives, 2 other ladies, 24 native helpers, 10 out-stations, 3 churches, 347 church-mem bers, 1 theological seminary, 20 students, 7 schools. Samsooii, a city on the Black Sea, Turkey, 500 miles east of Constantinople. Population, Turkish, Greek, and Armenian. It is the port through whicli passes the greater part of the trade between Constantinople and northern and eastern Asia Minor. A carriage road has been built connecting it with all the mission stations of the Western and Eastern Turkey missions, except Erzroom, and the missionaries for those stations as a rule pass through it. It is very malarious, and continued residence has been impracticable for the missionaries. There is a native church under the care of the Marsovan station. Samiilkota (Chamarlakota), a town of Madras, India, in the Godaveri district, 7 miles north of Cocauada. Mission station of the Evangelical Lutheran General Council, which has out-stations in 7 villages, presided over by 1 missionary. There are in the mission district 41 scholars, 104 communicants. Sanders, Marshall D., b. Williamstown, Mass., U. S. A., July 3d, 1823; graduated at Williams College 1846; Auburn Theological Seminary 1851 ; ordained at Williamstown; sailed as a missionary of the A. B. C. F. M. , for Ceylon, October 31st, 1851. In 1868 Mrs. San ders died, and the next year he returned to the United States. After laboring to raise funds for a college in Ceylon, he re-embarked with his second wife May 10th. 1871. In apparently good health when he arrived, he died of apo plexy August 29th, only eight days after his arrival at Batticotta. Mr. De Riemer says: "The loss of any two other men would not have crippled and involved matters as the loss of Brother Sanders does. He was our strong tower. We thought him equal to any burden. Then the starting of the college was looked upon as the summum bonum for our. field of labor. Our standard-bearer has fallen. He was admirably adapted to mission work. He had indomitable energy and foresight to arrange for his labor far in the future. He was a model of promptness and precision, as dependent upon SANDERS, MARSHALL D. 310 SAN SEBASTIAN his watch as upon his feet. He visited with happy effect every family of his out-stations, speaking a word with every person who showed auy interest in Christianity." Dr. Hastings says: "1 have been intimately associated with him for eighteen years, iu missionary work, and have always found him a genial companion, an efficient co-laborer. He was systematic in his plans, prompt in meeting appointment*, most persevering iu his labors, net easily de terred by obstacles, nor easily discouraged. He possessed largely the confidence and affec tion of the native Christians, and the respect of the heathen The training-school, over which he presided with great efficiency for many years, will feel his death deeply." Sandoway, a very ancient town in Arakan, Lower Burma, on the Sandoway River, 15 miles from its mouth. Climate, except in town proper, unhealthy, owing to mangrove swamps. Population, 1,508, Ch ins, Kemmees, other hill- tribes, Burmaus, Arakauese, etc. Language, Burmese. Religions, Buddhism, Moslemism, demon-worship. Before the Pegu province of Burma was taken by the English, Sandoway was the headquarters of the Basseiu Sgau Karen mission, and thousands were baptized there. Mission statiou American Baptist Missionary Union (1885); 1 missionary and wife, 1 other lady, 25 native helpers, 11 out-stations, 11 churches, 238 church-members, 3 schools, 126 scholars. San Fernando, a town in Trinidad, West Indies, on the west coast, south of Conra. Mission station of the Presbyterian Church in Canada; 1 missionary, 1 female missionary, 1 native pastor, 2 other helpers, 7 out-stations, 261 communicants, 16 schools, 877 scholars. United Presbyterian Church of Scotland (1850); 1 mis sionary, 60 church-members, 4 Sabbath-schools, 89 scholars. Saiijfi Islands, a group of islands, com posed of Great Sangi and several smaller islands, in the East Indian Archipelago, south of Min danao, Philippine Islands, between latitude 3 and 5 north. The Gossner Missionary Society has stations on Great Sangi and Sijauw. Sangi Version. The Sangi or Sanguir belongs to the Malaysian languages, and is used in the island of Sangi. A translation of the New Testament was made by the Rev. F. Kelling of the Gossner Mission, and for more than twenty- five years a missionary on the island of Tagul- andang. The translator was assisted by an intelligent native, and at the request of the Moravian Mission in Germany and London the British and Foreign Bible Society published in 1879 an edition of 4,000 copies of the Gospels of Luke and John in the Sianio dialect. In 1882 the same Bible Society published an edition of 2.000 copies of the New Testament, made by Mr. Kelling, and intended for a people- number ing 80,000 souls, of whom 10,000 have been bapti/.ed. As the New Testament was well re ceived and purchased by the natives, the British Bible Society published Mr. Kelling s transla tion of the Psalms in 1SS5, and in l^^S an edi tion of 2,000 copies of his version of the Book of Proverbs, edited by his son, Paul Kelling. Presbyterian Church (North), 1884; 3 mission aries and their wives, 3 native helpers. Sail l,nis Polosi, a city iu Central Mexico. Climate semi-tropical; elevation, 6,000 feet. Population, 60,000, Mexicans, Indians, Spaniards. Language, Spanish. Religion, Roman Catholic. Natives poor, ignorant, priest- ridden. Mission station Presbyterian Church (North), 1887; 1 missionary and wife, 8 native helpers, 7 out-stations, 4 churches, ISO church- members, 3 schools, 75 scholars. Methodist Episcopal Church (South); 1 missionary. San Salvador. 1. One of the Bahamas Islands, West Indies (q.v.). Mission station of the S. P. G. (1884); 2 missionaries, 34 com municants. 2. Mission station of the Baptist Missionary Society, in the Lower Congo region, West Cen tral Africa. This was the first station of the Society in Central Africa, and was opened in 1879; it has now 2 missionaries, 1 out-station, 33 church-members, 108 day-scholars, 118 Sab bath-scholars. 3. The capital of Salvador (q.v.), Central America, is an old city (founded 1528), which has often beeu destroyed by earthquakes and volcanic eruptions. It has 16,327 inhabitants. Sanskrit Version. The Sanskrit belongs to the Indie branch of the Aryan family of lan- guages, and is the learned language of the rahmins. The late Dr. Carey utilized this language in the production of a New Testament in the Sanskrit, which was published at Serarn- pore in 1809. The entire Bible was completed at press in 1818. A second edition of the New Testament was published in 1820. A new and more improved translation of the Bible made by Drs. Carey and Yates, and completed by Dr. Wenge, was issued in 1873. Besides translations into the Sanskrit proper, there were published in (<*) Sanskrit-Bengalee, i.e., in Bengalee characters, Genesis (1855-60), Proverbs (1855), Luke s Gospel (1855), and the Psalms (1857); (b) Sanskrit-Bevanagari, i.e., in Sanskrit popularized, the Psalms (1876), Prov erbs and the New Testament (1877); (c) San skrit- Uriya, i.e., in Uriya or Orissa characters, Genesis, Proverbs, and Luke (1855), and the Psalms (1858). (Specimen verses. John 3 : 16.) (Sanskrit- Uriya.) i, a town in South Bombay, India, 30 miles east of Kolhapur. Mission station of the 4GQ GQH San Sebastian, a city on the Bay of Biscay, Spain, 210 miles north-northeast of Madrid, is the headquarters of the Spanish Mis sion of the A. B. C. F. M. (q.v.) Population, 10,000, chiefly Spanish Basques. The work is educational and evangelistic, though churches are being organized in various out-stations. At San Sebastian a girls boarding-school is a SAN SEBASTIAN 311 SANTO ESPIRITU means of much good. The chief strength of Protestantism is found in the many groups of Christians who are found scattered throughout the country, where in small communities their life is more noticed, and makes a stronger pro test against the surrounding Papacy. The present (1890) force in San Sebastian is: 1 mis sionary and wife, 1 female missionary, 1 church, 51 communicants, 41 boarding pupils, 100 pupils. Churches have been organized at each of the 17 out-stations, and there are in all 298 communicants and 504 scholars. *iinla Barbara, a town in Southeast Brazil, in the province and near the city of Sao Paulo. Mission station of the Methodist Episcopal Church (South), which works chieliy among American emigrants not, however, to the exclusion of native Brazilians. Cruz Island*, a group of Mela nesia, lying southeast of the Solomon Islands and north of the New Hebrides, between longi tude 165" and 170 east, and latitude 8 and 12 south. Santa Cruz is the largest island. Mis sion work is carried on by the Melanesian Mis sion (q.v.). Santa Isabel, mission station of the Primitive Methodists in West Africa, on the island of Fernando Po (q.v.). San I alia, a name sometimes applied to that portion of Bengal, India, which is inhabited by an aboriginal tribe, the Santals, who speak a dis tinct language, called Sautali. (See Santals under article Bengal.) The Free Church of Scotland has a Santal Mission (1871), with stations at Toondi, Pachamba, and Chakai. The C. M. S. mission to Sautalia, commenced in 1860, includes the districts of Taljhari, Bar- harwa, Hirampur, Bhagaya, and Godda. There is also a Santal district church-council in con nection with this mission, which has eight pas torates. (See also Bethel Sanlal Mission.) Saiitali Version. The Santali, which belongs to the Kolarian group of the non- Aryan languages, is spoken by the aborigines of Northwest Bengal. A translation of the Gospel of Matthew and of the Psalms was made by the Rev. E. L. Puxleyof the Church Mission ary Society. The former was published by the Calcutta Auxiliary Bible Society in 1868 (re vised edition 1876), the latter in 1875. The character used was the Roman. In 1876 and 1877 the Gospels of Mark, Luke, and John were published, while the Acts were added in 1879. During the year 1880 a Translation and Revision Committee, consisting of three members of the Church Missionary Society, was formed; and in 1881 a revised edition of 1,000 copies of Matthew s Gospel was published by the Cal cutta Auxiliary, with the sanction of the Brit ish und Foreign Bible Society. The Revision Committee, unable to determine which of the rival terms for God and Holy Ghost should be ex clusively used, printed half the edition with the terms Cando and Sonat, and half with Isor and Dhurm Alma, and a note is added to each part explanatory of the terms. A translation of the New Testament, made by the Rev. Skrefsrud, and offered to the British and Foreign Bible Society in 1881, seems not to have been ac cepted. In 1884 a representative committee was formed to carry out the translation of the New Testament. To meet the demand for the book until the version now being prepared by the Rev. E. T. Cole and the Sautal Revision Committee is ready, the Calcutta Auxiliary published in 1888 for the first time a complete edition of the New Testament, made up of the portion of the New Testament completed by the Revision Committee and Mr. Cole s translation of the rest unrevised by the Committee. The edition consisted of 1,000 copies, and is printed in Roman type. In 1886 the Calcutta Auxiliary published also an edition of 1,000 copies of the Gospel of Luke in Bengali characters, for the benefit of those who know the Santali lan guages, and only the Bengali character. The transliteration was made by Mr. Cole, one of the Revision Committee, who also edited the same. The demand for the portion was such that a second edition of 5,000 copies had to be published in 1887. (Specimen verse. Matt. 5 : 16.) Nonka bare ape hon horko samangre marsal gncl ochoitape jemon unko hon apca* bugi kami gnelkate apercn sermaren ja:nami: ko sarhaue. Santander, a town in Spain, 95 miles west of San Sebastian (q.v.). Together with Bilbao, Pamplona, Roa, Logrono, Pradejon, etc., it is an out-station of the A. B. C. F. M. mission to Spain. The work is carried on mainly by means of schools, which are attended with great eager ness on the part of the children. Church ser vices have been greatly hindered by the diffi culty of securing rooms; the parlors of the Christians were often the only available meet ing-places. Santiago, the capital and principal city of Chili, South America, has a beautiful location on a plain 1,830 feet above the sea, between the Andes and a lesser range, distant 115 miles by rail from Valparaiso. The streets are laid out with great regularity, but owing to the fre quency of earthquakes the houses are usually of one story. The water-supply is brought in an aqueduct five miles long. The rainfall is not great, and is usually in the summer months. Snow and hail are rarely seen. As many as thirty earthquake shocks have occurred in one year. Population (1885), 200,000. Mission sta tion of the Presbyterian Church (North); 3 mis sionaries and wives, 6 out-stations, 161 boys at tending the Institutio International, of whom 50 are boarders. Santo Domini;". 1. A republic which occupies the eastern portion of the island of Haiti, West Indies (q.v.). 2. The capital of the above republic, situated at the mouth of the Ozama River; was founded in 1494, and has 25,000 inhabitants, according to the official statement. Mission station of the African Methodist Episcopal Church, which has the only Protestant church in the city, with a membership of 86 under the care of 1 mis sionary. San to Espiritii, the most northerly of the New Hebrides Islands (q.v.), is now (1890) a station of the Canada Presbyterian Church. A missionary and his wife have recently occupied this heretofore neglected island, and the reports from this most difficult field state that the work is encouraging and hopeful, and the mission is already a centre for much good. SAN-UI 312 SARGENT, EDWIN San-ui, a city, the capital of the district of the same name, in Kwangtung, China, about 40 miles south of Canton and west of Hong Kong. From this and the adjoining districts of Sinning and Hokshan go forth the immigrants to other countries. Many of these returning have been of good service in mission work, and a chapel has been built, not far from San-ui City, by contributions from Chinese Christians in Amer ica. Mission station of the Wesleyan Methodist Missionary Society; 1 missionary, 1 chapel, 63 church-members. Members of the mission of the Presbyterian Church (North) make tours throughout this whole region, and recently a member of the Canton Mission has been stationed at Macao, from which place he super intends the work in San-ui, where there is a church with 26 communicants. Sao Paulo (San Paulo), the capital city of a province of the same name in Brazil, is quite an important city, and has developed very much within recent years. It is the centre of the railway system of the province, and is distant only 86 miles from Santos and 220 miles south west from Rio de Janeiro. Though the streets are narrow, they are well paved, and are lighted with gas. Sewers and water-mains have been constructed. Population (1883), 40,000. Mis sion station of the Methodist Episcopal Church (South); 2 missionaries. Presbyterian Church (North); 1 missionary, 1 physician, 1 female missionary. South American Missionary So ciety; 1 missionary. Work is carried on at Santos from this point. Sarawak, a town on the island of Borneo, East Indies, consisting of a native and Euro pean town, the former built on each side of two branches of a river; many of the houses are built on piles, and are very respectable in appear ance. Trade with Singapore is considerable. Population, 18,000. Mission station of the S. P. G. (1851); 1 missionary. Sarawak,, district on northwest coast of Borneo, governed by Rajah Brooke, under the protection of the British; has au area of 35,000 square miles, with a population of about 30, 000. Sarepta, a town in Cape Colony, South Africa, near the west coast, south of Durban, northeast of Cape Town. Mission station of the Rhenish Missionary Society; 1 missionary, 2 native workers, 72 school-children, 102 commu nicants. Sargeant, John, b. Newark, N. J., U. S. A., 1710; graduated at Yale College 1729; was tutor 1731-1734. He was contemporary with David Brainerd, and taught him the Al gonquin language. The Commissioners for In dian Affairs having found that the Indians liv ing at Skatekook and Unahktukook, on the Housatouic River, were disposed to receive a missionary, and having learned that Mr. Sar- geant, a graduate of Yale, and then a tutor in the college, was willing to devote himself to labor among the Indians after his engagement as tutor had expired, selected him for that post. In October, 1734, he went to inspect the field, and preached his first sermon through an interpreter. Leaving a teacher, he returned to Yale, taking with him two natives, sons of the principal chiefs, to teach them English and to learn their vernacular. In July, 1735, he was settled as their missionary, and the next month ordained at Deerfield in presence of the governor and council and a large number of English and Indians. Among his first converts were the two sachems and their wives. These Indians, the wandering Mohicans, he collected from three localities at Stockbridge. A town ship six miles square was laid out for them and incorporated, a church and schoolhouse were erected, and a dwelling for the missionary, at the expense of the province. Mr. Sargeant acquired the native language with facility, and so well that the people said he spoke it better than themselves. He trans lated into their language parts of the Old Tes tament, and all the New except the Book of Revelation. He introduced many of the arts of civilized life, interested them in singing, taught them Biblical history and doctrine, and brought into the mission school many Mohawk and Oneida children from the province of New York. Regarding the education of the youth as essential to his success, he had formed the plan of a manual -labor school, in which the pupils should contribute to their own support. Provision had been made for the education of several boys, land procured, a schoolhous* built, and some boys -were collected; but the death of Mr. Sargeant prevented the consum mation of the plan. He died July, 1749, aged 39, mourned by the Indians, who loved him as a father and friend. Their improvement through his labors had been great. He found them but 50 in number, living miserably and viciously in wigwams, widely scattered, and roving from place to place. He left them 218 in number, settled in a thriving town, with twenty families in frame houses, and many having farms culti vated, fenced, and well stocked. He had bap tized 182, and 42 were communicants. At his death Mr. Woodward took charge of the mis sion, and was succeeded by Jonathan Edwards, afterwards President of Princeton College. Sargent, Edwin, b. Paris, France, 1815; spent the early part of his life at Madras; went in 1835 to Palamcotta, Tiunevelly, as a mission ary of the Church Missionary Society; in 1839 he went to England, and studied three years in the Church Missionary College at Islington; was ordained in 1842, and the same year re turned to his work in Tinnevelly. The first eight years he was located at Suviseshapuram, having charge of a missionary district. In 1850 he was transferred to Palamcotta, and two years later appointed principal of the Preparaudi In stitution, which had a high character for pro ficiency while he was at the head of it. More than 500 young men were instructed by him, man} of whom are now pastors of native Chris tian churches in the towns and villages, and many more are catechists and schoolmasters. In 1874 he was nominated a suH ragau or coad jutor bishop to the Bishop of Madras, and on .March llth, 1877, consecrated in Calcutta by Bishop Johnson, assisted by the bishops of Madras, Bombay, and Colombo. He had charge of eight of the ten districts into which the Society s Tinuevelly Mission was divided. In these districts were 51,000 Christians, 66 native pastors, and many catechists and school masters, all under his care. During the first fifty years of the bishop s missionary service, the number of villages containing Christians in the Church Missionary Society s portion of SARGENT, EDWIN 313 Tiunevelly rose from 224 to 1,018, the Chris tians arid catucliuiiiens from 8,693 to 56,287, and the native clergy from 1 to 68. In the earlier period native Christians did nothing for the support of the gospel among themselves; at the later period their contributions for church work amounted to over 33,000 rupees annually. The affairs of the church are now managed to a very large extent by the Christians them selves, and no native clergyman draws his sti pend from the Foreign Missionary Society. The success of church work is due very largely, under God, to the practical wisdom, untiring zeal, and loving labor of Bishop Sargent. In 1885 his jubilee was celebrated at Palam- cotta. It was a day of great joy. A pundal or shed, capable of holding 2,000 persons, was erected adjacent to the bishop s house, adorned with numerous emblems of festivity. At the first service, which was held in the mission church, were upwards of 1,400, including sixty native clergymen, and hundreds more were outside In the P.M. the puudal was crowded with representatives of all classes of the Chris tian community from all parts of the province. The native Christians presented to the bishop a beautifully bound English Bible with a suitable inscription. An address also was read review ing the work of the preceding fifty years. Not the least gratifying part of this service was an address of a Brahmin in behalf of the leading members of the Hindu community in Tinue- yelly district, in which they acknowledged his invariable courtesy and benevolence, his wise counsel, and his unwearied efforts for the pub lic good, and assured him of the esteem in which he was held by all Hindus who had had the privilege of making his acquaintance. During his long mission service Dr. Sargent made three visits to England in 1854, 1872. and the last in 1888, when he went to attend the Lambeth Conference. He was too ill to be present at any of its meetings. He returned to Tiunevelly in October, 1888, very much en feebled, and gradually grew weaker. He bore his long and painful illness with great patience, and died at Palamcotta October 10th, 1889, hav ing been engaged fifty-four years in the mission service. The coffin, covered with flowers, was borne on the shoulders of the mission agents to the Tamil church. Bishop Sargent had a marvellous knowledge of the vernacular. Mr. E. B. Thomas, of the Madras civil service, knew him well, and says: " I was struck with his untiring energy, kindly sympathy, and earnest love toward his native converts, who had constant and ready access to him at all times. I occasionally heard him preach in Tamil, when the church would be full, the open windows and doors being often thronged with heathen listeners." The "Madras Mail" thus speaks of him: " He was blessed with a sanguine and cheerful temperament, and an all-embracing benevo lence. There was an almost child-like sim- plifity in the faith that was within him, and which he eloquently preached from the heart to others, and allied with it was a habit of tak ing broad views of men and things. He loved his work for its own sake, and refused to be discouraged by any alleged slowness in its progress. He had a fine presence, a ready elo quence, a well-cultivated mind, and a retentive memory. He had also a keen sense of humor, and as a raconteur of good stories he was always SCHAUFFLER, WILLIAM G. a welcome guest at the houses of his country men." Saron. 1. A small town near the west coast in Cape Colony, Africa, west of Tulbagh and north of Cape Town. Mission station of the Rhenish Missionary Society, with 1 missionary, 12 native helpers, 500 communicants, 345 scholars. 2. A station of the Hermaunsburg Missionary Society in Basutoland, South Africa, having 583 members. Satara, a town of Bombay, 56 miles south of Poona, near the confluence of the Kistna and the Yeua, among the hills of the Deccau. The town is clean and the streets are broad, but there are few large or ornamental buildings; and though still a large place, it has greatly decreased in importance since occupation of the country by the British. Population, 28,601, Hindus, Moslems, Jains, Parsis, etc. Mission station A. B. C. F. M. ; 1 female missionary, 25 native helpers, 7 out-stations. Savaii, an island of the Samoan group, Polynesia, northwest of Tutuila and west of Upolu. Mission station of L. M. S. (1836); 2 ordained missionaries, 41 female missionaries, 67 native preachers, 2 stations, 1,889 church- members, 104 schools, 2,840 scholars. Suva*, an island of the East Indies, south west of Timor Island, southeast of Java; has 15,000 inhabitants, more than half of whom are nominally Christians. They are visited twice a year by the Dutch Government s assistant pas tor residing at Kupang, Timor. Sawycrpiiram, a mission station of the S. P. G. (1844) in Madras, India, with 4 native pastors, 672 communicants, boys boarding- school, 153 scholars. Schauffler, William Gottlieb, born in Stuttgart, Germany, August 22d, 1798. In 1804 his father led a colony of Germans to improve their condition, to Odessa, in Russia. There being no schools for Germans, the edu cational advantages for the son were scanty. His father s clerk taught him the first principles of arithmetic, the reading and writing of Ger man, Scripture selections, and Luther s cate chism, while he himself read history, travels, novels, copied pictures and poetry, played the flute, mastering also the French, Italian, and Russian. He also began the study of Latin and English. At the age of fourteen he worked at his father s trade, the turning-lathe. Dancing, billiards, and the theatre were his favorite amusements, but his chief passion was music, especially the flute. At the age of twenty-two he confessed his faith in Christ. He early became interested in foreign mis sions; and in 1826, meeting the famous mission ary Dr. Joseph Wolff, his enthusiasm was further kindled. Finding, however, the plans of Dr. Wolff impracticable, he went to Constan tinople and thence to Smyrna, where he met Rev. Jonas King, who induced him to go to America for an education. He entered the Audover Theological Seminary, where he re mained five years, studying often fourteen and sixteen hours a day. He says: "Aside from the study of Greek and Hebrew, and general classical reading, I studied the Chaldee, Syriac, Arabic, Samaritan, Rabbinic, Hebrew-German, SCHAUFFLER, WILLIAM G. 314 SCHEMACHI Persian, Turkish, and Spanish; and, in order to be somewhat prepared for going to Africa, I ex tracted and wrote but pretty fully the Ethiopia and Coptic grammars. For some years 1 read the Syrinc New Testament and Psalms for my edification, instead of the German or the English text." He also aided the professors in their trans lations. He was ordained November 14th, 1831, a missionary of the A. B. C. F. M. to the Jews; studied Arabic and Persian with De Sacy, and Turkish with Prof. Kieffer in Paris, and then went to Constantinople. There he preached in German, Spanish, Turkish, and English. In 1838 he visited Odessa, chiefly on ]\Irs. Schauf- tier s account, and was much engaged in evan gelistic work, resulting in many conversions. He translated the Bible into Hebrew-Spanish, that is, Spanish with a mixture of Hebrew words and written with Hebrew characters, for the Jews in Constantinople, descendants of those who had been driven from Spain. Dr. Schauffler, besides being a translator, was an earnest evangelical preacher, his Sunday ser vices in English and German for local residents being greatly blessed. He delivered in Con stantinople a series of discourses, which were published in a volume by the American Tract Society, entitled "Meditations on the Last Days of Christ." In 1835 the first Jewish convert, a German whom he had known sixteen years before in Russia, not being allowed by the gov ernment to profess Chiistiauity except as a member of the Greek Church, went to Constan tinople, and was by him baptized. In 1839 he went to Vienna to superintend the printing of the Hebrew-Spanish Old Testament. There he resided three years, and many striking conver sions occurred through his labors. He pre sented to the emperor in a private interview his printed Bible, on which he had bestowed great labor. The Jews having pronounced a favora ble verdict upon it, a second and larger edition was printed. Journeying from Vienna he spent ten days in Pesth, where many of the better class of Jewish families embraced the Christian faith. The Jewish Mission having been relin quished in 1855, he was requested by the Scotch Free Church, to which it had been transferred, to take charge of the work, but he declined. He declined also the proposal to enter the American field. About this time he was ap pointed by the mission to lay before the Evangelical Alliance, soon to meet at Paris, the "great question of religious liberty in Turkey, including the Mohammedans, "and to "urge the Alliance to memorialize the sovereigns of Europe to use their influence with the Sultan to secure the abolition of the death-penalty for Moslem converts to Christianity." The result was seen in the triumph of Sir Stratford Canning. The morning he left Paris the news of Sebastopoi s fall was proclaimed on the streets, and in Stutt gart, his native city, he addressed an immense audience on the Crimean war. After this war the way seemed open for missionary work among the Turks, and Dr. Sclmurfler, with the approval of the mission, decided to enter the Islam liekl. To lit himself for this new work, he applied himself to the Turkish language anew. In 1857 a paper on the Turkish and Bulgarian work, prepared by Drs. Schauffler and Hamlin, was sent to the Prudential Com mittee, and Dr. Schnu filer Avas deputed by the mission to present, in America and England, the claims of the new mission to the Turks. After thirty-one years of absence he set sail for home. His appeals met with a generous re sponse. The Prudential Committee, however, decided, after some years, not to continue the Turkish Mission as a separate work, but to have the Armenian Mission cover the whole field. This decision, and the entrance of the English Propagation Society into Turkey, led Dr. Schauttter to resign as a missionary of the Board, but he pursued his Bible translation in the employ of the American and British and Foreign B ible Societies. His great work was the translation of the whole Bible into Osmanli- Turkish, the language of the educated Turks. This occupied him eighteen years. He pub lished an ancient Spanish version of the Old Testament, revised by himself, with the Hebrew original in parallel columns, a popular transla tion of the Psalms into Spanish, a grammar of the Hebrew language in Spanish, a Hebrew - Spauish Lexicon of the Bible. He contributed also articles in Spanish to a missionary periodi cal in Salonica. He was a remarkable linguist, able to speak ten languages, and read as many more. His rare scholarship, and especially his translation of the Bible into Osmanli-Turkish led the Universities of Halle and Wittenberg to- confer upon him the degrees of D.D. and Ph.D., and Princeton College the degree of Doctor of Laws. For his great services to the German colony of Constantinople the King of Prussia sent him a valuable decoration. He left Constantinople in 1874, and after residing three years with his son Henry, a missionary of the A. B. C. F. M.in Moravia, he went to New- York with his wife to live with the two young est sous. After a brief and painless illness, he passed away, January 26th, 1883, aged 85, having been in active missionary service nearly fifty years. Dr. Schauffler was a man of rare qualities, not only as a missionary and translator, but as a friend. His love of music, in which he was a great proficient, his wonderful memory, and kindly interest in persons made his home a delightful one to visit; and his rich imagination gave a marked vividness to the Bible scenes which, both in his sermons and private conver sations, he was very fond of illustrating. It was his habit, as it was that of his friend and associate Dr. Elias Riggs, at morning worship at home to read from the original Hebrew and Greek, and the quaint comments that always attended the reading often brought out the meaning with a force that no one who ever heard them could forget. Slicilswa Version. The Sheitswa be longs to the languages of Africa, and is spoken by the natives in Gasaland and vicinity, to the number of 200,000 or 300,000 (estimated). Among these people the Rev. B. F. < Misley of theA. B. C. F. M. has labored for many years, and his translation of Matthew, Mark, Luke, and Acts has recently (January, IS .iOi been ac cepted by the American Bible Society for publication. The translator is in the United Slates, and will superintend the printing of his work. (Shamaka), a large and impor tant city of Eastern Transcaucasia. Population about 25,000, of whom a large number are Ar menians. As a result of the work of the Basle Missionary Society (q.v.), a congregation of evangelical Armenians was started here, which SCHEMACHI 315 SCOTTISH EPIS. CHURCH did not lose its power after the missionaries were obliged to leave. Its leader, Pastor Serkis, received some education at Basle Seminary, and by his rare skill and earnest piety succeeded in keeping his little band together. Notwith standing the oppressive laws of Russia, they grew in numbers and in strength, until they became one of the most influential communities in that section of the Caucasus. From Schema- chi the work spread to Shusha, Nucha, and Baku, in each of which places congregations were formed. Schemachi suffered severely from an earthquake, 1872 (circa), and many of the Protestants removed to Baku on the Cas pian, where there is now a flourishing church. Foreign pastors are not allovyed, but young men of the community have at different times been selected and sent to Basle for education, and then have returned to their homes to do good work. Schiali, a town in the Taujore district. Madras, India, between the Coleroon River and the coast, northwest of Nangoor and Manikra- niam. Mission station of the Evangelical Lu theran Society of Leipsic; 1 missionary, 473 communicants, 336 scholars. Schietfonteiii, a town in Central Cape Colony, Africa, northwest of Victoria. Mission station of the Rhenish Missionary Society; 2 missionaries (1 married), 1 female missionary, 110 scholars, 440 communicants. Si liillVliii. a town in Liberia, West Africa, not far from Monrovia. Mission station of the Presbyterian Church (North); 1 female mis sionary, 35 church-members, 56 school-children. Scluneleii, John Henry, missionary of L. M. S. to South Africa 1811-1848. Stationed at Namaqua Mission, Stienkoff, and Pella. While there he was sent to explore the mouth of the Orange River and the Great Namaqua and Damara countries, which occupied three mouths. In 1814 he was invited by the Nama- quas to Bethany, in Great Narnaqualaud, where he began a new station. In 1824 he visited Cape Town to arrange for the printing of his Namaqua version of the Gospels. In 1825 he spent several mouths exploring the sea-coast near Koeisy. In 1829 he formed a new station at Komaggas. In 1830 he again visited Cape Town, and having finished the printing of the Namaqua Gospels, he returned in 1831 to his new station. He died at Komaggas July 26th, 1848, aged 71. Schmidt, Cieorge, a, missionary of the Moravian Brethren to South Africa. See ac count of South African Mission in article on Moravian Missions. Schneider, Benjamin, b New Hanover, Penn., U. S. A., January 18th, 1807; graduated at Amiherst College 1830; Andover Theological Seminary 1833; ordained October 2d; sailed for Turkey as a missionary of the A. B. C. F. M. December 12th, 1833, though supported by Re formed (German) Churches. He was stationed first at Broosa, where he preached the first evan gelical sermon ever preached in the Turkish language. In 1849 he removed to Aintab, where he laid the foundation of two flourishing churches After the death of his wife in 1856 he visited the United States; returned to Tur key witli his second wife in 1858, and was again stationed in Bronsa. His health failing, he made a second visit home in 1872. A call for help in Turkish and Greek work in the theo logical seminary at Marsovan induced him, though advanced in years and in feeble health, to return, reaching Marsovan March, 1874. But from nervous prostration lie was compelled to relinquish the work, and in 1875 he left first for Switzerland, thence for his native laud. He died in Boston September 14th, 1877. Dr. Crane, who was his associate at Aiutab from 1850 to 1853, says: " For more than forty years he was connected with the work, laboring in almost every department of missionary ser vice preaching, translating, preparing young men for the ministry. Few have travelled more extensively as pioneers; few have labored in more places in Turkey; few have more cheer fully endured the privations of the service; few are the native churches in Turkey where his name is not known and revered. Even amid the intense sufferings of the last two years of his life his eye would brighten and glow with delight at the bare mention of the missionary life." He acquired languages with great facil ity. He spoke German, Greek, and Turkish, "almost as if each were his vernacular, the latter with an ease and fluency seldom equalled by foreigners. Even natives wondered at his marvellous flow of thought in idiomatic phrases, easily understood by all; for he chose simplicity of style, though at home in the higher and more complicated forms of expression. His preaching was almost exclusively extempora neous, from brief notes, but rarely was he con fused in thought, or at a loss for an expression in either language. Words flowed from his lips in those difficult Oriental tongues with a freedom that was the admiration of fellow- missiouaries and the delight of native listeners." Mr. Tracy, with whom Dr. Schneider was asso ciated in the theological seminary at Marso van, says: " He entered at once into the affections of the students and of all the people. No one else so satisfied them as a preacher. His Turkish was almost perfect simple in style, pure in idiom, and his accent such that no Turk would imagine that the language was not ver nacular. In the school his labors were very useful. There seemed to be nothing but good in his example or his talk. He was as child like as he was wise." He received the degree of D.D. from Frank lin and Marshall College, Lancaster, Penn., 1850. Scottish Episcopal Church. For eign Mission Agency. Secretary, Rev. C. R. Teape, Findhorn Place, Grange, Edinburgh, Scotland. Formerly the Scottish Episcopal Church of Scotland collected funds for the Church of England Missionary Societies, but upon the consecration of Bishop Cotterill as Bishop of Edinburgh the contributions of the churches in the seven Scottish dioceses were devoted to missions in India and South Africa through their own Society, "The Board of Foreign Missions of the Scottish Episcopal Church," the new form of their "Association for Foreign Missions." Bishop Cotterill having labored as a missionary of the C. M. S. in India for twelve years, and for another twelve in South Africa, Kaffraria, where he had been conse crated bishop, felt a peculiar interest in those two fields of his former efforts, and organized a permanent union with them. In addition to SCOTTISH EPIS. CHURCH 316 SCHWARTZ, CHRISTIAN P. providing the income of the Bishop of Inde pendent Kaffraria, the Board sends out con tributions every year to Kaffraria for the gen eral purposes of the diocese, and also many sums to be devoted to special objects in con nection with the various churches and schools there. The Board also provides the funds necessary for the maintenance of the mission ary schools at Chanda, in Central India, which are under the direction of the Bishop of Cal cutta, and forwards sums entrusted to it for any mission work being carried on by the Church of England, or any church in com munion with her. Sciiddcr, John, b. Freehold, N. J., U. S. A., September 13th, 1798; graduated at the College of New Jersey in 1811, and at the Col lege of Physicians and Surgeons of New York City in 1815. While in professional attendance on a lady in New York he took up in the ante room and read the tract " The Conversion of the World, or Claims of Six Hundred Millions." Deeply impressed, he was led to give his life to the missionary work. He sailed June 8th, 1819, under the A. B. C. F. M., for Ceylon. He was ordained in 1821 by the brethren of the mission, Baptist and Wesleyan mission aries taking part in the service. In 1836 he was transferred to Madras to found a new mission with Dr. Winslow. From 1842 to 1846 he was in the United States. In 1854, his health having failed, he went by medical advice to the Cape of Good Hope. When on the point of returning to Madras he was stricken with apoplexy, and died at Wynberg, South Africa, January 13th, 1855, having been in the mission ary work 36 years. He was constant in labors, devoting much time to evangelistic itineracy. In his visit to America in 1843 he addressed a hundred thousand children. Mrs. Scudder died three years previous a devoted woman, honored and beloved by all. Their eight sous, two grandsons, and two granddaughters have been members of the mission in Arcot. Schwartz, Christian Friedrich, was born in Sonnenburg, Prussia, October 26th, 1726. His mother, dying in his childhood, con secrated him to the Lord. He says that at the age of eight he often, leaving his schoolmates, retired to a solitary place for prayer, and that in prayer to God he fouud v much comfort. At the age of twenty he went to the Halle Uni versity, where he became established in the faith of Christ, and resolved to devote himself wholly to Him. Dr. Schultz, who had left India from failure of health, was at this time preparing to print the Bible in Tamil, and ad vised Schwartz to learn that language in order to assist him. Professor Francke hearing of his great success in acquiring the language, proposed to him to go as a missionary to India. He decided to go, declining an advantageoiis position in the ministry at home. He was or dained at Copenhagen, with the view of joining the Danish Mission at Tranquebar, where he arrived July 30th, 1750. In four months he preached his first sermon in Tamil in the church of Ziegenbalg. From the first he devoted much time and attention to the religious instruction of the young. In the following year 400 per sons, adults and youth, whom he had carefully instructed, were added to the church by bap tism. In 1760 he spent three months in Ceylon preaching to heathen and Christians. While war was at this time raging between England and France, he continued his work around Tranquebar, and so much did the heathen re spect him that, of their own accord, the}- con tributed to bis support. Two years later he went on foot to Tanjore, and obtained leave to preach in the city and even in the palace. After laboring fifteen years at Tranquebar he was sent to Trichinopoly. So great was hissum-- here that, with the aid of the commandant and the English garrison, a church accommodating two thousand was opened in 1766. During this year the mission was adopted by the " Christian Knowledge Society," and this became his spe cial field of labor. Here, in a room in an old Hindu building just large enough for himself and his bed, having for his "daily fare a di.-h of boiled rice with a few other vegetables, "and " clad in a piece of dark cotton cloth woven and cut after the fashion of the country," he gave himself to his work. To assist him in his extensive labors he employed in 1772 eight of the promising converts as catechists, among whom was Sattianadden, who was afterwards ordained to the ministry, in which he labored with great eloquence and success. In twelve years Schwartz had baptized 1,238 in the city. He labored also faithfully for the English garrison, for which no religious in struction was provided. The salary of 100 which he received as chaplain of the garrison from the Madras Government he devoted the first year to the building of a mission house and an English Tamil school, and afterwards gave a large part of it in charity. In 1776 he went to Tanjore to found a new mission, and here he spent the remaining twenty years of his life. Even in this favorite abode of the Hindus, where was the most splendid pagoda of India, he had great success, two churches having been established in 1780. He won the high esteem of the English Govern ment, which employed him in important politi cal transactions with the native princes. When the powerful and haughty Hyder Ali of Mysore refused to receive an embassy from the English, whom he distrusted, he said he would treat with them through Schwartz. " Send me the Christian," meaning Schwartz; "he will not deceive me." Urged by the government, he consented to undertake the mission. Through his intercession Cuddalore was saved from de struction by the savage hordes of the enemy. On his return a present of money was forced upon him by Hyder, which he gave to the Eng lish Government, requesting that it be applied to the building of an English orphan asylum in Tanjore. Though a Mohammedan, Hyder s regard for Schwartz was so great that he issued orders to his officers, saying: " Let the vener able padre go about everywhere without hin drance, since he is a holy man, and will not in jure me." While Hyder was ravaging the Car- natic with an army of a hundred thousand, and multitudes were fleeing in dismay to Tanjore, Schwartz moved about unmolested. In the famine caused by the war more than 800 starv ing people came daily to his door. He collected money and distributed provisions to Europeans and Hindus. He also built there a church for the Tamil congregation. The rajah a few hours before his death requested Schwartz to act as guardian to his adopted son Serfogee. The trust was accepted and faithfully dis charged. SCHWARTZ, CHRISTIAN F. 317 SEAMEN, MISSIONS TO After a protracted and severe illness, during which he delighted to testify of Christ and to exhort the people, he expired in the arms of two of his native converts. At his funeral the ef fort to sing a hymn was suppressed by the noise of the wailing of the heathen who thronged the premises. Serfogee lingered, weeping, at the coffin, covered it with a cloth of gold, and accompanied the body to the grave. The small chapel in which he was in terred outside of the fort has been demolished, and a large one erected. The grave is behind the pulpit, covered with a marble slab bearing an English inscription To the memory of the REV. CHRISTIAN FRIEDRICH SCHWARTZ, Born Sonuenburg, of Neumark, in the kingdom of Prussia, The 28th October, 1726, And died at Tanjore the 13th February, 1798, In the 72d year of his age. Devoted from his early manhood to the office of Missionary in the East, The similarity of his situation to that of The first preachers of the gospel Produced in him a peculiar resemblance to The simple sanctity of the Apostolic character. His natural vivacity won the affection As his unspotted probity and purity of life Alike commanded the reverence of the Christian, Mohammedan, and Hindu: For sovereign princes, Hindu and Mohammedan, Selected this humble pastor As the medium of political negotiation with The British Government: And the very marble that here records his virtues Was raised by The liberal affection and esteem of the Rajah of Tanjore, Maha Rajah Serfogee. Another beautiful monument was erected to his memory by the East India Company in the Church of St. Mary, Madras, part of the in scription on which is as follows: " On a spot of ground granted to him by the Rajah of Taujore, two miles east of Tanjore. he built a house for his residence, and made it an Orphan Asylum. Here the last twenty years of his life were spent in the education and religious instruction of children, par ticularly those of indigent parents whom he gratui tously maintained and instructed; and here, on the 13th of February, 1798, surrounded by his infant flock, and in the presence of several of his disconsolate brethren, he closed his truly Christian career in the 72d year of his age." Seamen, Missions to. Rev. John Flavel {England, 1627-91) and English contemporaries (Ryther, Janeway, etal.),-As also a few clergymen of the English Established Church in the eighteenth century, preached occasional ser mons, special and serial, some of which were printed, on behalf of seamen; but the second half of the eighteenth century witnessed the first organized efforts for their evangelization. An. association, styled at first "The Bible So ciety," was organized in London in 1780, to supply English troops in Hyde Park with the Holy Scriptures, whose field of labor was speed ily enlarged to embrace seamen in the British Navy. The first ship supplied with Bibles by this Society was " The Royal George," sunk off Spithead, England, August 29th, 1782. The Society s name was soon changed, becoming "The Naval and Military Bible Society." It is still in operation, confines itself to its original specific object the diffusion of the Word of God, and has been of immense service to the army and navy of Great Britain. This Society had influence in originating the British and Foreign Bible Society, and the work of the latter led eventually to the formation of the American (U. S. A.) Bible Society. (Cf. art. "Bible Societies," Eucyc. Brit., 9th ed., vol. iii. p. 649.) The need for Christian work among seamen was urgent. Destitute, as a class, of any access to the Bible, to preaching, or to any Christian service, their lives passed, for the most part, without knowledge of the gospel of Christ. " It would be difficult," says a well-informed writer, " to conceive of a deeper moral night than that which, for centuries, had settled upon the sea." THEIR BEGINNINGS AND HISTOKY IN ENG LAND. Early efforts in England, however, to furnish sailors with the gospel met with serious opposition from Christian people, as well as from unchristian officers in the Royal Navy. So late as 1828, the king was petitioned to abrogate an order, then recently issued by the Lord High Admiral, prohibiting the free circulation of tracts in the navy. But in 1814 the pioneers of the movement for this end Rev. George Charles Smith, a dissenting clergyman, once a sailor, and Zebulon Rogers, a shoemaker, of the Methodist persuasion established prayer-meet ings for seamen on the Thames, at London, the first being held on the brig "Friendship," June 22d of that year, by Mr. Rogers. These were multiplied and sustained upon the shipping in the river. March 23d, 1817, the first Bethel Flag (a white dove on blue ground) was unfurled on the " Zephyr," Captain Hindulph, of South Shields, England. The Port of London Society was organized March 18th, 1818, to provide for the continuous preaching of the gospel to seamen in London, upon a floating chapel (ship) of three hundred tons burden, and Rev. Mr. Smith ministered upon it with success during the next ensuing year. November 12th, 1819, the Bethel Union Society was formed, at London, which, in ad dition to the maintenance of religious meetings on the Thames, established correspondence with local Societies that had been organized through Mr. Smith s exertions in various parts of the kingdom. These two Societies were subsequently united to form what is now known as the British and Foreign Sailors Society. " The Sailors Magazine" (London), merged, after publication for seven years by Rev. Mr. Smith, into " The New Sailors Magazine," also issued by him, was established in 1820. "The Monthly Magazine," now issued by the British and Foreign Sailors Society, is "Chart and Compass" (pp. 32), established in January, 1879. In 1825 the London Mariners Church and Riverinau s Bethel Union was organized, to provide a church for seamen on shore, Rev. Mr. Smith becoming its pastor. This church was for years the centre of an extensive system of Christian labor, including a Sabbath-school, Bethel prayer-meetings, tract and book distri bution, magazine publishing, and open-air E reaching to seamen on the wharves. Rev. Mr. mith died at Penzance, Cornwall, England, in January, 1863. Existing seamen s missionary societies in the empire of Great Britain, distinct from local organizations which limit the prosecution of work to their own ports, are: (1) The British and Foreign Sailors Society (at Sailors Institute, Shadwell, London, England), with receipts from April 1st, 1888, to April 18th, 1889, of 14,975 SEAMEN, MISSIONS TO 318 SEAMEN, MISSIONS TO 2s. 4d., and expenditures for the same period of 14,519 8s. Orf., which in its seventieth annual report (1887-8) names the ports of Rotterdam, Hamburg, Antwerp, Genoa, Naples and Malta, outside England; and London, Milford-IIaven, Falmouth, and Barrow-in-Furness (English), as occupied more or less ell ectively by persons having entire or partial support from its treas ury, and devoting themselves to the spiritual and temporal welfare of seamen. (2) The Lon don Missions to Seamen (Established Church of England), whose operations are, for the most part, carried on afloat. Its chaplains are at fifty-two English and eight foreign seaports. Local English societies for seamen are at Liverpool (formed in 1821), Glasgow, and at other ports. MISSIONS WITH HEADQUARTERS IN SCANDINA VIA. Evangelical Lutheran missions to seamen are prosecuted by societies with headquarters in Scandinavian countries, whence come in our day the larger number of sailors for the world s mercantile marine. The Norwegian Society, Foreningen til Evaugeliets Forkyudelse for Skaudinaviske Somoml i fremmede Havue (or, in English, The Society for the Gospel s preach ing to Scandinavian Seamen in Foreign Har bors), was organized at Bergen, Norway, Au- Eust 31st, 1864, and now (1890) has stations at eith, Scotland; North Shields, London, and Cardiff, England; at Antwerp, Belgium; Havre, France; Amsterdam, Holland; New York City, U. S. A.; Quebec, Canada; at Pensacola, Fia., U. S. A.; and at Buenos Ayres, S. A. Mission work is also carried on by this Society at Mon- trose, Scotland. Its aggregate foreign working force consists of twelve ordained pastors with five or six assistant missionaries, unordaiued. The Society owns churches at its stations and publishes a monthly paper, "Bud og Hilseii," now in its twenty-fourth year of issue. Its receipts from 1864 to 1889 were 991,566 Kroner;* expenditures for the same period 963,606 Kroner. The Danish Seamen s Mission Society (Dan- ske Foreuiug til Evaugeliets Forkyudelse for Skandinavieke Sofolk i fremmede Havue (or, in English, The Danish Society for the Gospel s Preaching to Scandinavian Seamen in Foreign Ports) has stations at Hull and Grimsby, Lon don, Newcastle and Hartlepool, Eug., and at New York City, U. S. A., with an aggregate of four ordained pastors. Three other ordained pastors perform some labor for sailors at Fred- erickstadt and Christianstadt, St. Croix, W. I., and at St. Thomas and St. Jan. At Brisbane, Australia, an ordained pastor gives a portion of his time to the interests of Scandinavian sailors in connection with this organization. Its bi monthly paper is " Havneu," published at Copenhagen, Denmark. In the autumn of 1889 a seamen s pastor was sent from Denmark, by private contribution, to labor at Sydney, Aus tralia. Some Christian labor is also now (1890) performed among Danish seamen, by ordained Danish pastors, at Portland, Me., and at Bos ton, Mass., U. S. A. The Steed fx/t *sV/< !>/ fir Home and Foreign Missions (Fosterlands-stiftelscn) has sustained missionary work for seamen since 1869, and has the following stations where such labor is per- * A Kroner is about twenty-six cents, United States currency. formed by its agents: Constantinople, Turkey; Alexandria, Egypt; Liverpool, Grimsby, and Gloucester, England; Boston, Mass., U. S. A.; Marseilles, France; Hamburg and Ltibeck, Ger many; and St. Ubes, Portugal, with six or dained pastors. The state church in Sweden has four or dained pastors laboring for seamen at London and West Hartlepool, Eng. ; at Kiel, Russia; and at C alais, France. The Finland Seamen s Mission Society (FOr- enningeu for Bercdande of Sjaleward at Finska SjOman i Utlandska llamnar),organix,ed in I.VMI, has stations at London, Grimsby, and Hull, Eng. , and at New York City, and San Fran cisco, Cal., U. S. A. The Swedish Evangelical Lutheran Augusta mi Synod in America has a station for Scandinavian seaman, with one ordained pastor, at Philadel phia, Pa., U. S. A. The Synod for the Norwegian Evangelical Lutheran Church in America has a Seamen s Mission in Australia, with one ordained pastor. The total of stations occupied by the Scandi navian (Lutheran) Societies is thirty-eight, with thirty- four ordr.iu.ed pastors and seven unor- dained pastors as laborers. AMERICAN MISSIONS FOR SEAMEN. No or ganizations exist in North or South America, out side the United States, for the sole purpose of prosecuting religious labor among seamen, with the exception of the local Society at Halifax, N. S., established in 1887. At Boston, Mass, .the first Society for this object was formed in May, 1812, but soon suspended operations. The first religious meeting on behalf of sailors in New York City (N.Y.) is believed to have been held in the summer of 1816, at the corner of Front Street and Old Slip. The Marine Bible Society of New York City was organized March 14th, 1817, to furnish sailors with the Holy Scrip tures. The Society for Promoting the Gospel among Seamen in the Port of New York, com monly known as the New York Port Societj-, a local organization, was formed June 5th, 1818. This Society laid the foundations of the first, mariner s church erected in the United States, in Roosevelt Street, near the East River, u Inch was dedicated June 4th, 1820, Rev. Ward Stafford preacher and pastor. In 1823 the New York Port Society set at work in that city the first missionary to seamen, the Rev. Henry Chase. This Society sustains a church at Madison and Catherine Streets, in New York City, and a reading-room for sailors in the sarnie edifice. with meetings during the week, and other evan gelistic work, employing in the year ending- May 1st, 1889, five missionaries. Receipts for 1888-9 were $9,073.71; expenditures, $9, 129.98. The New York Bethel Union, for the estab lishment and maintenance of religious meetings- on vessels in the port, organized .June :!d, 1821, had but a brief existence. The movements noted- that at Boston, Ma-s., resulting in the formation of the earliest Society of its kind in the world led to similar action for the performance of local work for seamen at Charleston, S. C. (1819); Philadelphia, Pa. (1819); Portland, Me., and New Orleans, La., (1823); at New Bedford, Mass. <182.v, and else where. In the latter year there were in the United States seventy Bethel Unions, thirty- three Marine Bible Societies, fifteen churches and floating chapels for seamen. There had SEAMEN, MISSIONS TO 319 SEAMEN, MISSIONS TO been many conversions to Christ among sailors, and their evangelization was recognized as among the most prominent and important of Christian enterprises. Accordingly, after its formal establishment in the city of New York January llth, 1826, succeeded by a new organization in its Board of Trustees May 5th, 1828, from which time its birth is dated, the American Seamen s Friend Society (76 Wall Street, New York) came into being. Its publications accredit Rev. John Truair as chiefly instrumental as bringing about its organization. Its first President was Hon. Smith Thompson, Secretary of the United States Navy; Rev. C. P. Mcllvaine, afterwards Protestant Episcopal Bishop of Ohio, was its Corresponding Secretary; and Rev. Joshua Leavitt its General Agent. Article II. of its Constitution provides: "The object of this Society shall be to improve the social and moral condition of seamen by uniting the efforts of the wise and good in their behalf, by promoting in every port boarding-houses of good charac ter, savings-banks, register-offices, libraries, museums, reading-rooms and schools, and also the ministration of the gospel and other relig ious blessings." Its first foreign chaplain was Rev. David Abeel. who reached his field of labor at Wham- poa, the anchorage for ships trading at Canton, China, February 16th, 1830. In its fortieth year (1867-68) its laborers, chaplains, and sailor- missionaries were stationed at twenty foreign and thirteen domestic sea- ports as follows: At Caribou Island on the Labrador coast, N. A.; at St. John, N. B. ; in Norway, at Christiansand, Kragero, and Porsgrund; in Denmark, at Cop enhagen and Odeuse; in Sweden, at Gotten- berg, Warberg and Wedige, Weruersberg, and Stockholm; in Belgium, at Antwerp; in France, at Havre and Marseilles; in the Ha waiian Islands, at Honolulu and Hilo; at the Chiucha Islands, in Peru; at Valparaiso and at Buenos Ayres, S. A.; and in the United States, at the following seaports: San Francisco, Cal.; Norfolk and Richmond, Va.; Charleston, S.C.; Mobile, Ala.; Boston and Gloucester, Mass.; and at New York, N. Y. Its missionary work was prosecuted in 1888-89 in the countries of Sweden, Norway, and Denmark; at Hamburg in Germany; at Rotterdam in Holland; at Ant werp in Belgium; at Genoa and Naples in Italy; at Yokohama in Japan; in the Madeira Islands; at Valparaiso, S. A.; at Bombay and Karachi, in India; and in the United States, at Portland and Astoria. Oregon; Tacoma, Seat tle, and Port Townsend, W. T.; Galveston, Texas; Mobile, Ala.; Savannah, Ga. ; Charles ton, S. C. ; Wilmington, N. C.; Norfolk, Va. ; as well as in the cities of New York; Jersey City, N. J. ; and Brooklyn, N. Y.; including the United States Navy Yard, numbering thirty- two ^ laborers at twenty-nine seaports (fifteen foreign and fourteen domestic), supported in whole or in part by the Society. Its receipts in the first decade of its existence were in round numbers, $91,000; in the second decade, $165,000; in the third, $229,000; in the fourth, $375,000; in the fifth, $655,000. Re ceipts for the year ending March 31st, 1889, with balance from previous year,$34,004.19; ex penditures for same period, $34,972.05. The Church Missionary Society for Seamen in the City of New York, (Protestant Episcopal) in its forty-sixth Annual Report (1889-90) states that the Society sustains three chapels and mis sion houses, with reading and lecture rooms, oversight being in the hands of clergymen, with the assistance of a colporteur at one sta tion. Its total services for the year were 585; visits to reading-rooms, 30,889; Seamen supplied with Bibles, 343; with Testaments, 533; with the Book of Common Prayer, 343. The Bishop of the Diocese is its president. Beginning with the year 1888 the Boston, Mass., Seamen s Friend Society (organized in 1828),which had been an auxiliary of the Amer ican Seamen s Friend Society from 1865 to that date, has again prosecuted local Christian work for seamen, on an independent basis. Efficient local organizations for the evangelization and be friending of sailors have wrought to good pur pose during recent years, at Baltimore, Md. ; at Washington, D. C.; and at Cleveland, Ohio; the last Society concerning itself with river-boatmen and sailors on western lakes in the United States. Methods. Missionary Force, Sailors Homes, Loan Libraries, Periodicals, Charitable Aid, Seamen s Savings-banks, Asylums, Rests, etc. Besides the employment of chaplains resi dent at seaports, and serving as Christian ministers, of Bible and tract distributors, Scrip ture-readers, colporteurs and helpers, whose titles declare their functions, the Missionary Societies for Seamen have usually wrought for their welfare by establishing, and in part sus taining (temporarily), Sailors Homes in various ports. In them are resident missionaries, who besides their services in religious meetings, de vote portions of their time to spiritual and char itable visitations among sailors on shipboard and shore, at sailor boarding-houses and in hos pitals, and in some cases to such service for the families of seamen. The Wells Street Sailors Home, at London, Eng., Docks, was established by Mr. George Greene in 1830, was opened in 1835, and enlarged in 1865. In one year it ad mitted 5,444 boarders, who, besides a home, had evening instruction, the use of a savings- bank, etc. The Liverpool, Eng., Sailors Homes were opened in 1844. The Sailors Home at 190 Cherry Street, New York City, U. S. A., is the property and is under the direction of the American Seaman s Friend Society. It was opened in 1842, reconstructed, refurnished, and reopened in 1880, and is probably unsurpassed by any Sailors Home in the world. During the year 1888-89 it accommodated 1,351 board ers. The whole number of its boarders since the Home was established is 112,677, and the amount saved by it to seamen and their rela tives, during the forty-eight years since its. establishment, has been reckoned at between $1,000, 000 and $2,000,000. The systematic supply of carefully selected libraries, to be loaned to vessels for use by their officers and crews at sea, is now largely counted on by these organizations, especially by the American Seamen s Friend Society. Its ship ments of such libraries from 1858-59 to March 31st, 1889, were 9,221, and the reshipments of the same 10,074; the total shipments aggregating 19,295. The number of volumes was 482,800, accessible by original shipment to 350,304 sea men. Of the whole number sent out, 993 lib raries, with 35,742 volumes, were placed upon United Stales naval vessels and in naval hos- SEAMEN, MISSIONS TO 320 SELWYN, GEORGE A. pitals, and were accessible to 114,267 men; 117 libraries ^ < < in 117 .stations of the United Stales Life-saving Service, containing 4,220 volumes, accessible to 819 keepers and surf- men. The Sailors Magazine" (monthly. 32 pp.), organ of the American Seamen s Friend Society, is no\v the oldest of the periodicals issued on behalf of seamen. It was established in Sep tember, IS 28, is iu. its sixty-second volume, and of its issues for 1888-89 56,400 copies were distributed. In the same twelve mouths 20,000 copies of "The Seamen s Friend" (annually, 4 pp.), established in 1858, were issued by the same Society for sailors, and 124,200 copies of the " Life Boat" (monthly, 4 and 8 pp.) for the use of Sabbath-schools. Varied help is habitually extended to ship wrecked and destitute sailors by all these organ izations. The establishment of savings-banks for seamen has ordinarily been due to their in fluence. The Seamen s Savings-bank iu New York City (76 Wall Street) went into operation May llth, 1829. Sailors Asylums, Orphanages, and "Rests" (the last being houses of enter tainment conductedupon temperance principles, with more or less of religious instruction and service) are open in many seaports, as the fruit of their existence. In January, 1888, the " Sailors Magazine" (Xew York) published a list of fifty-seven sailors "Rests" and "Homes" then accessible to seamen iu various seaports throughout the United States, Great Britain, the European continent, Asia, Africa, South America, and on several islands. Miss Agnes Westou has distributed gratis, by voluntary contributions, many thousaudsof monthly "Blue Books" (8 pp., temperance and religious tracts) in the English tongue, in the British and Amer ican navies, which have been regularly trans lated into Dutch and German for the navies of Holland and Germany. GENERAL SUMMARY OP RESULTS. It is im practicable to present accurate detailed statistics as to the results of Christian labor for seamen. The best general estimate, however, fixes the number of Christianized sailors as not far from thirty thousand. But to say that during the last sixty years these men have been gathered into the Cuurch of Christ by thousands, and that, as :v class, English-speaking and Scandina vian sailors in the naval and largely in the mer cantile (sailing) marine of England and America are manifestly being lifted, in our day, from the ignorance and degradation in which they lived at the opening of the nineteenth century, and to attribute these changes in great degree to the exertions of these Societies, is to speak with truthful moderation. The corporate and indi vidual efforts of those connected with them have often originated and made effective benefi cent public legislation for sailors, in Great Britain and in the United Slates. It is in place to state that, with some excep tions, Seamen s Missionary Societies are ad ministered upon a non-denominational basis, and that, so far as known, all are of the Protestant faith. Seciimlcralmd, a city in the Hyderabad state, Nizam s Dominions. India, 6 miles north of Hyderabad City, 358 miles northwe-t of Madras. The largest military station in India. Climate during rainy seasou very unhealthy; at other times hot, but not insalubrious. Popu lation, 74,12-1. Mi-sion station of the American Baptist Missionary Union; 2 missionaries and wives, 11 native helpers, 3 out-stations, 1 church, 2 sehools, -I 1 , scholars. Methodist Episcopal Church (North;; 1 missionary, 28 church-mem bers, 1 Sunda\ school, 50 scholars. S. P. G. (1840); 1 missionary, 14 native helpers, 853 members. Wesleyaii .Methodist Missionary Society: 1 missionary, 3 native helpers, 36 church-members, 1 Sunday-school, 30 scholars, day-schools, 331 scholars. SIM- u ml ra, a town in Rajputana, India, near Agra and Aligarh. .Mission station of the C. M. S. ; 1 missionary, 147 communicants, 540 scholars. Large orphanages for girls and boys are located here, and the ladies of the Berlin Ladies Missionary Society assist in the work of the village and zenana schools. Seir, a suburb of the city of Oroomiah, Per sia, long occupied by the missionaries of the A. B. C. F. M. and the Presbyterian Church (North) among the Nestorians as a health resort, Oroomiah itself being, especially in sum mer time, very malarious and unhealthy. It is here that the theological seminary was located for many years. Its distance from the city rendered residence there somewhat difficult, and since the establishment of the college on an advantageous site nearer the city, Seir has not been so continuously occupied. Selwyn, CJeorge Augustus, b. Hamp- stead, England, 1809; studied at Eaton; gradu ated at Cambridge University 1831 ; ordained Dtacou 1833, and took the curacy of Bovenev; ordained Priest 1834, and became curate of Windsor 1839; was consecrated Bishop of New Zealand 1841; received the degree of D.D. the same year from both Cambridge and Oxford; sailed for his see December 26th, 1841. On the voyage he spent much of the time in compiling from the Rarotonga, Tahiti, and New Zea land translations of the New Testament a com parative grammar of these three dialects, and also studied navigation under the captain, in order to be his own master in his visitation voyages. He reached Auckland May 30th, 1842. Besides attending to the spirit mil wains of his colonial diocese, he extended his opera tions to the South Seas, navigating his own vessel, the " Southern Cross." In 1843 he established a Polynesian college for the different branches of the Maori family, scattered over the Pacific. Connected with if was an industrial department, in which all were required to spend a definite portion of time in some occupation. In 1844 a site for the college was selected near Auckland. Three natives from the college \veie ordained as deacons. In 1854 he visited Eng land, after twelve years absence. In that period he had made seven voyages through the southern part of Melanesia, and visited 50 islands. From ten of these fifty youths had been received into the college. While at home he preached four remarkable discourses, which did much to in crease the interest in foreign missions. In one of his sermons lie said to the students; " ( >fli r yourselves to the Archbishop of Canterbury as 1,200 young men have recently offered them selves to the Commander-in-chief for service in the Crimean war." When he preached his SELWYN, GEORGE A. SEONI farewell sermon in 1841, Johu C. Patteson, a youth of fourteen, was present, and was much impressed. Wheii the Bishop re-embarked in 1855, Patteson accompanied him as a mission ary, and to him was committed the charge of the college. In 1857 his diocese was divided, and Mr. Patteson was consecrated Bishop of Melanesia. In 1867 Bishop Selwyu again visited England to attend the Lambeth Conference. His talents, character, and services placed him at the head of the colonial bishops, and his views and counsel were highly esteemed. While at home he was offered the bishopric of Lich- field, but declined, preferring to labor in New Zealand. But at the earnest request of the Archbishop he was induced to accept. After a brief visit to the island, he was made Bishop of Lichtield, January 9th, 1868, having spent twi;nty-seveu years among the heathen. In 1871 he visited the United States to attend the Triennial Convention of the Episcopal Church, held at Baltimore. He was very cor dially received, and preached at the consecra tion of Bishop Howe. At the Jubilee meeting of the Board of Missions he delivered an address of great power. In 1874 he again visited America, and was present at the General Con vention of the Episcopal Church of the United States, held in New York. He also visited Canada. Returning to England in 1878, he was taken ill. was soon psirtly paralyzed, and continued to fail until April llth, when the end came. He died in great peace, saying: " It is all light." He was buried, according to his ex pressed desire, in a grave dug out of the rock on which the cathedral of St. Chad is built. Five hundred who had held the foremost positions in the state and church followed him to the tomb. Dr. Inglis, a missionary of the Scotch Church in the New Hebrides, says: " Bishop Selwyn was avowedly a High Churchman, but his heart was largely imbued with the spirit of apostolic love and charity. Had we been missionaries of his own Society he could not have been kinder to us or more attentive. He was a great favorite among the Scotch in New Zealand. As a mis sionary he was unsurpassed for self-denial, energy, and enterprise. While from his social position, talents, and acquirements he might have commanded the highest ecclesiastical ap pointments in the national church, he cheer fully resigned these advantages, and chose the obscurity, privations, perils, and drudgery of missionaries to the most degraded savages. His example awakened great enthusiasm among the students of both the two great English Univer sities." Sendai (Xenday), a town in Japan, near a bay of the same name, on the east coast of Hondo. Population (1884), 55,321. A public moral movement has recently been inaugurated in Sendai. After public debate in the Prefec- tural Assembly, to which Christian women as well as men were invited, it was resolved to abolish legalized prostitution after three years from that time (1889). The credit of this moral victory belongs to the zeal and courage of the Christians of Japan. Mission station of the American Baptist Missionary Union; 1 mission ary and wife, 2 single ladies, 19 native helpers, 7 out-stations, 2 schools, 1 church, 156 church- members. Methodist Episcopal Church (North); 1 native preacher, 63 church-members, 1 Sab bath-school, 63 scholars. A. B. C. F. M. ; 2 mis sionaries and wives, 2 female missionaries, 2 churches, 223 church-members. The Reformed (German) Church, U. S. A., also conducts some work here. Seneca Version. The Seneca, which be longs to the languages of America, is vernacu lar to the Iroquois, one of six tribes whose original seat was in the province of New York. A translation of the Gospel of Luke was made by the Rev. T. S. Harris, a missionary of the American Board, and published at New York by the American Bible Society in 1830. In 1867 the same Society published the Gospels, and another translation of the Gospels made by the Rev. Ashe Wright, in 1874-75. (Specimen verse, John 3 : 16. ) Neh sah &h lie* eohjih hano ohgwah Na^ wgnniyoh he yo&njadeh, Neh No awak neh" sho e kuh sgat howi y&ySh totgahwSh hao - gweh da wiih heh yo Sn ja deh ; neh neh, Son - dih gwa nah ot So wa i wa gwen ni yos, tab ah ta ye i waK doh , neh gwaa , nS, yo i wa da dyef , ya go y&n dahf ne joh hehlo web. Senegamnia (Senegal and Rivieres du Sud). a district on the West Coast of Africa, a French colony, whose boundaries, according to French claims, extend from Cape Blanco in the north to Liberia on the south, with the excep tion of the English colonies Sierra Leone and Gambia, and the territory belonging to Portu gal. The territory inland is claimed as far as the Upper Niger, and south to the limits of the Gold Coast colonies. The limits of the French territory and that of Gambia and Sierra Leone were denned by an arrangement signed at Paris August 10th, 1889. Since January 1st, 1890, a portion of Senegambia has been de tached and formed into an autonomous admin istrative division, called Rivieres duSud. The total area is not definitely known. Including both divisions, the settled portion covers about 140,000 square miles, with a population in Senegal of 181,600, and 43,898 in the Rivieres. The surface is level, and in the north mostly open, low. sandy, and barren; but south of the Gambia there is a rich forest region and luxuri ant vegetation. The two principal rivers are the Senegal and the Gambia. The climate is said to be the most continuously hot of any known. The people are Negroes, Moors, and half-breeds of every description. The principal town is St. Louis. Population, 20,000. The Mohammedan religion prevails, along with Roman Catholicism. Missionary socie ties: Wesleyan Methodist; (see Sierra Leone, with which is included Gambia.) French Evangelical Missionary Society; stations at St. Louis and Kerbala; 4 missionaries. Sconi, a town in Central Provinces, India, on the road fromNagpur to Jabalpur, half-way between the two places, 30 miles southwest of Hoshangabad. Seoni contains large public gar dens, a fine market-place, and a handsome tank. Climate healthy; temperature moderate. Popu lation, 10,203, Hindus. Moslems, Jains, Ka- birpanthis, Satnamis, Christians, Parsis, and non-Hindu aboriginal tribes. Mission station of the Original Secession Church of Scotland SEONI 322 SEOUL (1871), with a mission school and evangelistic work. Seoul, or Soiil, is the common appellation of the capital of Korea, and is a common noun meaning capital, like the Japanese miakoor kio, or the Chinese kiny. The proper name of the chief city and seat of government is Hau-yaug, \vhich meant) China s Sunshine. It was founded in 1392 by the first king and founder of the present ruling dynasty of Korea, who chose the site for the beauty and strength of its situation. Seoul is situated in the central home province, in N. hit. 37 34 and E. long. 127 05 , on the north side of the Han Itiver, about 35 miles from its mouth as the crow flies, or, as measured by the winding of the current, about 50 miles. The city in shape is an irregular oblong, and lies lengthwise in a valley whose trend is from northeast to southwest. The dimensions of the city are, roughly stated, 3 by 2 miles. On the north is a succession of magnificent gran ite hills, culminating in granite peaks 3,500 feet high. On the south side is a chain of hills reaching the height of 1,500 feet. The most striking work of art in the landscape is the city wall, which crosses river, plain, and hills, and climbs the mountains on the south, encircling the whole city proper. At intervals are mas sive and imposing gates, all appropriately named, and through the largest of which the great high-roads starting from the royal palace run to all parts of the kingdom. In the mili tary system of the country this walled city is the centre of a group of fortresses which, be fore the days of rifled cannon, were strong and trustworthy. The scenery from the walls of the city, and indeed from many points within the city, is magnificent, and the natural situation is one of the best for health and safety. An af fluent of the Han River, with branches that run into nearly every part of the city, traverses Seoul from east to west, and is utilized as a drain and for washing clothes. To most travellers the aspect of Seoul is un interesting, shabby, and squalid. Nevertheless, the gay costumes, full of varied color, clean and brilliant with starch, and the peculiar gloss which the Korean women contrive to confer upon the male garments, make the streets in fair weather wear a very bright and animated appearance. The houses are about 8 or 9 feet high, built of stone and mortar, and mostly roofed with tiles. The windows are under the eaves. A long street, about 200 feet wide, divides the city into nearly two equal portions. In the northern half are the walled enclosure containing the king s palace and the more im portant public buildings. The main entrance gates face the south, and are three in number. From the central and principal gate runs a street 60 feet wide into the main street, intersecting it at right angles, and dividing the northern section of the city into eastern and western quarters. This point of meeting of these t\vo streets is regarded as the centre of the city. Here stands an imposing pavilion, the Chong- /<///, or belfry, in which is hung a large bell over seven feet in height, which is rung every morning as the signal for opening and shutting the three great gates of the city, at the eastern and western ends of the long mam streets, and the Great South Gate. The street leading from the bell to the latter gate is as wide as the main street. It was at the corner of this bell-tower that the regent in 1866 erected an inscribed stone denouncing as traitors to their country all Koreans who were friendly to European inter course. Another feature in this centre of the city is the rows of large warehouses, two stories in height, the lower portions of which are divided into small shops opening into a central court, instead of into the streets. These large storehouses are not private property, but are owned by the great trading guilds, which enjoy a notable monopoly. Along most of the main streets there are thousands of pedlers booths erected, at which most of the retail trade of the city is done. These shabby-looking, temporary structures greatly mar the effect and narrow the space of the great thoroughfares. Outside of the buildings in the royal enclosure there are three palaces two belonging to the king and one to his father. The dignity of the several mansions is shown in the relative amount of laud occupied. The offices of the six minis tries, or government departments, are small houses, differing but slightly from the better sort of dwellings. The city gateways are im posing specimens of native architecture. The city gates are shut every evening at 8 o clock in the winter and 9 o clock in the summer, at the sound of the city bell. The gates open at 1 A.M. in the morning. Few horses or vehicles are seen, but bulls laden with brushwood for fuel and with country produce are numerous. Since the residence of foreigners in Seoul a number of the native dwellings have been altered into good-looking houses, the Korean house lending itself more easily to the conveni ence of western people than the Japanese. The Protestant missionaries obtained a foothold in Seoul through a liberal construction of the treaties, in autumn, 1884, and have since steadily resided there. Since the treaty with France, French Roman Catholic missionaries, hitherto in disguise, have openly appeared, and have not only purchased ground, but have erected attractive buildings. Several hundred Japanese, apart from the legation people, and probably a larger number of Chinese, live in Seoul, engaged in commercial pursuits. No other city in Korea has so large a number of natives of the official class, including retainers of the nobles and office-holders. The Japanese legation buildings and the edifices of the mis sionary societies are in modern western style, more or less adapted to the Korean. China, Japan, Great Britain, the United States, Ru>sia, and France are represented by envoys, and their oilicial residences, and the flags of these nations flying at the mastheads, lend color and variety to the low mass of thatch and tile built up in the dirtiest of cities. The population within and without the walls is variously estimated at from 200, 000 to 400, 000, the latter figure being probably the nearest to the facts. In the semi- millennium of its history, now nearly com pleted, Seoul has had many vicissitudes. Laid out at the end of the 14th century, it was here, in the new capital, that the Chinese costume and coiffure of the Ming period (1368-1628) was in troduced, and became the still fashionable and national Korean dress. In June, 1592, Seoul was evacuated by the king and court, and oc cupied during parts of several years by the Japanese during the war from 1592-97. In 1637 the Manchiu Tartars captured Seoul, com pelled the king and his ministers to perform kow-tow, or the nine prostrations, and to have SEOUL, SERVIA set up a great memorial stone commemorating the clemency of the Manchiu general. In 165;} Hawel and his fellow-Dutchmen visited Seoul as shipwrecked prisoners, finding other Hol landers there. In 1777 Christianity entered Seoul through some members of the embassy to and from Peking; in 1794 the first Chinese Jesuit priest, who was beheaded in 1801; iu 1836 the first French priest, Maubant, followed by Bishop Irnbert, who iu 1839 shepherded 9,000 believers, and was decapitated Septem ber 21st. In March, 1866, nine French priests were executed on the river flats in front of the city, and on March 25th from the French war- vessels, " Deroulede "and " Tardif," piloted by an escaped French bishop and native Christians, the flag of France floated, causing a cessation of all business for several days. The French invasion took place in October, when two native Christians were beheaded and their blood poured into the river over the place of the anchorage of the French ships. The riot and attack on the Japanese Legation July 23d, 1882, the coup d etat and battle of the Chinese and Japanese troops December 4th to 7th, 1884, and the funeral of the ex-queen, a spectacle of unprecedented magnificence of the Korean sort, on an autumn day of 1890, are among the notable historic events in Seoul. The addresses of foreigners now resident in Seoul, numbering less than a hundred, are published annually in Meiklejohn s Japan Directory. A map and guide-book of the city, constructed in modern style, are greatly needed. erampur, a city in Bengal, British India, on the banks of the Hugli, some 13 miles above Calcutta, though on the opposite (west) bank of the river. Population in 1881, 25,559; over 90 per cent Hindus. Serampur was long a Danish station, but in 1845 all the possessions held by the Danes in India were ceded to the East India Company. It was to Serampur that Carey, Marshman, and Ward, the great Baptist mission aries of the early part of this century, retreated; and there, under the Danish flag, they found an asylum from the opposing zeal of the English authorities at Calcutta, who until the new charter was granted to the East India Company "by Parliament in 1814, were unwilling that mis sionaries should find a foothold in their pos sessions. The new charter contained a clause legalizing the residence in India of missionaries and philanthropists. The Baptist missionaries not only worked diligently in preaching the gospel in Serampur and surrounding towns, but established a pi-ess, printed books and tracts, assembled their translators from many parts of India, prepared and published versions of the Bible in the principal languages of Hindustan, and even in Chinese. These versions were afterwards found to be of comparatively small value, owing to the haste with which they were prepared, and the inadequate facilities enjoyed for correct translation into the idiom of the various Indian tongues; but nothing can better illustrate the diligence, zeal, and energy which have made the Baptist Mission at Serampur famous in the annals of modern missions, than the fact that they were made at all. A church, college, schools of lower grade, and a good library were established at Serampur, and the mission is still in active and successful opera tion. Adoniram Judson and others of the first American missionaries, whom the English au thorities would not allow to land at Calcutta, were received for a time by the Serampur mis sionaries. A newspaper, the "Friend of India." was started by the Baptist missionaries many years ago, and for a long time discussed public affairs with ability, and from a lofty standpoint. It had great influence in India. In 1874 it was removed to Calcutta. On the whole the history of Indian missions has few names of greater in terest than Serampur. Servia, a kingdom iu Europe, bounded by Austria on the north, Roumania (Wallachia) and Bulgaria on the east, Bosnia and Eastern Roumelia (South Bulgaria) on the south, and Bosnia on the west. In general, the surface is mountainous, and covered with dense forests. The Danube and several other large rivers drain the country. Its total area is 18,855 square miles, of which over half is under cultivation. Cereals and grapes are the principal products. The independence of Servia was secured by the treaty of Berlin (1878), and since January, 1889, the executive power is vested in a king, assisted by a council of eight ministers. The legislative authority is exercised by the king, together with the National Assembly, which is composed of deputies elected by the people, in directly and by ballot. Personal liberty, liberty of the press and conscience, are guaranteed. Population (1884), 1,937,172, including in round numbers 150,000 Roumanians, 34,000 Gypsies, 3,000 Armenians and Turks, 4,000 Jews, 7,000 Bulgarians, 11, 000 other foreigners. The Ser vians, or Serbs, belong to the most spirited of the Slavonic races, and are noted for the love of freedom and bravery. Poverty is rarely seen, for even the poorest have some sort of freehold property. Thus 97 per cent of the country population are engaged in agriculture. The principal cities, with their population, are: Bel grade, the capital (35,483), Nish (16,178), Lesko- vatz (10870), Pozarevatz (9,083). The Greek Church is the state religion of Servia, but ac cording to the census of 1884 there were 8,092 Catholics, 741 Protestants, 4,160 Jews, and 14,- 569 Mohammedans. Education is conducted in elementary schools, maintained by the munici palities, and various technical schools and schools for higher education, which are sup ported entirely by the State. Attendance is compulsory, and no fees are required from the pupils. In 1889 there were 52,538 pupils in at tendance on the elementary schools, and 7,540 at the various institutions for higher education. The proportion of the population that are able to read and write has increased from 4 per cent in 1874 to 10 per cent in 1884. The only mis sion work in Servia is that which is carried on by the colporteurs of the B. F. B. S. Servians. The Servians form an important branch of the Eastern Slavs, or as they are some times called, the South Slavs. They inhabit the kingdom of Servia, Bosnia, and Herzegovina, and part of Hungary. They number about 4,000,000, and belong to the Eastern or Ortho dox Church, with the exception of about half a million Mohammedan Servians in Bosnia. The Servians settled in the first half of the 7th century in the Balkan Peninsula, and their settlements spread over an extensive tract of laud, comprising the present Servia, Monte negro, Herzegovina, Bosnia, and the Dalmatian coast. These various communities were ruled over by separate independent rulers called SERVIA 324 SERVIAN VERSION "Cans" or " Zhoopans," who were under the nominal authority of the " Great Zhoopan " residing at Kassa i Novi-I5a/.an, and all of whom originally were \assals lo the IJy/antine Em peror. Christianity was lirst introduced among the Servians by the Roman Church in the middle of the 7th century, but this first introduction did no! succeed; and it was only in about Mis 870 that t lie Orthodox Church was established by Greek eeclesiastics sent by the Emperor Basil. The political situation of Serviafora long while was one of dependence upon either the Byzan tine emperors or the Bulgarian kings, who found it easy to rule over the Servians owing to the civil dissensions and wars of the various petty Zhoopans. In 11 20 the princely author ity was assumed by Bela Ourosh, who is con sidered as the progenitor and founder of the Nyemanitcb dynasty, that ruled over Servia for more than two centuries. Stephen Nemanya succeeded in uniting the various petty " Zhoo- pauyas" in one, and thus laid the foundation of a united Servian principality, which after his death became a kingdom. His son Rastko, better known by his monkish name Sava, is one of the most important and famous men in Ser vian history. Abandoning all worldly goods and honors, he fled to Mount Athos, and there took the vows as a simple monk. Ordained as an archbishop in Nicsea (Asia Minor) by the Greek Patriarch, in 1219, he returned to Servia and founded an independent or autocephalous Servian church. By his pious deeds, his zeal for the propagation of the gospel, and the great services he rendered his country in elevating and civilizing it, he has earned the name of " Servia s Enlightener," and is to this day honored as a saint by the Servian church. He died in 1237. Under the reign of King Stephen Dooshan (1336-1355) Servia reached its largest expansion and its greatest glory. Besides its proper territories. Servia comprised Albania, ^Etolia, Epirus, Thessaly, and Macedonia, and even Bosnia acknowledged King Dooshan s rule. But after his death all this great king dom which he had established crumbled to pieces, and internal quarrels and dissensions prepared the way for the final overthrow 7 of Ser via s political status. In Dooshan s time the Servian church was raised to the rank of a Pa triarchate, with residence at Fetch, or Ipek (in Albania), which lasted for more than four cen turies (1346-1766). In 1389 took place the famous battle of Kossovo-Polye, between Ser vians and Turks, in which the latter routed completely the Servian forces, and put an end to Servia s independence. Up to 1459, six years after the capture of Constantinople, Servia w r as ruled over by princes called "Despots," who acknowledged the supreme authority of the Sultan, paid him tribute, and were obliged to aid the Turks in their wars; but in 1459 Servia lost even this shadow of political independence, and became a province of Turkey. In 1403 Bosnia was conquered, and in 148o the same fate befell Herzegovina. The country had to suffer terribly from the constant wars of the Turks with Hungary and Austria, and thous ands of Servians had to abandon their homes and emigrate to Hungary. In 1690 Patriarch Arseny Teliei noevitch, at the head of 37,000 Servian families, went over to Austria, which gave them lands to settle on, and promised them religious and social rights. Not wishing to have Servia and the Servians under their rule to be governed by a Patriarch from Aus tria, the Turks allowed the Servians to elect a new Patriarch, but it was soon after abolished, and all the Servians were subjected to the direct authority of the Greek Patriarch at Constanti nople. In the beginning of the present century the Servians rose up against the Sultan to regain their political independence, and after a great many vicissitudes and struggles, they succeeded in establishing a semi-independent principalitv, under the suzerainty of the Sultan. In IHSJ this principality was raised to the rank of a kingdom, and by the Treaty of Her- liu f!878) the territory of Servia was enlarged at the expense of Bulgaria, while Bosnia and Herzegovina were annexed to Austria. The Servian church is ruled over by a Metro politan residing at Belgrade, and bearing the title of " Metropolitan of all Servia." He is a No the president of the Synod, who act as his coun cillors and advisers; but the power of the Metropolitan and the Synod does not extend beyond the limits of the Servian kingdom. Bos- niaand Herzegovina are under the jurisdiction of bishops nominated by the Greek Patriarchate, subject to the approval of the Austrian Govern ment. The Servians living in Austria- Hungary, and who also belong to the Orthodox Church, have a Patriarch residing at Carlovitz, who is chosen by a council and approved by the Aus trian Government. He bears the title of Patri arch as an honorable title in continuation of the Patriarchs of Ipek, who ruled over the Servians in former days. All the Servians belonging to the Orthodox Church use the Church-Slavonic language in their churches, and the Kyrillitza alphabet in their literature. Their language belongs to the Eastern branch of Slavic languages, and is akin to the Bulgari an, from which it differs, however, considerably in its vocal sounds. Many Turkish, Greek, and Albanian words have entered into the formation of the modern Servian language. Under the influence of their ecclesiastics and their ecclesi astical literature, the Servians in the beginning of the present century used in their literature a language called Slavonico-Servian, a mixture of Church-Slavonic, and Servian, with the elements of the former predominating. But thanks to the genius and efforts of Verk^Karad- jitch, a self-made man, the Servian alphabet was modified to a certain extent, to suit the pro nunciation of the spoken language of the people, which was raised to the dignity of a literary language. In this way the Servian orthography became the most phonetic of all Slavic orthographies, and in spite of the opposi tion the reforms of Ivaradjitch met with, they were officially sanctioned by the government in 1868, and accepted by all the Servians who use the Kyrillitza alphabet. Karadjitch translated also the Mew Testament into the common lan guage of the people, while some years later Dauitchitch, a well known Servian philologian, and a follower of Karadjitch, did the same thing for the Old Testament; and both these versions have been accepted and are used by the British and Foreign Bible Society. Servian Version. The Servian, which belongs to the Slavonic branch of the Aryan family, is spoken in Servia, Bosnia, Herzego vina, Montenegro, Croatia. Slavonia, Dalmatia, etc. , and is more akin to the Russ and \Vend than to the Bohemian and Polish languages. It SERVIAN VERSION 325 SEVENTH DAT BAP MISS. SOC. is rich in vowels, and free from the accumula tion of consonants which render the other Slavonic tongues so harsh to the ear of a for eigner. Its sound is very soft, and one of the best Slavic scholars of our age, Prof. Schaf arik, in comparing the different dialects of the Sla vonic family, makes the following remark: " Servian soug resembles the tone of the violin; Old Slavonic (hat of the organ; Polish that of the guitar. The Old Slavonic in its psalms sounds like the loud rush of the mountain stream; the Polish like the bubbling and spark ling of a fountain; and the Servian like the quiet murmuring of a streamlet in the valtey. " A translation of the New Testament into Servian was made by Due Stephanovitch, and printed at St. Petersburg in 1824. Another version made by Prof. Stoikovitch, which proved more acceptable, was published by the British and Foreign Bible Society at Leipsic in 1830, and republished at different times. lu 1865 the same Society published the Psalms, which Prof. Danicii* had translated The en tire Old Testament, translated by Dauicii, was published by the same Society, together with the New Testament in one volume in 1868. Upon the appearance of the Bible, the Bishop of Pakras, in Slavonia, the most talented of the Servian hierarchy, and formerly a strong op ponent, wrote to the translator: "I am more pleased with your translation of the Bible than with any other. I only regret that I cannot express my approbation of your generous work as freely as you deserve, and as I wish." The Archbishop of Belgrade, on the other hand, denounced the translation as being corrupt and unfaithful, but his opposition soon made a sec ond edition of the Servian Bible necessary. In deed a Roman Catholic periodical publicly de clared that "it is not worthy of praise that, with so many bishops of both (Greek and Ro man) churches, it should have been left to the British and Foreign Bible Society to produce a more popular translation than we have had hitherto. If things are allowed to remain as they are now, no prohibition will be of any avail. The people will grasp at this translation unless an authentic one be provided for them." That the writer in that journal was correct in his anticipation may be seen from the fact that up to March 31st, 1889, 173.385 portions of the Scriptures, as a whole or in parts, have been distributed. (Specimen verse. John 3 : 16.) Jep. Bory TaKO OMHAO CBHJGT 43 je H cmia CBojera je4HHOp04aora 4ao, 43 HH je4aii KOJH ra BJepyje ne nonrae, Hero 43 HMa JKHBOT BJeiUH. Seventh Day Adventist Foreign .Ilixiioimry Society. Headquarters, Bat tle Creek, Michigan. The foreign work of this Society is carried on in the following fields, ac cording to the last report (1890): EUROPE. Switzerland. The centre of the work is in the printing-house at Basle, from which a large amount of literature has been circulated. There are twelve churches with a membership of 370, and an increase in the past * Same as Danitchitch of preceding article. year of 56. After much difficulty the question of holding camp-meetings has been decided favorably, and the success of one in one of the most difficult places in Switzerland gives en couragement for the future. France. There are four churches and four companies of Sabbath-keepers in France, with a membership of 65. Some colportage work has been done, and two courses of meetings have been held. Algeria. Some three or four years ago a baker living at Realizani received a copy of the paper published in French, became interested in it, embraced its truths, as he understood them, and began to labor for others. Quite a number of Spaniards accepted the faith, and a society called the Apostolic Seventh Day Ad- ventists was formed. Russia. The Seventh Day Adventist Church in this empire was organized in the Krimea in 1886, and during the same year labor was begun on the river Volga. One church of seven members was organized north of Saratow, and there are now about 100 Sabbath-keepers in this part of the empire. In the Caucasus there is one church of more than 100 Sabbath-keep ers, and another of 17 members. The difficulty of sending books into Russia has been very great, and has hindered the spread of the work not a little. Germany. From 1876-79 two churches were organized in Rhenish Prussia, but the work then ceased, to be taken up again in 1888, since when eight or ten canvassers have labored in several provinces with good success. Work has also been carried on in Stuttgart, Hamburg, and Barmen. Scandinavia. A church has been organized with 15 members in Karlscroua. Sweden, and there are now 12 churches with 360 members. In Norway there are 3 churches with 301 Sab bath-keepers. Considerable canvassing has been done along the western border of Norway, and a church school has been opened at Chris- tiaiiia with 50 children. In Denmark there are 5 churches with 265 members. The tour of P. W. B. AVessels among the mission stations of South Africa has led to the establishment of a community of about 40 in number near Cape Town, and a church is to be built at Kimberly. Two tents have been pur chased one to be used in the eastern district along the coast, the other in the western dis trict. Australia. The work of the Society has been started in three colonies, iiamety, South Australia, Tasmania, and in Melbourne. In Adelaide a church of 25 members has been formed. In Hobart Town there are 65 mem bers. The publishing work of the Society has been carried on with great difficulty. The Australian Conference is composed of six churches, with a membership of 362. New Zealand. During the past year a con ference has been formed of three churches, with 155 members; also a Tract Society and a Sabbath-school Association. Seveiitli-Day Baptist missionary Soeiely. Headquarters, Westerly, II. I., U. S. A. The Seventh-Day Baptist Mission ary Society, founded in 1842, aims to dis seminate the gospel in America and in other parts of the world, and to promote religious and benevolent work. In 1847 its "Mission to SEVENTH DAY BAP. MISS SOC. 326 SHANGHAI China" was established in Shanghai. There are at present at this slat ion 4 American mission aries, with 6 native assistants, to cany on the preaching,teacbiuff (in boys and girls boarding- schools), and medical work of the station. The number of patients at the dispensary in issj) was 2,S:. > 2. The Holland Mission, with principal station at Haarlem, is accomplishing great good by means of temperance work and " Midnight Missions." From Haarlem the work is extend ing throughout Holland and Belgium. The principal work of its "Mission to the Jews" is carried on in Galicia, Austria. Seychelles, a group of islands in the Indian Ocean, are a dependency of the British colony of Mauritius (see, under Africa, West African Islands). Mission work is carried on by the S. P. G. and C. M. S., and not by the Scottish Presbyterian Societies, as stated in the article Africa. TheC. M. S. (1875) has a station at Capucin, and has 47 children under instruc tion. The S. P. G. has 1 missionary resident at Prasliu. Shaiiiffay, a town in the Sherbro district, West Africa, which gives name to a mission district of the United Brethren in Christ. To gether with the Mendi Mission (q.v.) there are 266 communicants, 13 day-schools, 443 scholars, 11 Sunday-schools, 451 scholars. There is a training-school at Shuingay, whose 8 students assist in itinerating. Shalijahaiipiir, a city in the Northwest Provinces, India. Population, 77,936. It gives name to a circuit of the M. E. Church (North). In the city are two stations Shahjahanpur and East Shahjtthanpur. The former has one mis sionary and wife, 152 church-members, 33 day- schools, 450 scholars, 22 Sunday-schools, 1,756 scholars; the latter, 1 missionary and wife, 124 church-members, 7 day-schools, 262 scholars, 8 Sunday-schools, 305 scholars. Shall States, the name given to some of the hill provinces which lie on either side of the boundary between Burma and Siam, and are tributary to the one or to the other. They are inhabited by the Laos and other tribes. (For amount of mission work, see Burma and Siam.) Shall Version. The Shan belongs to the Tai family of the Indo-China languages, and is spoken by the natives of the Shan Slates, Bur ma. The Burma Bible and Tract Society pub lished in 1882, at Rangoon, a translation of the New Testament by Mr. Cushing. Shanghai, the most important emporium in China, and the city which shows more of western civilization than any other settlement of Europeans, except Hong Kong, is in Kiangsu, on the Woosuug River, about 12 miles from its junction with the Yangtsz-kiang, in lat. 31 10 N. and long. 121 30 E. There are two entirely distinct parts to the city: (1) The Native City; (2) The Foreign Settlement. (1) The Native City is very old. The first mention of it is found to be in A.D. 1015. In 1360 it became a district city. The British captured it in June, 1813, and it was the fifth of the treaty ports thrown open to foreign commerce. During the Taiping rebel lion it was captured by the insurgents and occupied by them for 17 months, and when they were driven out in 1860 the eastern and southern, suburbs were almost entirely de stroyed. By virtue of its position it is the outlet for a vast territory. The Wusung and Hwang- pu rivers, the latter emptying into the \V listing at Shanghai, give it communication with Su- cliow, Sungkiang, and all the region of the Grand ( anal: while the Yangtsz, only a few miles distant, makes it the outlet for the great Yangts/ valley. The city, walled, three miles in circuit, stands in a large and fertile plain. Along the water front are vessels which carry goods to and from the interior. The streets ait- narrow and paved, the houses built of brick; and shops, eating-houses, and the usual temples and Buddhist shrines common to all Chinese cities are found here in abundance, and none of the public buildings or temples are peculiar to this city any more-thai! to other cities of the empire. The population is estimated at 200,000, but probably the estimate is low. The climate varies greatly from an intense heat in summer to freezing cold in winter, and great changes of temperature in 24 hours are common in the spring and autumn. The mean temperature, like that of Rome, is 59 (F.). Heavy rainfalls occur in the summer, but from September to May the climate is delightful. (2) The Foreign Settlement is a muncipality, and is divided into the English (and American) and French concessions; is governed by munici pal officers; and there is a mixed court where cases involving natives and foreigners are tried before both Chinese and English officials. Spa cious docks line the river front for three miles. The streets are broad, overhung with trees, lighted with electric light, and nearly all the comforts of modern civilization are to be found. Jinrikshas, together with the native sedan chairs and wheelbarrows, provide abundant means of transportation; and horses and equi pages of the latest European style are to be seen on the streets, especially along the Bubbling Well Road the fashionable drive. Hundreds of native boats ply for hire on the river, and with the shipping, the steam-tugs, and small boats, the water presents a most animated ap pearance. The land of the concessions belongs really to the Emperor of China, to whom a mere nominal rental is paid. The domestic and for eign mails are handled at seven post-offices, at the consulates. in connection with the Chinese customs. Clubs, libraries, museums, in addition to the various mission establishments, present at tractions to the visitor. Telephone service is pro vided. The great northern line of telegraph was connected with the settlement in 187T, and it is now in cable communication with the rest of the world. The first railroad in China was opened in 1S76 bet ween this city and AVusung, at the mouth of the river; the Chinese Government bought it the ensuing year, tore it up, and sent the material to Formosa, where it is now rotting. From this port is carried on the most impor tant trade in China, the value of it having risen from 65,000,000 taels in 1868 to 145,000,000 taels in 1889. It is the centre for the export of tea and silk. According to the census of 1890, the popula tion of the muncipality exclusive of the French concession, was 168,129; on the French conces sion, 34,722; the foreigners numbered only 4. 265, of whom 4-14 were in the French quarter. The death rate in 1888 was 18.5 per thousand. Such a wide range of nationality is seldom found in any Oriental settlement; while the bulk SHANGHAI 327 SHAOHINQ of the foreign population is British, American, .French, ami German, yet twenty-one other nationalities are represented in varying num bers. Together with the estimated population of the native city, the total population of Shanghai is 408,000. Shanghai is the literary centre of the foreigners in China. Here is published the best English daily paper, together with the majority of the missionary publications. At the Presbyterian Mission Press books are printed in Chinese not only religious, but scientific; and the Chinese Religions Tract Society issue from here their periodicals in Chinese, and the "Chinese Re- <:ordcr" and "The Messenger" are published in English. On account of its central locution, the beauty of its situation, the hospitality of the foreign community, it has been the place of meeting for the great Missionary Conferences (q.v.). Its importance as a centre for religious work was early appreciated, and a larger force of missionaries, or representatives of more denom inations, are probably not met with elsewhere in China. (See article China for development and history of mission work in Shanghai.) Mission societies now represented at Shanghai, \vith the last available statistics, are: London Missionary Society (1843); 1 mission ary and wife, 2 female missionaries, 7 out-sta tions, 5 churches, 250 communicants, 7 preach ing places, 6 native preachers, 2 girls schools, 2 day-schools, 100 scholars. American Presbyterian Church (North), 1850; 4 missionaries and wives, 1 female missionary, 3 out-stations, 2 churches, 6 preaching places, 4 native preachers. 6 Sabbath -schools, 465 scholars, 6 theological students, 1 girls school, 30 girls; 23,820,000 pages were issued from the Mission Press in 1889. Southern Baptist Convention; 2 missionaries and wives, 1 female missionary, 3 churches, 95 members, 30 scholars. Seventh-Day Baptist Missionary Society; 2 missionaries and wives, 1 medical missionary, 2 female missionaries, 30 communicants, 35 Sab bath-scholars, 33 day-scholars. Methodist Episcopal Church (South); 4 mis sionaries (1 President of Anglo-Chinese College). Protestant Episcopal Church (U. S. A.); 2 missionaries and wives, 2 missionary physicians and wives, 2 female missionaries, 3 churches, 2 chapels, 1 college, 1 medical school, 1 hospital, 204 communicants, 716 scholars. C. M. S. (1845); 3 missionaries, 43 communi cants. 3 schools, 71 scholars. United Presbyterian Church of Scotland; Rev. A. Williamson, D.D., was for some time engaged in literary work, but since his death in August, 1890, the Society has no represen tative in the city. The British and Foreign Bible Society have at Shanghai a centre for work, and it is the head quarters of the American Bible Society. Shanghai Colloquial. Into this dialect of the Chinese, which is spoken at Shanghai, the Revs. Medhurst and Milne translated the Gospels of Matthew and John, which were published at Shanghai in 1847. In 1872 the New Testament was published by the Ameri can Bible Society, translated by Bishop Boone, Revs. J. S. Roberts, E. H. Thomson, J. M. W. Faruham; in 1880 the same Society published a revised edition of the four Gospels; in 1885, Genesis, Exodus, and Deuteronomy; in 1886, the Psalms, translated by the Revs. J. W. Lam- buth and E. H. Thomson; in 1888, Isaiah and Daniel. In behalf of the British and Foreign Bible Society, the Rev. W. Muirhead of Shanghai is now engaged in translating portions of the Scriptures into this dialect for the untrained people, to whom the literary and even the Mandarin styles are not familiar. He will not adopt a low or commonplace colloquial, but such as would be appreciated by well-read native Christians, and understood by the com mon people when read to them. (Specimen verse. John 3 : 16.) Roman, lung-wse Zung j liK sFsQOf long* kuk lau, soong pseh ye kuk dok yaug Nie- ts, a fseh kiu sa niung, siang-sing ye maeh, fseh mih-t seh lau, tuk-dzak ioong- yb n weeh la . Sliangpoong, a district in the Khasia and Jaiutia Hills, Assam, which contains seven small governments or Dolloiships, in five of which the gospel, preached by the missionaries of the Welsh Calviuistic Methodist Missionary Society, has already secured a footing. In the district there is 1 missionary, with 17 preaching places, 126 communicants, 751 Sunday -scholars. Sliaoliinc. a city in Chehkiang, China, on the south side of the Bay of Hangchow. Its climate is warm and somewhat malarious. Sur rounded by a fertile and prosperous country, with a population of 150,000, it is one of the important cities of Chehkiang. Mission station of the A. B. M. U. (1869); 1 missionary and wife, 2 churches, 55 church-members ; theo logical seminary with 7 students. C. M. S. (1870); 13 communicants, 16 scholars. C. I. M. SHAOHING 328 SHINTOO (1866); 3 missionaries, 5 out-stations (including Siuchaug), 6 churches, 208 communicants. Sliao-ticii-lzcc, a city of Northern China, in the province of Shansi, near Tai-yuen-fu. Mission station of the Baptist Missionary Society; 8 missionaries. Sliao-wu, a city in Fuhkien, China. A station of the Foochow Mission of the A. B. C. F. M. Mission houses and a hospital have been built, and the opportunities for medical and evangelistic work are very great. The station has ^ missionaries and wives, 1 medical mis sionary. Sharon, the first permanent station of the Moravians in Barbadoes, West Indies. It is pleasantly situated on a rising ground 4 miles from Bridgetown. It was opened in 1794, but the labors of the missionaries have met with only a moderate degree of success, and there never has been any great awakening among the Moravian congregations on the Barbadoes, such as has been experienced in other West Indian islands. The work is now in the care of a mis sionary and his wife. Sheik Otlimaii, a town in the southwest part of Arabia, 10 miles from Aden. Mission station of the Free Church of Scotland, occupied in 1885 by the Keith-Falconer Mission (see Presbyterian Church of Scotland). Sliclla, a small town of 5,000 people in the Khasia and Jaintia hills, Assam, which gives name to a district of the mission of the Welsh Calvinistic Methodists, under the over sight of 1 missionary. In the district are 25 churches, 196 communicants, 1,037 Sunday- scholars. Sherbro, an island off the southwest coast of Sierra Leone, Africa, opposite the mouth of the Sherbro River; is about 30 miles long and 10 miles broad. Mission field of the former Mendi Mission, now United Brethren of Christ, with stations at Bonthe, Victoria, and Good Hope; also of the Wesleyan Methodists, with headquarters at Bonthe, and 14 preaching places, 1 missionary, 189 church-members, 154 Sabbath-scholars, 215 day-scholars ; the Sierra Leone Native Church, in connection with the C. M. S., has 4 pastorates Bonthe, Bendoo, Victoria, and York Island. Sherring, Matthew Atmore, b. Hal- stead, Essex, England, September 26th, 1826; studied at University College, London, and Coward College; ordained December 7th, 1852; sailed as a missionary of the L M. S. the same year for Benares. lie took the superintendence of the Central School and soon engaged in ver nacular work. A missionary tour which he made in 1853 with some of his brethren served early to introduce him to varied forms of Indian life. In 1856 he married the daughter of Rev. Dr. Cotton Mather, and in November the same year removed to Mirzapore to take charge of the station in the absence of Dr. Mather in Eng land. Mrs. Sherring was active in efforts for native female improvement. In 1861 they re turned to Benares, Mr. Sherring taking charge of the Central School, engaging in bazaar preaching and itinerating, Mrs. Sherring con ducting the female school. In 1866 he left with Iris family for England, via America; re- embarked for India alone, January 7th, 1869; resumed charge of the Central School and took the pastorate of the native church. In the ab sence of Dr. Mather at Almora he supplied his station for nine months. In 1875 he visited the Nilgiri Hills for his health, but not regaining it, he made a second visit to England in 1876. Having recovered his health, he returned to India with Mrs. Sherring in 1878. On Sunday, August 8th, he went through his usual services in Hindustani and English, in apparently good health. At 2 o clock Monday morning he was attacked with cholera, and on the 10th, 1880, passed gently away. The same evening native Christians carried his body to the grave, among them his first convert, baptized twenty-four years before, a Brahmin, and now vernacular headmaster in the institution at Benares. " Combining high culture and strong common- sense with a gentleness of disposition almost womanly, Mr. Sherring endeared himself to all with whom he came in contact." "I make it my rule," he would say, "to try to please every one if possible." In the twofold work of high- class education and of preaching in the ver nacular, which devolved on him at Benares and Mirzapore, he found ample scope for his supe rior talents. Sliidzuoka, a city on the southern coast of Central Japan, 120 miles from Tokyo. Cli mate pleasant and healthy. Population, 36,838. People industrious, comfortable; the use of liquors and tobacco general, but not excessive. Mission station Methodist Episcopal Church, Canada (1873); 3 missionaries and wives, 2 single ladies, 22 native helpers, 27 out-stations, 9 churches, 720 church-members, 1 school, 50 scholars. Million:;, the administrative headquarters of Assam, India; has a high location, from which there is a beautiful view of the valley of the Bramaputra. It gives name to a district of the Welsh Calvinistic Methodist Mission among the Khasia and Jaintia Hills, and in the town and district there are 13 stations, under the oversight of 1 missionary, with 36 preaching places, 689 communicants, 2,137 Sunday-scholars. Mi in lot; a, a town in Mysore, India. Mis sion station of the Wesleyan Methodist Mission ary Society (1863); 2 missionaries, 34. church- members, 115 Sabbath-scholars, 399 day-schol ars. Sliimoiioscki, a city of Japan, of consid erable commercial importance. It is situated on the southwestern extremity of Nippon, on the strait which connects the Inland Sea with the Yellow Sea. Mission station of the A. B. M. U. (1886); 1 missionary and wife, 4 native preachers, 36 church-members. or Zimslii. The Shimshi be longs to the languages of North America, and is iiM-d in Metlakatla. A translation of the Gospel of Matthew was published by the So ciety for Promoting Christian Knowledge in 1885, which was followed by the publication of the Gospels of Mark, Luke, and John in 1886- 87. Miiiif oo. The origin of Shintoo is involved in more or less obscurity, but the translation of the Kojiki, which may be looked upon as the sacred record and exposition of the system, has thrown much light upon its doctrines. It is an embodiment of the crude superstitious of the SHINTOO SHINTOO early Japanese, their nature -worship, spirit- worsuip, ancestor-worship, and hero-worship, in fantastic combination. It is dimly mono theistic in its very earliest references. It presents the idea of one supreme being, from whom all things spring, but of whom nothing beyond this can be known. He was not a real Creator. This mysterious and uurevealed being is known in Shintoo as the "Central and Supreme God of Heaven." Tradition relates that when the heaven and the earth separated from that confused relation in which the} nad been intermingled in the original chaos, this supreme God came forth and appeared uplifted between them, but he had existed, though uurevealed, from all eter nity. This system also presents the idea of a second and a third deity, subordinate to the first but self-existent. From these deities two emanations proceeded, namely, Isaname (fe male), and Isauagi (male); from the fecundity of these sprang all things. They were the Adam and Eve of Shiutoo. Several other subordinate gods were produced. The process of creation ascribed to the divine pair was very unique: standing on a bridge of heaven and looking earthward, they stirred the ocean with a long spear. From the end of the spear dropped some fecund substance, from which sprang up the islands of Japan, and in the islands thus composed was the potency of all things; vegetable and animal life sprang up spontaneously. Shiutoo does not recognize a real creation out of nothing. It claims only a development. The universe is regarded as eternal. God and man and all things are of one essence. The system, therefore, is in a sense Pantheistic. The development of the sun myth appears in Japan as in so many other countries. The male and female deities above named produced a daughter of most resplendent beauty, repre sented by the sun. While this fair maiden was embroidering beautiful textures thus, perhaps, symbolizing the beautiful work of nature in verdure and in flowers her churlish brother spoiled her work by covering it with defilement; the brother representing the principle of evil, and thus establishing a dualism which has been found in so many nations. The maiden, thus insulted, is represented as having withdrawn herself in sulkiuess to a dark cave, leaving the world in gloom. The legends represent the for lorn inhabitants of the world as having resorted to various expedients to bring her forth from the cave. Three of these appear to have been successful. One was to gather as many cocks together as possible, from all quarters, and place them near the cave s entrance, that at the proper hour of cock-crowing their clamor might ex cite her womanly curiosity, and bring her out. A second expedient was to institute a dance of beautiful goddesses before the cave. Becoming jealous of the praises which she heard lavished on them, she would certainly come out and re veal her charms. Another plan, quite as successful, was that of constructing a mirror, which was so placed before the mouth of the cave as to reflect to the goddess her own beautiful form. This three fold appeal to her curiosity, her jealousy, and her vanity succeeded. She came forth; where upon means were immediately taken to pre vent her return. The sunlight of her presence again bathed the world, and filled all nature with delight. This sun goddess married at length, and became the mother of the whole line of mikados, and from her to the present in cumbent of the throne there has never been a break; the succession for thousands of years is claimed to be complete. There are imposing ceremonies connected with the worship of this goddess, almost wholly of a cheerful tone; and it may be said in gen eral, that of all races, perhaps the Japanese, be fore the advent of Buddhism, had the most light-hearted type of faith. In the springtime there are still festivals designed to hail the springing of the fruits and flowers, and cere monies in imitation of planting and sowing are performed. Here is a vocation for the Shintoo priests, and one far more grateful than offering bloody sacrifices or in any way striving to ap pease gloomy deities. This sun-goddess, the ancestor of the mikados, is a genial being, and she is symbolized, not by cruelty and death as in the case of Moloch, the fiery sun-god of the Phoenicians, but by all benign influences, and her only sacrifices are offerings of rice and fish and flowers. It is scarcely necessary to say that the original supreme deity, who never re vealed himself, and of whom nothing is known, is removed very remotely from the practical interests of life, and that the great mother of the mikados is the really supreme object of worship. Shiutoo can scarcely be called a religion. It has little moral earnestness. As a system, it is a vast Pantheon of demigods. It em braces the modified worship of ancestors and heroes. Its temples are full of heroes of Jap anese history, fierce warriors, and successful Shoguus and Daimios, and the number is ever increasing. Even in modern times govern mental decrees frequently confer semi-divine honors on dead statesmen and heroes. Every Shiutoo temple is a sort of Westminster Abbey, in which the images of honored Shoguns are placed. The literature of Shintoo is not extensive. Such as it is, it found its source in the fables and folk-lore of the earliest and rudest times. These were preserved by minstrels. In the third century A.D. Chinese legends were in troduced, and some of these myths were committed to writing. It was in 712 A.D. that the Kojiki, or "ancient record," was compiled. This is the sacred Bible of Shintoo priests. It is also the earliest Japanese history. It is most unique in its style, resem bling nothing else that has ever been published in any land. It is remarkable for the agglu tination of long compound names and expres sions. But although Shiutoo cannot compare with Buddhism in its literature, or in its in tellectual influence, yet it does not wholly neg lect the instruction of the people. There is more or less preaching on ethical subjects, and the ethics thus presented are pure and salutary. Even this custom may have been borrowed from Buddhism. During the long centuries in which Shiutoo and Buddhism have coexisted side by side, or rather have been more or less intermingled, the Buddhist influence has done most to promote the intellectual growth of the people, very little effort having been made by the Shintoo priests to emulate the Buddhist cul ture. Buddhism has not only proved educa- SHINTOO 830 SHINTOO tional in its influence: it has inculcated a higher morul feeling, and especially in the direction of benevolence ami humanity. It is dillicuk to decide whether or not Shin- too is to be regarded as idolatrous: no idols ap pear in the temples, even of the sun-goddess. Statues of heroes are not invoked in prayer, and yet undoubtedly they receive something akin to worship; and the Japanese temples are never closed against any object which seeins even to approacli the idea of the supernatural. In every Shiutoo temple a mirror is seen, which is supposed to symbolize the divine man that is in us, at the same time that it is a vivid repre sentative of one s conscience and his judge. The thought is that a man within the sacred temple precincts is brought face to face with himself, and that in one sense what it most concerns him to know is himself as he really is. It can not be denied that this is a forcible conception. Next to the prayer of the Psalmist that the Spirit of God may search the petitioner and try his heart, is that means, whatever it be, which brings a man face to face with himself in the solemn presence of real or supposed deity. Shiutoo is a religion in so far as it recognizes the relations of man to a higher power, as is shown in the fact that prayer is a resource con stantly resorted to. It is offered to a supreme something, which is supposed to cherish an in terest in all creatures. At funerals and else where prayers are offered for the dead as well as for the living. There is in Shintoo a resem blance to the cult of the Aryans, both in its dread of death and of all that belongs to death. A corpse is looked upon as polluting, and one should have as little as possible to do with it; 110 people except the Zoroastrians carried this matter so far. It is closely connected with sun- worship in both cases. Relations of Shintoo to Buddhism. Buddhism entered Japan in the year 552, A.D. The Shintoo levity and thoughtlessness opened the way for a system which was of a more mel ancholy tone and spirit, and which took a more earnest hold upon the future life. For a thou sand years, according to Kodera, there existed a strange partnership between the two religions. By common consent the Shintoo priests offici ated at all marriages (with which Buddhist monks were supposed to be little in sympathy), while Buddhist priests took charge of the funer als, from which Shintoo priests were only glad to be exempt. At the present time marriage is a civil rite only. So intimately interwoven did these two systems become, that the Government at length began to dread the influence of Buddh ism, which had proved the stronger element. And in order that Shiutoo, with its traditions of imperial descent and the prestige which it thus afforded, might not lose its supreme place, a decree was passed declaring it to be the re ligion of the state; and this is still ihe theory of the Government. Yet so closely had the two systems been blended, and that for so long a time, that it is said that nine tenths of the peo ple consider themselves as belonging to both. Like other Oriental systems, Shintoo is easy going, and in a negative sense charitable toward Buddhism; both have long been ac customed to represent their position by the maxim: "Men may ascend Fujiama on any one of many sides, but when once on the sum mit the same glorious moon is visible to all. So with the religions." There can be little doubt that the early mythology of Shiutoo exerted a disastrous influ ence upon the morality of the people. The le gend which represents the goddess as dancingin an almost nude condition before the cave in which the sun-goddess was hidden has pre sented a poor example to the generations of Ja panese peasants, and one cannot greatly won der that indecency and vice have known less restraint than in almost any other laud. The Japanese have many attractive elements of char ter, but Immorality has, under the influence of Shintoo, been scarcely considered a vice. The late Dr. S. K. Brown, after years of observation, could scarcely tind any element of moral restraint in the system, and was slow to accord to it the name of religion. Rev. Drs. Hepburn and Griffiths have expressed similar opinions. There can be no doubt that in comparison with this childish system of nature-worship and mere natural impulse Buddhism has been a blessing to Japan. Rev. K. C. Kurahara has summed up the beneficial influences of Buddh ism in Japan as follows: (1) It has taught the people a vivid realiza tion of future rewards and punishments thus, ministering both inspiration and restraint, and giving to life a higher dignity and solemnity. (2) It has presented a high conception of our common humanity, without caste or slavery. (3) It has enjoined a higher grade of ethics, and much more of self restraint. (4) It taught the people temperance, even prohibition. (5) It has emphatically enjoined benevolence and pity to all beings. (6) It has stimulated an intellectual activity not known before. It has introduced philoso phy and poetry and all literature. (7) From the 12th century until they ear 186& Buddhist priests were the only educators. All schools were due to their influence. (8) The Buddhist doctrines have greatly en kindled the powers of imagination, pathos, and lofty aspiration. (9) The introduction of Buddhism has led to increased foreign intercourse, and has brought in its train the literatures not only of China, but of India. (10) Buddhism has given great impulse to architecture, landscaping, gardening, and all ornamental arts. Of this the peerless bronzes, lacquers, and the sweet toned temple bells are proofs. (11) By its support of a priestly and yet a thoughtful class, Buddhism furnished many men of leisure, who gave themselves to literature and were promoters of a higher national culture. Were the Buddhist element eliminated from Japanese literature there would be but little left. (12) Although Buddhism weakened the di vine autocracy of the Mikado, and thus perhaps facilited the introduction of the rival power of the Shoguns, yet nevertheless it exerted a pow erful restraint upon cruelty and oppression. (13) It taught rulers the duty of respecting the claims of the people and of promoting their good. Rev. Mr. Ibuka of the Tokyo Christian Col lege gives credit to Confucianism for imparting to the Japanese nation a higher degree of moral earnestness than either Shintoo or Buddhism. To the ethics of Confucius is due whatever of loyalty to government and to country have been SHINTOO 331 SIAM found in public officials and all the higher classes of men. A new cultus has now appeared in Japan. The gospel of Jesus Christ has imparted more of noble impulse, secured a greater degree of moral and intellectual advancement, in twenty- five years than all the other religious have real ized in the centuries of their dominion. Mi iii-k \v:m, an important station of the Wesleyan Methodist Mission in the Canton, China, district. It is south of Canton City,notfar from San-ui, and like it, is in the region whence Chinese emigrants go forth to the United States and other countries. Land has been bought in the city, on which a school, a hospital, and two houses are to be erected. A dispensary in " Great Street " afforded medical treatment to 1,015 new patients during the year. There are 2 local preachers and 294 members. Sliolapur, a town in Bombay, India, 200 miles southeast of Bombay, on the Bombay and Madras Railroad. Temperature 50 J to 110 F. Population, about 60,000, Hindus, Moslems. Languages, Marathi, Hindustani, Kauarese. Na tives poor, degraded. Mission station A. B. C. F. M. (1861); 2 missionaries and wives, 37 native helpers, 13 out-stations, 6 churches, 295 church-members, 18 schools, 355 students. Sliouai, a town on the northwest coast of Nippon, Japan. Climate damp, healthy. Pop ulation, 20,000. Mission station Foreign Chris tian Missionary Society (1888); 2 missionaries and wives, 1 native helper, 20 church-members. Sliiirinaii, John Adam, b. Westphalia, Germany, 1810; studied at Berlin; sailed for India July 9th, 1833, as a missionary of the L. M. S. ; stationed at Benares February 17th, 1834. He devoted himself to the educational and Scripture-translation department. With others he labored in preparing the Urdu and Hindustani versions of the Scriptures. In April, 1842, he went to Calcutta to superintend the printing of the Urdu version of the Old Testa ment. Returned to Benares in June, 1843, and left in October for England. Re-embarked for India by the way of New York, without his family, in 1844, and reached Benares February 20th, 1846. He died at Benares October 1st, 1852. Mr. Sherring, who was associated with him, says: " He was a distinguished translator of the Bible into Hindustani." .yiii, a town in Lower Burma, on the Sitang River, south of Toungoo, 100 miles north east of Rangoon. Climate tropical. Population, 7,519. Race and language, Burmese. Religion, Buddhism. Mission station American Baptist, Missionary Union (1853-55); 1 missionary and wife, 4 native helpers, 1 out-station, 1 church, 17 church-members, 1 school, 44 scholars. Shweir, a town in Northern Syria, north east of Beirut. Mission station of the Free Church of Scotland; 6 out-stations, 1 mission ary, 2 churches, 61 communicants. The Leb anon School Society supports the school work. Sliwej Io, a mission station of the S. P. G. in the Rangoon diocese, Burma, with 2 mission aries. 28 communicants among the Burmese of the five surrounding villages, 3 schools, 38 scholars. Sialkot, a town in Punjab, British India, on the Aik River, 72 miles northeast of Lahore. The town is very extensive, steadily increasing in size and commercial importance; it is very handsome, well built, and clean, containing many shrines, schools, and public buildings worthy of note. Population, 26,000, Moslems, Hindus, Sikhs, Jains, and Christians. Mission station of the U. P. Church of Scotland (1857); 2 missionaries and wives, 3 female missionaries, 18 native helpers, 68 communicants, 42 theo logical students, 962 scholars. U. P. Church of America (1885); 3 missionaries and wives, 3 female missionaries, 101 communicants, 327 Sabbath-scholars, 544 day-scholars. Shim. The kingdom of Siam lies at the southeast corner of Asia, occupying the central and principal portion of the peninsula of Indo- China. It has Burma on the west, Cambodia, Cochin-China, and Tonkin on the east. It stretches along the Malay Peninsula to within four degrees of the equator. Its northern boun dary lies between the 20th and 21st parallels of north latitude, and separates it from the in dependent Shan states. It has a total length from north to south of 1,350 miles, a maximum width of 450 miles, and an estimated area of 190,000 square miles, or about that of New England and the four Middle states. Physical Features. The physical con tour of the country may be best understood by remembering that both its mountain chains and its rivers have a general north and south direction. Of river systems there are two that of the Mehan in the west, and that of the Mekong in the east. In their lower courses the rivers traverse immense alluvial plains which are to a large extent overflowed during a portion of the year. In the upper country the mountain walls on either side ap proach each other in some places so closely as to leave only a narrow gorge, while in others they recede, enclosing fertile plains varying in width from 10 to 50 miles. Nearly all the navigable streams are broken by rapids, which render water communication between the lower and upper courses dim cult. Climate. Although Siam lies wholly within the tropics, the climate is not so hot as that of Southern India. The temperature at Bangkok ranges between 57 and 99 F., with a mean annual temperature of 80. The periodical monsoons of the Indian Ocean divide the year into two seasons of about equal length the rainy season extending from May until October, and the dry season covering the rest of the year. Owing to the tropical heat, the abundant rain fall, and the annual overflow of the rivers, Siarn is a very fertile country. Vegetable Products. The great staple crops are rice, sugar-cane, cotton, and tobacco. Even under the primitive methods of agriculture in vogue, the yield of rice is sufficient to supply the needs of the people and leave large quanti ties for export to China and Japan. Consider able silk of excellent quality is produced. Tropical fruits of all kinds grow in great pro fusion, and need scarcely any cultivation. The cocoa-nut and betel palms are found every where, as also the indispensable bamboo. The forests furnish teak-wood, dye-woods, and val uable gums and resins. The export of teak timber for shipbuilding is a large source of revenue to the kingdom. Minerals. The mineral wealth of Siam is SIAM 332 SIAM largely undevelopea. Gold, silver, iron, copper, antimony, and lead arc worked to some extent . Limestone is plentiful, and coal is known to exist, lint is not mined. Precious stones nota bly rubies, sapphires, and emeralds abound in certain districts. Domestic Animal*. The domestic animals are the elephant, the water-buffalo, and the Indian bullofek. The elephant is used for working timber, for journeying, and on ceremonial occa sions. The water-buffalo is the dependence for all agricultural operations, and the bullock is the chief means of transporting goods, away from the watercourses. Population. The population of Siain is va riously estimated at from six to twelve millions. The Siamese and their near kinsmen, the Laos, make up three fourths of the whole; the other fourth is composed of Chinese, Malays, Pe- guans, and Burmese, the first named being the most numerous and important. The Siamese and Laos are alike members of the Shan race, which at one time (14th century A.D.) dominated the greater part of Indo-China. Outside of Siam the principal seat of the Shaus at present is in the independent Shan states, which lie between Siam on the south and Yunnan, the southwest province of the Chinese Empire, on the north. Physical Characteristics and Disposition. The Siamese are a people of medium stature, well formed, with brown skins, straight, black hair, which is worn short, except by the Laos women; and slightly flattened noses. Their eyes are not set obliquely, as in the Chinese and Japanese. In disposition they are gentle, lively, hospitable, kind to children and to the aged, fond of amusements, but lacking in energy, deceitful, unstable, and conceited. The Laos and Independent Shans are superior to the Siamese proper in strength of body and stabil ity of character. The civilization of the Siamese strongly resembles that of China, but is of a lower grade, as they have not the patient industry, the inventive skill, nor the literary taste of the Chinese. Much of the trade of the country falls into the hands of the Chinese and Burmese. The Chinese in many cases marry Siamese women, and the children of such unions make one of the most promising elements in the population, combining the su perior energy of the Chinese with the vivacity and quickness of the Siamese. Language. The Shans have a common language, broken into several local dialects e.g., the Siamese, the Laos, and the Shan proper. This tongue is properly a monosyllabic lan guage, and, like the Chinese, has an elaborate system of tones, by which words otherwise iden tical are given different meanings. There are six tones in common use. Thus, for example, the monosyllable pa means, according to the tone or inflection given to it, "fish," "jungle," "aunt," "to lead." Words otherwise similar are also distinguished by the value of the initial consonant, whether aspirated or unaspirated. Thus pha, with the same inflections as those given in the examples just mentioned, would mean "rock," "to cleave," "cloth," "to unite. Besides the distinction into aspirates and non -aspirates, the mutes and liquids have each two characters assigned to them, one of which we may call strong, the other weak, so that the number of consonants is swelled to forty-three. The system of vowels is also elaborate. Th & Siamese use a written character entirely distinct from that in use by the Laos. It is thought to have been derived from the Cambodian. The Laos character is of the same type as that used by the Burmese and by the Shaus, and in common with them appears to have been derived from the Pali, a dialect of the Sanskrit. Both Siamese and Laos are written from left to right. Vo\\els are written, some on the line after the consonant, some on the line before the consonant, some under the consonant, and some over it; while some diph thongs, as mi and at, have one element written before the consonant and one after. Besides t he original stock of monosyllables there are many polysyllabic words introduced from the Pah. These are to a large extent formal words, used in reference either to religion or to government. Thus the Indian rajalt appears as mrlm, "royal," in such combinations as racha-but, "king s son;" rachawong, "king s palace." With reference to its grammar, Siamese may be said to be an uninflected language. There is no distinction of form to represent person, number, mood, or tense. There is no article; its place must be supplied when necessary by ni, " this," or nan, "that." There is no dis tinction of singular and plural: all or many or a numeral must be added to the singular to mark the plural. There is no conjugation of the verb except by auxiliaries, which are also in use as independent words: e.g., yu, "to be," "to dwell," present; ddi, "to have," and loo, " finished, "past; ch or cha, "also, "future. There is no declension of the noun. The nom inative precedes its verb, the objective follows it; the genitive and the adjective follow their noun; the other cases must be expressed by prepositions. There is also a notable lack of connective particles, as of cause, inference, pur pose, etc.; even the simple conjunction "and " is but sparingly used. The chief difficulties of the language for the foreigner lie in the recog nition and accurate reproduction of the tones. The chief obstacles to be overcome in trans lation are the lack of connective particles, the native love for multiplying synonyms, and the observance of a proper mean between the sim plicity of the vernacular and the stilted style adopted in the sacred books of Buddhism. It should be added that besides the difference in written character between Siamese and Laos dialects, there are also slight but important differences of vocabulary, of tone, and of idiom e.g., so common a word as "not "is in Siamese mi, in Laos baw. Missionaries to the Laos have not hitherto been agreed upon the question whether these differences justify a separate Bible for the Laos; but now (1890) type has been prepared in the Laos character, and it is intended to print at least portions of the Word of God in it. Social Customs. In their social customs the Siamese present several points of interest to the student of missions. The position of wom an is high for an Oriental people. No attempt is made to seclude her, but she moves freely among men, engages in business, holds proper ty in her own name, and is in general the equal of man. Monogamy is the rule, except among the nobility; and even among them the principle of monogamy is recognized in the pre-eminence given to one, generally the first wife. Child marriage is not practised; widows may remarry ; divorce is easy. The position of woman is due ASSAM, BUKMA, SI AIM, COCHIN CHINA, &c. SCALE OF MILES on ory Stations appear in this type: (Kuiigoon). . N A T U N A 95 Longritude Kust 100 troiil SIAM 333 SIAM in part, doubtless, to the beueficeut teachings of Buddhism, and iu part to the social custom which ordains that a man ou marriage shall become a member of his wife s family. Chil dren are kindly treated, and the adoption of children by childless couples is common. Great respect is paid to distinctions of age and rank. There are separate sets of pronouns which must be used with regard to superiors, inferiors, and equals. Religions. Two religions obtain among the Siamese peoples Buddhism and the wor ship of evil spirits. The one is a historic relig ion, with ancient, sacred books, costly temples, and a numerous priesthood; the other is an un organized worship, without literature, priest hood, or temples, but in many portions of the country, particularly among the Laos tribes, it rivals, if it does not exceed, Buddhism in its hold upon the popular mind and its influence over the affairs of life. BUDDHISM. Buddhism, as understood and practised by the Siamese, revolves about a few leading ideas. The first of these is the wretch edness of existence. Human life from the Buddhist point of view is essentially unhappy. Strong emphasis is laid upon the pains, sorrows, failures, disappointments, and unsatisfied long ings. The end to be sought is deliverance from these evils. Not holiness, but happiness, is the goal. But because Buddhism knows nothing of God and the satisfaction of the soul in fel lowship with God, it looks for nothing more than a negative happiness, to be attained by the extinction of desire. Only when desire in all its forms even the desire for existence itself is done away with, can the soul be emancipa ted from its wretchedness. When desire is quenched, the soul will enter upon that state of existence without self-consciousness which constitutes Nirvana, the Buddhist heaven. But this must be a slow process too slow to be .attained within the limits of a single lifetime, but requiring an indefinite course of ages. And this brings us to the second great idea in practical Buddhism the transmigration of the .soul. It is true, indeed, that according to theoretical Buddhism there can be no transmi gration of the soul, because the soul is not an entity, but only a relation of unity between the various powers and faculties exhibited by man. As it has no separate existence, it cannot sur vive the death of the body. Death snaps the bond by which the faculties and feelings are held together, and suffers all to fall apart, cr rather would do so, but that instantly, in a way entirely obscure, there arises a new set of pow ers and faculties in connection with a new body, but iu character precisely what the old ones would have been had death not intervened. This is the philosophical tenet of Karma. It need scarcely be said, however, that this is too subtle for popular comprehension. For the great majority of Siamese Buddhists the truth is expressed by the common doctrine of the transmigration of the soul, according to which the present life is but one in a long series of ex istences, some past, some still to come. In each past existence the soul has inhabited a different body, sometimes that of a man, sometimes that of some animal; and so must it continue to do in future existences. And here intervenes a third leading idea that of merit and demerit. The state of the man in each new existence, the character of the body of which he will become the inmate, the environment in which he will move, the pro portion of pleasure to pain in his experience, will depend upon the amount of merit or de merit resultant from his conduct in previous existences. The constant effort of the Buddh ist, therefore, is to acquire merit, and to avoid the incurring of demerit. But it must not be supposed that "merit and demerit" are terms synonymous with " holiness and unholi- ness," or even with "righteousness and un righteousness." They are equivalent rather to "profit and loss." Merit is the result of con formity to the precepts of Buddhism, and these are directed, as already noted, not to holiness, but to happiness: not to the overcoming of sin, but to the eradication of the principle of misery desire. And while in these precepts are in cluded the prohibitions of the second table of the Decalogue, and the command to universal charity, the vast majority of them are of a cere monial rather than a moral or spiritual charac ter. Merit is to be acquired by kindness, justice, truth, it is true; but far more stress is laid iu the popular teaching upon the building, decoration, and maintenance of temples, ihe support of the priests, the giving of fltes, and the observance of ceremonial usage. Indeed, if one will only be sufficiently diligent iu these latter directions he may safely be somewhat reckless iu regard to loss of merit through violations of the moral law. Hence Siam is a land of many temples. Scarce a village but has one, while in the larger cities the number rises into scores, or even hundreds. Each temple has a monastery attached to it, and a number of resident priests, and young men and boys in training for the priesthood. To become a priest is the most effective way of making merit for a man; for a woman the best thing is to have many sons, who may acquire merit for her by becoming priests. The majority of men in Siam and the Laos country spend at least a few years in the priesthood. It will readily be seen from this brief account of Buddhism, as held and practised in Siam, that it constitutes a formidable barrier to the progress of Christianity. Simply as the ancient religion of the country, it is strongly intrenched in the popular regard. "It is not the custom of our ancestors" is often considered a sufficient reply to the best-constructed argument for Christianity. Buddhism, too, is interwoven with the whole social life of the people scarce ly a family but has or has had a member in its priesthood. Its fetes furnish the principal op portunity for social pleasures. Vast sums of money have been invested in its temples, pagodas, and monasteries, and in the support of its priests. It makes strong appeal to the self- righteous tendencies of the human heart. It operates powerfully to deaden the conscience, and to discredit the possibility of a vicarious atonement for wrong-doing. WORSHIP OP EVIL SPIRITS. Side by side with Buddhism, and to a large degree inter mingled with it, is the religion of demon-wor ship. This is but one form of that Shaman ism which prevails so largely in Asia and. Africa. What gives it interest is the extent to which it affects the lives of the people. The spirits or demons, some of which may be said to correspond to the elves and fairies of western superstitions, but the majority of which are be lieved to be in greater or less degree malevo- SIAM 334 SIAM lent, are of several different kinds. Some are local genii, spirits of the forests, the moun tains, the streams, the caves. Others preside over certain natural phenomena, as thunder, rain, wind; or over particular operations, as ploughing, sowing, reaping, house-building; or certain situations in human experience, nota bly birth, marriage, sickness, death. A vast multitude also are spirits of deceased persons. It would be easy to draw out these general statements into detail, but enough lias been said to make it apparent how a superstition so elas tic may be brought into connection with every event of life, and how it may cast the shade of fear over the whole of earthly existence. And this is the actual result. With every day and every turn in life the spirit-worshipper must consider how his conduct will be regarded by these invisible and for the most part malignant powers. His constant effort is to propitiate them. For this purpose he relies upon offer ings, sometimes of animals, more frequently of food and flowers, and upon charms, spells, and incantations. In the more difficult questions he must have recourse to the professional medium or exorcist. This burdensome superstition finds its natural climax in the belief that in many instances sickness or misfortune is due to witch craft. Severe injuries are not infrequently in flicted upon the supposed victim of such evil influence with the purpose of making the pos sessing spirit reveal the identity of the witch. Persons adjudged to be witches are driven from their homes, their houses burnt, and their gar dens uprooted. There are in the Laos provinces cities where the whole population consists of such persons and their families. Potent as this demon-worship is in its influ ence upon the people of Siam, and especially of the Laos provinces, it is less serious than Buddh ism as a hindrance to the progress of the gos pel. Since disease in its various forms is largely attributed to the influence of demons, medical missionary practice does much to weaken this superstition. So does the mission school, with its rational explanations of natural phenomena. And so heavy is the incubus of fear which this belief lays upon its adherents, that they are pre pared to hail as good tidings a religion that promises relief. History of Missions. EARLY EFFORTS. It was as a possible door of entrance to China that Siam first attracted the attention of Protes tant Christians. In the year 1828, Dr. Karl Gutzlaff, who had gone to Singapore under the Netherlands Missionary Society, accompanied by Rev. Mr. Torn] in of the London Missionary Society, visited Bangkok. Convinced that here was an open door for missionary effort, these brethren sent an appeal to the American churches for men to occupy the field. This appeal was brought to America by the same trading vessel which brought the famous " Siamese Twins." In response the American Board instructed the Rev. David Abeel, then stationed in Canton, to visit Siam, with a view to the establishment of a mission there. Mean while Gutzlaff and Tomlin had been earnestly at work. While their attention was principally given to the Chinese-, whom they found numer ous in Bangkok, Dr. Gutzlaff prepared a tract in Siamese, and made a translation of one of the Gospels. But the death of his wife and the collapse of his own health compelled him to leave Siam for China. Mr. Tomliu also was shortly called away to take charge of the Anglo- Chinese College at Malacca; and Mr. Abeel, who had arrived just after Dr. Gutslaff s departure, was, after fifteen months stay, compelled by ill- health to abandon the field (November, lS;j^>. BAPTIST MISSIONS. Besides the appeal to the American churches, Gutzlaff and Tomlin had sent one also to the American Baptist Mission in Buruiah. It is interesting to note in ihis connection that the very earliest effort on the part of a Protestant for the evangelization of the Siamese was made by Mrs. Ann Hasscltine Jud- son, who had, by the help of a Siamese resident in Rangoon, learned something of the Siamese tongue, and had translated into it the catechism just prepared by Dr. Judson for the Burmans, also a tract and the Gospel of Matthew. The catechism was printed (1819) on the mission press at Serampore, and is believed to be the first Christian book ever printed in Siamese. In response to the appeal made to them, the American missionaries in Burma commissioned Rev. J. T. Jones, one of their own number, a missionary to Siam. He arrived in March, 1833, and was permitted to continue in the work until his death in 1851. (See article A. B. M. U., Siam Mission.) MISSIONS OF THE A. B. C. F. M. The at tempt of the American Board to establish a mission in Siam, which had come to an end with the departure of Mr. Abeel (1832), was re newed by the sending out of Messrs. Johnson and Robinson, who reached Bangkok in Ib34. The} r were joined a year later by Daniel B. Bradley, M.D., who arrived in the same vessel with Mr. Dean of the Baptist Mission. These two men w r ere destined to enjoy long periods of missionary service. Dr. Dean continued his labors for the Chinese, with sundry interrup tions, until 1885. Dr. Bradley was ordained to the ministry in 1838. He was a man of versatile powers, and left an abiding mark on the Siam ese nation. As preacher, teacher, physician, author, translator, and printer, he labored with untiring devotion for thirty-eight years, when he was removed by death (1873). He still lives, however, not only in the influence of his own life, but in the persons of his widow, and of his children and grandchildren, six of whom have had an active share in missionary work for the Siamese. Like the Baptists, the missionaries of the American Board at first carried on missions both to the Chinese and the Siamese, but with the opening of China proper the laborers en gaged among the Chinese were withdrawn. The mission to the Siamese was maintained until 1849, when it was brought to a close by the departure of Rev. Asa llemenway, the Board s only remaining missionary. Dr. Bradley having previously withdrawn his connection with it. As yet but slight results had been obtained, either by the missionaries of the American Board or by their Baptist brethren, in the con version of the Siamese. But much had been accomplished in other directions. The mission aries by their blameless and self-denying lives, and especially by their success in healing the sick, had won the esteem of the native com munity. By preaching and teaching, and by translating, priming, and distributing portions of the Scriptures and Christian tracts, they had brought the truth into contact with a multitude of minds; and especially ought we in estimat ing their labors to be mindful of the influence SIAM 335 SIAM which one of their number was permitted to exercise. Influence of Rev. Jesse Caswell. This was the Rev. Jesse Caswell, a missionary of the Amer ican Board, who arrived in Bangkok in 1840. The king who then ruled Siam was a usurper. At the death of the preceding king lie had seized the government, compelling his nephew, the rightful heir to the throne, to seek safety by becoming a Buddhist priest. While pursu ing his studies the young prince made Ihe ac quaintance of Mr. Caswell, with whom he was so much pleased that he invited the missionary to become his private tutor. The invitation was accepted, and for eighteen mouths this future king of Siam was under the daily instruc tion of Mr. Caswell. In this way the prince gained a knowledge of English, some acquaint ance with Western civilization, and an intro duction to the natural sciences, astronomy in particular. He learned, too, to put a high estimate upon the missionaries and their work, especially in its educational features. When, on the death of the usurper in 1851, he was raised to the throne, the results of these en lightening influences were at once felt. His predecessor had been a despotic and narrow- minded ruler, opposed to foreigners and all foreign innovations. He had rebuffed the over tures made by England and the United States for commercial treaties, and had used such rudeness toward Sir James Brooke, the English ambassador, that war with England seemed im minent. The new king at once instituted a more liberal policy. In 1855 treaties were con summated with England and the United States. The king also took frequent opportunity to show the favor with which he regarded the mission aries. Mr. Caswell having died in 1848, his Majesty erected a monument over his grave, and sent his widow presents amounting to f 1,500. He afterward invited the wives of several of the missionaries to act as teachers to the ladies of his household, and at a still later time employed an English lady, Mrs. A. H. Leonowens, as governess for his children, among whom was the present king of Siam. From 1851 until the present time the missionaries have been treated with great kindness and marked respect. On several occasions the king has made liberal contributions to the educational and medical departments of the work. Upon the conclusion of the treaty with the United States (1856) the Siamese Government requested that one of the missionaries (Rev. Stephen Mattoon) should be appointed consul. In 1878 another missionary (Rev. S. G. McFarland) was placed in charge of the newly opened " Royal College" in Bangkok, with the office of Superintendent of Public In struction. The sou of a missionary, himself an active Christian, he for many years held a high position iu the Foreign Office. In 1882 the present king gave an audience to a newly arrived party of missionaries, on which occasion he made use of language iu the highest degree commendatory of the influence exerted upon his people by their predecessors. Within the last year (1890) a medical missionary has been placed in charge of two hospitals, and a dispen sary opened in Bangkok by the Siamese Govern ment, and this with the understanding that no restriction is to be put upon his work as a Chris tian missionary. Such favor shown the mission aries by the rulers of the land has had marked effect in giving the gospel free course among the people, and this advantage is due in large measure to the influence exerted by Mr. Caswell upon the late king. PRESBYTERIAN MISSIONS. One other of the American .churches was to have a share in the work of missions in Siam. This was the Pres byterian Church (North). In 1848 the Pres byterian Board of Foreign Missions sent to Bangkok the Rev. William Buell and his wife. After three years of service they were compelled by the ill-health of Mrs. Buell to leave the field. The work was then suspended until 1847, when it was renewed by Rev. Stephen Mattoon and Samuel R. House, M. D. This mission continues until the present, and is now the only Protestant agency for the evangelization of the Siamese. Some points in its history may be briefly outlined. The first convert, Nai Chune.was baptized in 1859, twelve years after the permanent establishment of the mission. What progress has been made since then may be judged from the statement taken from the last annual report of the Presbyterian Board, that at one station (Chieng Mai) "there have been adult accessions to "the membership (of the church) at each monthly communion for the last twenty-two mouths, and in fifty-five out of the last sixty-one months, or since October, 1884." In 1861 the mission opened a new station in Petchaburee, an important city, 85 miles south west of Bangkok, and capital of a flourishing province of the same name. It was first occu pied by Rev. Messrs. Daniel McGilvary and S. G. MacFarland. This station has been a pros perous one. It has now in connection with it 5 churches, numbering 267 communicants. It also maintains 12 day-schools, a boarding-school for boys, and an industrial school for girls. In 1882 a mission hospital was opened, and has since been carried on with marked success. The Petchaburee station has now become a centre of Christian influence not only for the province in which it is situated, but also for the provinces lying to the south, along the Gulf of Siam. Mission to the Laos. Another important step was taken in 1867 in the establishment of a mis sion to the Laos tribes. These are the inhabi tants of the six provinces tributary to the King of Siam, which constitute the northern half of his dominions. Interest in the evangelization of these tribes was first awakened through the presence in the neighborhood of Petchaburee of a large colony of Laos, whose ancestors in a time of political disturbance had put themselves under the protection of the King of Siam, who had assigned them a residence in the province of Petchaburee. In 1863 Messrs. McGilvary and Wilson of the Petchaburee Mission made a tour of exploration to Chieng Mai, the capital of the most powerful Laos province. This im portant city is situated on the river Maa Ping, about 500 miles north of Bangkok. In 1867 Mr. McGilvary removed thither with his family, ami Mr. Wilson and his wife followed him a year later. The courage exhibited in this un dertaking may be seen iu the fact that, owing to the rapid current of the river and the numer ous rapids which break its course, the boat journey from Bangkok to Chieng Mai requires from six to ten weeks. The labor of the mis sionaries w r as soon rewarded by the baptism of their first convert, Nan Inta, a man of more than usual ability, and learned in tlie Buddhist SIAM SIBSAGAR religion. His faith in Buddhism was first se riously shaken by the verification of the predic tion made by the missionaries of the eclipse of August 18th, 1868. His conversion was fol lowed within a few months by that of six others. Martyrdom of Laos Christians. These suc- re>ses aroused the fanaticism of the king of Chieiig Mai, who had at first welcomed the missionaries. Having failed in an attempt to secure their recall to Bangkok by charging upon them a scarcity of rice, which had pre vailed about the time of their arrival, he sud denly caused the arrest of two of the converts (Noi Soonya and Nan Chai). The arrest was made upon the false pretext that they had failed to perform public work assigned to them. But when they were brought before the king, he demanded that they renounce their connection with Christianity. Upon their refusal they were tortured by means of cords made fast in the holes in the lobes of their ears, and then drawn tightly over a beam. In this position they spent the night. The next day (Septem ber 12th, 1869) they were again examined, and upon their renewed avowal of their steadfast ness were clubbed to death. The remaining church-members took refuge :n flight, and for a time the missionaries themselves were in ex treme peril. But at this juncture the persecut ing king was called to Bangkok to attend the obsequies of his master, the King of Siam, who had died from a fever contracted during a sci entific expedition to a southern province for the purpose of observing that eclipse which had been used of God for the conversion of Nan Inta , the first Laos convert. While in Bang kok the king of Chieng Mai fell ill, and died before he could reach his capital. Since his death the missionaries and their converts have enjoyed a fair degree of toleration. This has been due in part to the act of the present en lightened King of Siain in issuing, in 1878, a "Proclamation of religious liberty for the Laos." This he did in response to an appeal from the missionaries in Chieng Mai, on behalf of two native Christians who wished to be mar ried in Christian fashion, without making the offerings to spirits customary on such occa sions. Their heathen relatives attempted to prevent the marriage, and were supported in their attempt by the authorities; so there was nothing left for the missionaries but to appeal to Bangkok. The resulting "proclamation" has since proved an effective instrument for holding the persecuting spirit in check. Medical missionary work was begun in Chieug Mai in 1875 with the opening of a dispensary, since developed into a hospital. A boarding- school for girls was opened in 1878, and one for boys in 1888. The former now (1890) has 91 pupils, the latter 94. In 1885 a new station was established in the city of Lakawu, capital of the province of the same name. Lakawn is situated on the river Maa "\Vaug, and is 75 miles southeast from Chieng Mai. The first missionaries were Rev. S. C. Peoples, M.I)., and his wife. Here also there is a mission hospital. An industrial school for boys is just being put into operation, and it is probable that the Laos press will be set up here. The Laos Mission has vigorous churches also in three other provinces Lapon, which joins Chieng Mai on the south; and Chieng Ilai (Chieng Hai) and Chieng San (Khiang Hsen) to the northwest of Chieng Mai. The Presbyterian Board of Foreign Missions has in Siam and the Laos provinces five sta tions Bangkok, Petchaburee, liatburee (on river Maaklong, half-way between Bangkok and Petchaburee; opened 1889), Chieug Mai, and Lakawn. In connection with these stations there are now (1890) 13 ordained missionaries; 21 lay missionaries, of whom 4 are physicians; 33 native helpers, 20 of them ordained; 12 churches; 1,114 communicants; 21 schools with 641 pupils; 4 hospitals, and 2 mission pie-M-,. The missionaries have translated, revised, and published the whole Bible in Siamese. They have prepared also a hymn-book and many other religious works, besides text-books for use in the mission schools. It will thus be seen that the time has come when the speedy evangelization of Siam may be looked for. The whole land is open to mission ary effort. Prejudice has been overcome, and the missionaries are held in high esteem. Im portant centres have been seized. The Bible has been translated. Schools and hospitals have been established, and a substantial church has been gathered. These are broad foundations; it only needs that the present generation of Christians should be worthy of their opportunity, and the walls will rise apace. Siamese Version. The Siamese belongs to the Tai family of the Indo-Chiua languages, and is spoken in the kingdom of Siam. A translation of the New Testament into Siamese was commenced by Messrs. Gutzlaff and Tom- liu, and after a careful revision by the Rev. J. T. Jones, one of the Baptist missionaries at Bur ma, it was printed in two vols. at Bangkok, 1843, aided by a grant from the American Bap tist Bible Society. A second of 1,000 copies was issued at Bangkok, 1850. Another transla tion of the New Testament was made by the Rev. M. Mattoon of the American Mission, but this version needs revising. The work of revi sion was undertaken by the American mission aries N. A. McDonald and Van Dyke, who in connection with other missionaries undertook a translation of the Old Testament also. The first edition was published in 1881, a second in 1886. (Specimen verse. John 3 : 16.) , IWB rn wj Siboga, a town of Sumatra, East Indies, on the coast, northwest of Pakentcn. Mission station of the Rhenish Missionary Society; 2 missionaries, 1 lady, 16 native workers, 460 ad herents, 54 communicants, 79 school-children. Sibsagar, a town of Assam, India, on the Dikhu River, nine miles from the Brahmaputra; the seat of the river trade; once a very impor tant place, as proved by the ruins of a magnifi cent tank, with temples and palaces along its border, and still interesting on account of its tea-gardens. Population, 5,868, Hindus, Mos lems. Christians. Mission station American Baptist Missionary Union (1874); 2 missionaries and wives, 5 native helpers. 7 out-stations, 3 churches, 147 church-members, 3 schools, 14 scholars. In 1889 a missionary was sent here to commence work among the Kols; the former missionary had been working only among the Assamese. SIDON 337 SIMORANGKIR Sidoii (Saida), a city on the coast of Syria, 20 miles south of Beirut, on the site of the ancient Zidon. Population about 11,000. Mis sion station of the Presbyterian Church (North), 1851; 1 missionary and wife, 2 female mission aries in charge of a female seminary, 1 academy with 140 scholars. Sierra Leone, a rich and fertile penin sula on the west coast of Africa (Sierra Leone proper), which, with the island of Sherbro and much adjacent territory, forms a crown colony of Great Britain. It extends from the Scarcies River on the north to the border of Liberia, 180 miles, with an area of 3,000 square miles, of which only one tenth belongs to Sierra Leone proper. The shore is low, but back of it rise rugged mountains 3,000 feet in height. It was originally (1787) a settlement for the "liberated Africans " who were set free from the slave ships; sometimes 2,000 slaves were settled here in a year. Coming from almost every part of Africa, many languages were spoken, but Eng lish became the common tongue. The moral condition of the natives was most degraded; barbarism, immorality, and superstition reigned supreme. The population in 1888 numbered 75,000, and through the influence of the mis sions there were in 1881 39,048 Protestants and 369 Catholics. The climate is most unhealthy, so that it has been called the "white man s grave." Freetown, with a population of 4,930 inhabi tants, is the capital. Missionary societies: S. P. G.; stations, Domingia and Farringia; 3 missionaries. Wesleyan Methodist, including Gambia; stations at Freetown, Wellington, Hastings, Waterloo, York, Wilberforce, Sher bro, Limbah; 18 missionaries and assistant mis sionaries, 5,821 communicants. C. M. S. (1816); 2 missionaries, 2 lady teachers, Fourah Bay College, Anna Walsh Institute, 12 stations. United Methodist Free Church; 6 stations; 1 missionary, 7 native helpers. United Brethren (U. S. A.); 12 stations, 5 missionaries, 154 mem bers, 234 day-scholars, 236 Sunday-scholars; all in the Sherbro district. African Methodist Episcopal Church; stations at Freetown and interior; 2 missionaries. The mission of the C. M. S. has resulted in the establishment of a native church, with numerous pastorates and out-stations, 59 lay teachers, 41 female teach ers, 12,929 members, 5,777 communicants, 43 schools, 4,750 pupils. Seventy years ago Sierra Leone was a heathen land: to-day it is filled with places of worship. Sigompulaii, a town of Northwest Suma tra near the west coast and north of Sipirok. Mission station of the Rhenish Missionary So ciety; 1 ordained missionary, 1 female mission ary, 10 native workers, 50 communicants, 96 school-children. Sili-oliau., a town in Shansi, North China, southwest of Tai-yuen. Mission station of the China Inland Mission (1885); 1 missionary and wife, 2 single ladies, 2 churches, 14 church- members. Sihanaka, a town in Madagascar near Ta- matave. Mission station of the L. M. S. (1875); 2 missionaries, 48 native helpers, 188 church- members, 3,352 school-children. Silo (Shiloh), a town among the Kafirs in Tambuki, East South Africa, on the Klipp- laat River, 700 miles northeast of Cape Town. Mission station of the Moravians, opened in 1828, from the station Gnadendal (in accordance with a request of Lord Somerset that they should commence work on the northeast fron tier of the colony), by three missionaries with some twenty Hottentots and a remarkable Kafir woman, who shortly after saved the mission from destruction by her bravery and eloquence, during an attack of the hostile chief of Tam buki. (See Moravian Missions, Eastern Prov ince.) Silo has often suffered during the Kafir wars, once being laid in ruins, but it was re built, and is now in a very flourishing condition, under the care of 3 missionaries and their wives. Simla, a city of the Punjab, India, 170 miles north of Delhi. Chief sanitarium and summer capital of India. A very pleasant place, except for its inadequate water supply. Climate cool, exhilarating, healthy, though for several reasons the difficulties of drainage are considerable. Population, in summer 17,000, in winter 8,000, Hindus, Moslems, Sikhs, Jains, Christians. Mission station of the Bap tist Missionary Society; 1 missionary, 10 native helpers, 3 out-stations, 160 church-members. C. M. S. ; 1 missionary, 5 native helpers, 1 school, 63 scholars, 157 church-members. Simoiitoii, Aslibel Green, b. West Hanover, Peuu., U. S. A., January 20th, 1833; graduated at Princeton College 1852; taught two years, and graduated at Princeton Theo logical Seminary 1858; ordained by the Presby tery of Carlisle; appointed the first missionary of the Presbyterian Board to Brazil, and reached Rio de Janeiro August 12th, 1859. While ac quiring the language he preached in English to Americans and other foreigners. He soon be came an effective preacher in Portuguese, and his ministry was remarkably blessed. In 1862 a church was organized in Rio, to which at al most every communion additions were made, mostly from the Church of Rome. He em ployed the press as an important auxiliary. He translated the Shorter Catechism and other works into Portuguese. He edited also the " Imprensa Evaugelica," a religious monthly, sustained chiefly by his own articles, which were often of rare value, and attracted the at tention of readers among the educated classes. His strength being overtaxed by his incessant labors, he took a journey to Sao Paulo, was attacked with fever at the house of his brother- in-law, Rev. Mr. Blackford, and died Decem ber 9th, 1867. One of Mr. Simonton s colleagues has thus referred to him: " He was looked upon by all the members of the mission as our leader and chief stay, as he had been our pio neer. We took no important step, save from absolute necessity, without first hearing his counsels. The most talented, most learned, and best-formed of our members; master of the language, and possessing in unusual degree tact and prudence for planning and executing, we have no one left to fill his place." Resolutions were drawn up by the United States consul, and adopted at a meeting held in the consulate, expressing the esteem of his countrymen and of many Brazilians. , a town of Northwest Su matra, northwest of Pantjurnapitti. Mission SIMORANGKIR 338 SINDHI VERSION station of the Rhenish Missionary Society; 1 ordained missionary, 1 female missionary, 15 native workers, 103 commuuicuuts, 102 school children. Siml (British India), the most northwest ern province, of the Bombay 1 residency. It occupies the lower part of the Indus valley, in cluding the delta of that river. North of it lies the Punjab; west, Baluchistan; east, Rajpu- taua; and south the Arabian Sea and the Kami of Kachchh. Its limits of north latitude are 23 and 28" 40 , and of east longitude 66 50 and 71 . Including a small native state oc cupying a part of the territory, the area is 54,123 square miles, and the population 2,542,- 976, giving an average density of only 47 to the square mile; this sparsity of population is ac counted for by the sterile nature of much of the soil. The country is largely destitute of trees, flat, and uninteresting in appearance. Its soil is in many places strongly impregnated with salt. Mohammedans preponderate, over three quarters of the population being of that faith. Hindus constitute only an eighth; Sikhs (mem bers of a sect originating in the Punjab) about 5 per cent, aboriginal tribes about 3 per cent, Christians over 6,000, Jains and Parsis a thou sand or more each. The Siudis represent the original Hindu population, but are now Mo hammedans, having been converted under the reign of early Mohammedan rulers. The his tory of the province is complicated, and not of special interest. For many centuries it was ruled now by Hindu and now by Mohammedan dynasties. As English power on the west coast became stronger, entanglements with outlying native rulers were inevitable. At times the use of armed force against them was necessary for self-defence or for retaliation; and at other times treaties for trade and commerce would be made, and very likely broken, which again was supposed to render necessary military measures. As a result of such relationships, Sind was conquered in 1843 by an army under Sir Charles Napier, and formally annexed to British dominions. It is administered by a commissioner under the governor of Bombay. Karachi is the capital and chief town; it lies at the northern end of the Indus delta, and by the erection of elaborate harbor works it has been made one of the most important sea-ports in Western India. Its population (according to the census of 1881, the authority for all these statistics) is 73,560. The other large towns are Haiderabad, 48,153; Shikarpur, 42,496. There is constant communication between Karachi and Bombay by steamer; and the province is connected by rail with the railway system of Upper India. The Church Missionary Society occupied Karachi in 1850, and Haiderabad in 1857. The success has been small. The American Meth odists began work in Karachi, largely among unevangelized Europeans, in 1872 or 1873. Education has made rapid progress since the advent of British power. In 1859-60 there were only 20 government schools; in 1883-84 there were 340, with 23,273 pupils. There are also private schools, not included in the govern ment figures. The census of 1881 returned over 27,000 males and over 2,000 females as un der instruction, and nearly 77,000 males and over 2,S()0 females as able to read and write. The language in principal use is Sindhi, one of the Sanskrit family, to which Marathi, Hindi, Bengali, etc., belong. Simlliia * Dominion* (British India), a native state protected by the paramount power of British India (see article Native States). Otherwise known, from its chief city, as Gwa- lior State. Ruled over by the Maharaja Sind- hia, descendant of one of the great Maratha princes of the last century. The situation of Gwalior is north latitude 26 13 and east longi tude 78 12, 65 miles south of Agra. Siudhia s territories consist of blocks or masses of coun try intermingled with other areas belonging to other chieftains or to the British Government. Thus any attempt at defining his boundaries is impossible. The population numbers (1881) a little ever 3.100,000. These are mostly Hindus; Mohammedans constitute a little more than a twentieth of the whole. Few native states in India exceed Siudhia s in size and importance. His chief city, Gwalior, is renowned as con taining some of the finest specimens of Hindu architecture extant, and as the site of a famous rock fortress. There is also a very old Jain temple here. Gwalior has been occupied by the American Presbyterians as a mission station. There are 92 schools with nearly 3,000 pupils in the state rather a small showing for so large and im portant a state. Minllii Version. The Sindhi belongs to the Indie branch of the Aryan family of lan guages, and is spoken in the province of Sind, belonging to the Bombay Presidency. A trans lation of the Gospel of Matthew was issued in 1825 at Serampore, in Arabic characters. Be tween the years 1859 and 1868 the Gospels and the Acts were prepared by the Rev. A 4 . Burn of the Church Missionary Society, and pub lished in 1868 at London under the care of Mr. A. Burn by the British and Foreign Bible So ciety. The work of translation was continued by the Revs. Burn, C. W. Isenberg, and G. Shirt, and a complete edition of the New Tes tament was published under the care of the Rev. Joseph Redman, in 1889. Besides the New Testament, the following parts of the Old Testament were published: Genesis, translated by the Rev. A. Burn, and the Psalms, trans lated by the Rev. G. Shirt, both published in 1882; Isaiah, also translated by Mr. Shirt, pub lished in 1888. Besides the Sindhi version in Arabic, the same Society published at Oxford the Gospel of Luke in the Hindi, and that of John in the Gurmukhi character, as prepared by Mr. Burn. (Specimen verses. John 3 : 16.) Arabic. SINDHI VERSION SIPOHOLON Gurmukhi. wiS i 3n*j 3? ftni Safs *RT fiw^ 5 it Si-iiuaii. a city in the province of Shensi, China, has mosques, 3 Roman Catholic chap els, and the famous Nestoriau monument of A.D. 781. In 1881 the China Inland Mission estab lished a station here, which was destroyed in 1883; and so far, (1889) no work has been recom menced in the city itself, but three missionaries and assistants are working in the surrounding plain. Singapore, an island about 27 miles long, by 14 wide, containing an area of 206 square miles, is situated at the southern extremity of the Malay peninsula, from which it is separated by a strait about three quarters of a mile wide. It is a part of the crown colony of Great Brit ain named ihe Straits Settlements. A number of small islands adjacent to it are also included in its territory. The inhabitants of the island are Europeans (2,709), Malays (22,155), Chinese (86,766), and natives of India (12,058) according to the census of 1881. Singapore town, at the southeastern part of the island, is the seat of government for the Settlements, has a well-defended harbor, and has 12 miles of tramway. The climate is warm, but not, un healthy. Mission work is carried on by the S. P. G., with 1 missionary at the town of Singa pore. Presbyterian Church of England, 1 mis sionary and wife; and in 1889 the Methodist Episcopal Church (North) made this a starting- point and prospective headquarters of their Malaysia Mission see account under Method ist Episcopal Church (North), and have already a large force of 5 missionaries, 3 assistants, 1 female missionary, working among the Chinese, the Malays, and the Tamils, together with an Anglo-Chinese school and a medical work. The report shows 107 members, 380 pupils in Anglo Chinese school, 50 day-scholars, 160 Sabbath-scholars. Si ii^hanu, a town in the Shaikhawati dis trict of the Jaipur state, Rajputana, India, 95 miles southwest of Delhi, 80 miles north of Jaipur City. Population (1881), 5,259, Hindus and Moslems. It is said to be a handsome town, built of stone, on the skirts of a hill of purplish rocks, 600 feet high. Station of the Gossner Missionary Society. Sinhalese Version. The Sinhali be longs to the Indie branch of the Aryan family of languages, and is spoken in the southern part of Ceylon, from Batticaloa on the east to the river Chilaw on the west, and in the interior. In the year 1739 the four Gospels, translated by i he Rev. W. Konjim, a Dutch minister, were published at, Colombo, under the care of the Rev. .1. P. Wetzel, and in a revised and corrected form in 1780 under the care of the Revs. Fybrands and Philipsz. The Acts were published in 1771. and in 1776 the New Testa ment was issued from the press. In 1775 a metri cal version of the Psalms was published at Colombo, and republished in 1778. In 1783 the Books of Genesis, Exodus, and Leviticus, as translated by Mr. Philips/,, were also published. When, in 1812, the Co!o nbo Auxiliary Bible Society was formed, the existing translation underwent a thorough revision; and in 1823 the Bible, as prepared by Messrs. Armour, Tolfrey, Chater, and Clough, was published at Colombo. A new translation, which the Rev. Lambrickof the Church Mission at Cotta, near Colombo (whence it is called the "Cotta Version"), had undertaken, was published at the expense of the Church Missionary Society at C olta, 1834. As both these versions had their merits, and as it was deemed important to have one standard translation of the Scriptures, a revision commit tee was appointed in 1853, with a view of recon ciling the Colombo and Cotta versions. The Bible thus revised was issued in 1856, and adopted by all the Protestant communities. In 188") the British Bible Society, in response to a resolution of the Kandy Auxiliary, supported by the Colombo Auxiliary, agreed to undertake a revision of the Bible. The Rev. S. Coles of the Church Missionary Society has undertaken the chief labor of revision, but he will be assisted by a committee in Ceylon, appointed by the Auxiliaries of Colombo and Kaudy, who will finally revise the work. (Specimen verse. John 3 : 16.) Si-iiing, a prefectural city in the western part of Kansuh, China, northwest of Lanchau. Mission station of the C. I. M. (1885),- 4 mission aries, wives, and assistants. Siimoris, a town in Upper Egypt, in the province of Fayoum, not far from that city. Mission out-station of the United Presbyterian Church, U. S. A. (1868); 4 native workers, 96 church-members, 2 schools, 116 scholars. Siicoe (Greenville), a town in Liberia, "West Africa, 150 miles southeast of Monrovia. Warm, but healthy. Population, 500 to 700, chiefly Negroes. Language (at Sinoe) English. Religion (at Sinoe) Christian, of adjacent tribes paganism. Mission station Presbyterian Church (North), 1846; 2 missionaries, 1 mis sionary s wife, 1 out-station, 1 church, 100 members, 1 school, 17 scholars. Protestant Episcopal Church (U. S. A.); 1 missionary and wife, 32 communicants, 66 scholars. Methodist Episcopal Church (North); 1 missionary. Sio-ke, a station of the Amoy, China, mission of the Reformed (Dutch) Church, with 6 out-stations and 193 church-members. Sipirok, a town in Northwestern Batak- land, Sumatra, on the west coast, south of Sigompulan. Mission station of the Rhenish Missionary Society; 1 ordained missionary, 1 female missionary, 17 native workers, 7 out- stations, 450 communicants, 140 school-children. Sipoholoii, a station of the Rhenish Mis sionary Society in Sumatra, East Indies, with 1 ordained missionary, 15 native helpers, 56 communicants, 110 school-children. SEPOHUTTAR 340 SLAVE TRADE AND MISSIONS Sipoliuttar, a town in North Sumatra, northeast of Pantjurnapitti. Mission station of the Rhenish .Missionary Society; 1 ordained missionary, 1 female missionary, 1 out-station, 70 communicants, 100 school-children. Sirier (Ghodnadi), a town in Poona dis trict , Bombay, India, on the Ghod River, 36 miles northeast of Poona, 34 miles southwest of Ahmadnagar. The country around is hilly and uncultivated. At one of the town s suburbs is held yearly a Hindu fair, attended by 3,000 persons. Population, 4,372. Mission station A.B.C.F.M. ; 1 missionary and wife, 27 native helpers, 11 out-stations, and an industrial school. Sistof (Sistova), a town in Bulgaria, on the Danube. 30 miles east-southeast of Nicopolis. Population 12,000. Mission station of the Meth odist Episcopal Church (North); 1 missionary and wife, 1 female missionary, 3 native ordained preachers, 7 other helpers, 28 church-members, 50 Sabbath scholars. Here also there were printed in the year 2,000 volumes, 45,000 pages. Sitapur, a town, in the district of Ouclb, Northwest Provinces, India. Mission station of the Methodist Episcopal Church (North), 1861, 1 missionary and wife, 1 single lady, 48 native helpers, 40 church-members, 16 schools, 453 scholars. Sivas, a city in Central Asia Minor, at quite a high altitude and with a cool climate. Popula tion of city and out-stations 128,450: Turks, Ar menians, Greeks, Koords. Mission station of the A. B. C. F. M. (1855); 2 missionaries and wives, 32 native helpers, 12 out-stations, 3 churches, 200 members, 22 schools, 1,043 students. Slave Trade ami 9Iisioiis. The time has been when " The Slave Trade " sug gested the unspeakable horrors of the middle passage, when in the stifling hold of a small vessel human beings were packed like dead freight that neither ate nor drank nor breathed. It needs no specially vivid fancy to paint the mis ery that filled such a prison-house under the most favorable circumstances. Even while still un der tropic skies, the festering mass was thinned by the death of those not strong enough to endure such misery and live. But when storms required the cutting off of the slight ventilation ordinarily allowed, or when a contagious disease broke out, then death held high carnival, and the covetous wretches who, for the sake of gold, inflicted such misery on their fellow-men, were not led by their great losses in such cases to deal very mer cifully with survivors. But that, thanks to the diffusion of a free gospel, has all passed away. It could exist at all only while the brotherhood of man set forth in the gospel was ignored by a hier archical church that would not allow theWord of God to have free course and be glorified, and itself always sided with those who promised the largest help in its attainment of its own end. The old African slave trade could not live in the advancing light of the gospel any more than its victims could in their cramped and stilling prisons. Gradually the extirpation of slavery in Am erica closed that market for slaves and rendered the trade unprofitable. But the sysrem was not dead, and the Arab slave trade across the Dark Continent from Central to Northeastern Africa and the adjoining lands of the Levant took the place of that across the Atlantic Ocean. The missionary, at least the Protestant mis sionary (we cannot say as much for former Papal missionaries in the valley of the Congo. See Wilson s Western Africa, * p. 334) has always been the decided enemy of the slave trade, whether with America or Moslem countries, and it is to him more than to others that we are in debted for our knowledge of its horrors and abominations. In this connection the name of David Livingstone will never be forgotten, and lately we are happy to add to it that of Cardinal Lavigerie. We learn something of the slave trade now carried on by Moslem Arabs from the pages of modern travellers. November 24th, 1883, H. M. Stanley was steaming up the Congo on his. way to Stanley Falls, not far from the mouth of the Werre as it comes in from the north ; he looked for the town of Mawembe, which he had passed in his first voyage down the river. The site was there, the clearing in the forest, and the white paths up the banks, but not a house or living thing was to be seen. The palisade had disappeared. The leaves of the banana tree* were scorched and their stems blackened, show ing the effects of the fire that had wiped out the town a few days before. Three days later he sent a boat to ascertain what slate-colored object was floating down stream, and found the bodies of two women bound together with cords. This tragedy had taken place only twelve hours before. Soon after he came in sight of the horde of banditti, 300 strong, with a like num ber of domestic slaves and women. Sixteen months had they been engaged in their work of slaughter. They had desolated a region of 34,- 570 square miles, just 2,000 square miles larger than Ireland; 118 villages in 43 districts had been destroyed, containing at least 118,000 people,aud all they had to show as the result of these six teen months of slaughter over so extensive a re gion was a wretched, ragged, and starving crowd of 2,300 women and children, with not one grown-up man among them. Five expeditions in all had already carried as many captives away as these possessed. To obtain these 2,300 they must have shot 2,500 men, while 1,300- more had perished by the way from hunger and despair. On an average, six persons had been killed to obtain each puny child in the en campment. The slaves were fettered in groups of twenty chained together; such fruits as could be found were thrown down before each gang, to fight for as they might, and the odors and abominations of the crowded camp were simply horrible. The bones of many stared through the skin that hung in flabby wrinkles. He adds, " How small a number of them will see the end of their journey, God only knows!" * The substance of his tes imony is that they not only held slaves, which might have been done at the request of the slave himself, as the best arrangement possible, but they participated in the traffic. Those who practised heathen rites were sold by them to the slave ships and the proceeds given to the poor, and the number of t liesc was so large that slavers could always depend on them to complete their cargoes. Father Merolla tells that he owe gave a slave to a captain in consideration of a tlnsk of wine furnished for the sacrament. Indeed the missionaries thought it not wrong to sell negroes into slavery if only they were first baptized and not sold to heretics; and though, knowing the horrors of the slave trade, they ought to have been the first to oppose it. yet when Cardinal "C ibo toward the close of the seventeenth century wrote, complaining that the pernicious and abominable abuse of selling slaves was still continued." the missionaries thought it impossible to do anything because the natives had very little to trade save slaves and ivory. SLAVE TRADE AND MISSIONS 341 SLAVE TRADE AND MISSIONS The process of their capture is as horrid, as their condition, when Mr. Stanley saw them, was full of misery. The Arab steals up stealth ily at midnight through the darkness to the doomed town; no sound save the chirping of in sects disturbs the sleepers, till suddenly the torch is applied on all sides, and in the light of Ihe flames of the grass roofs of the houses, the deadly musket shoots down the men as fast as they appear. Many succeed in reaching the shelter of the woods, but the women and chil dren are seized and carried off. Mr. Stanley esti mated that the result of the slaughter was only two per cent of the previous population, and that even that was reduced to one per cent before they readied their destination (The Congo, II. 138-151). This account of the great explorer is confirmed by the following from a letter of Rev. J. A. Bain ("Missionary Review of the World," 1889, 679). His station is in Ukukwi at Maindu, 35 miles northwest of Lake Nyassa, on the Kiwira River. He writes: "At daybreak, March 15th, we were awoke by a number of shots fired in rapid suc cession; we were told it was Mereri with two bands of Arabs. The surprise was complete. More than thirty women with babes and several girls were captured. The men, only half awake, tried to defend their wives and children, but were driven back by the mur derous firing. The Arabs entrenched them selves in a bamboo stockade, then glutted their lust on their captives. Two children, whose weeping over the dead bodies of their mothers disturbed the orgies, were flung into the flames of a burning house. The two follow ing days were spent in plundering and destroy ing the villages. The cattle are Mereri s. The women are claimed by the Arabs, who will sell them when they tire of them. They left, after burning everything that could be burned." An English missionary at Kibanga on Lake Tanganyika writes in 1888 ("Missionary Herald" 1888, 5(32): " At night we could see the vil lages everywhere in flames, the people fleeing for refuge to the lake, and the brigands leading away the women and children in long files. A poor old woman as she was led away caught hold of the clothing of the missionary, and begged him to save her, but she was hauled away by the rope that was round her neck; another received a wound from the butt end of a pistol. Where yesterday we sought to impart instruction and comfort, now reigns the silence of a desert." The Rev Chauncey Maples,of the Universities Mission, says that during a residence of six or seven years he had never gone 70 miles from Ma-;asi without meeting a caravan of slaves. One of them numbered 2,000, and according to Mr. Stanley that number must represent an amount of butchery and an extent of territory turned from populous villages into a desert that is appalling to think of ("Missionary Herald" 1885, 135). Dr. Kerr Cross writes from Karonga in April, 18"<9 ("Missionary Herald" 1889, 413): "For rive weeks the Arabs have harassed us con stantly. They hide in the woods and murder men as they pass to and from their gardens. A few days since a party of Wankonde were thus attacked: one was killed and another wounded. The Arabs cut off the head of their victim and fled home, and it is now stuck on a pole in their stockade. Another was in <the woods cutting trees for a house, when Arabs fired on him, piercing his shoulder. Again a band of our men were fired on by Arabs hidden in the long grass; only one was shot, and he was brought in carrying a piece of his intestines in his hand, and of course he soon died. A week ago we were awoke at midnight by a volley tired quite near our home. In a few minutes every man was- at his post on the stockade, but only one old woman was killed; three bullets had gone through her body, and yet she lived till yester day. What would be the fate of these poor villagers should the missionaries be driven* off? " Livingstone, in his " Last Journals " (59-63), gives some account of the brutalities on the road. June 19th, 1866, he passed a woman tied by the neck to a tree and dead; she could not keep up- with the rest, and in order that she should not become the property of another she was thus- despatched. Dr. Livingstone saw others tied up in the same way, and one lying in the path in a pool of blood. June 26th he passed another woman lying dead in the road. Bystanders told how an Arab had killed her early that morning, in anger that he must lose the money paid for her, because she was too exhausted to walk any further. His "Last Journals," pp. 383-386, gives an account of a merciless and unprovoked massacre of hundreds of native women and others. On the borders of the Red Sea the regular price for girls from 10 to 15 years of age is from $80.00 to $100.00; boys from 7 to 11, $60.00 to $80.00; young women from 16 to 22, $50.00 to- $70.00; and young men from 15 to 26, $30.00 to $50.00. They rarely sell a man over 25 years- old. These slaves are carried to various Moslem countries by pilgrims returning from Mecca. The trade is carried on by Moslems alone in the open market under the shadow of the mosque of the prophet at Mecca (" Missionary Herald " 1888, 93). As to the guilt of Mohammedans in connec tion with the slave trade, Cardinal Lavigerie is very outspoken, and for thirty years he has been in constant intercourse with them. He says (" Missionary Herald " 1888, 561): 1. "I do not know in Africa a Moslem state whose ruler does not permit, and often himself practise on his own subjects, and in ways bar barously atrocious, the hunting and sale of slaves. 2. " It is only Moslems who ravage Africa by slave raids and slave trading. 3. "Where the slave trade is prohibited by Christian powers, I do not know a Moham medan who does not advocate slavery and de clare himself ready to buy or sell Negro slaves. 4. "I know personally in Asiatic Turkey, and in that part of Africa under the Ottoman Sultan, many places where the slave trade and the passage of the sad caravans take place with the complicity of Turkish authorities. 5. Never to my knowledge has any mufti or teacher of the Koran protested against this in famous traffic. On the contrary, in their con versation they recognize it as authorized by the Koran for true believers as regards infidels. 6. "Never to my knowledge has any cadi or Moslem judge pronounced a judgment which implied the condemnation of slavery, but all have sided with the teachers and expounders of the Koran." In conclusion, we cannot more than barely SLAVE TRADE AND MISSIONS 342 SLAVS allude to the unutterable beastliness, as we 1 .! as cruelly, of those .Moslem slave traders, in con nection with the mutilation of boys; for though tin vast majority die after the operation, yet, :i* the market value of the survivors is greater on account of it than would have beeii the price of the whole, the horrid work goes on; to say nothing of another hardly less cruel opera tion performed on girls, to certify to their pur chasers -;hat they have not been outraged after its performance. The following summary of au official paper, read in the Anti-slavery Conference at Brussels, and printed in the London "Times" concerning the Trade in Circassian Women, gives an idea of the difficulty of uprooting the system in Moslem communities. "The Porte cannot see its way (clear) to enter into any practical engagements af- ecting the time-honored and deep-rooted usages essentially connected with the domestic condi tions of the Mussulman social fabric. All the conventions and treaties on the slave trade refer to African slaves; but as regards white Circas sians, it would be impossible, short of a radical social revolution, to prevent the existing traffic, which is quite an ordinary thing, forming part of the domestic institutions of the country, and having a close connection with its religious tenets and usages." Slave Version. The Slave belongs to the languages of .North America, and is spoken by the Indians of the station on the Mackenzie River, Canada. A translation of the four Gos pels was made by Bishop Bom pas, which, at the request of the Rev. W. S. Reeve, Archdeacon of Fort Chipewayan, supported by the Church Missionary Society, was published at London in 1863 by the British and Foreign Bible So ciety. The work of printing was commenced in 1881, but was considerably delayed by the necessity of sending proofs to Mr. Reeve. This edition was printed in the Roman charac ter. In 1884 the same Society also published an edition of the same Gospels in syllabic char acters for the greater benefit of the Indians themselves, under the editorship of the Rev. E. A. Watkins. Thus far 1,268 portions were dis posed of. Slavonic Version. The Slavonic be longs to the Slavonic branch of the Aryan family of languages. The different tribes speaking this language were converted to Chris tianity through the labors of Methodius and Cyril, " who, contrary to the course pursued by Xavier, but anticipating the labors of modern and Protestant Missions and Bible Societies, conferred on those half-savage nations the ines timable blessing of a valuable translation of the Bible." Cyril, who understood the Slavic language, succeeded in making it available for literary purposes by inventing a suitable alpha bet, lie translated not only the liturgy and the pericopes into Slavic, but also commenced a translation of the Bible, which after his death {February 14th, 869) was completed by Method ius. The Old Testament was made from the Sep- tuagint, the IS ew after the Greek text of the so- called Constant inopolitan version. Passing over minor codices still extant, we only men tion that a complete Bible codex of 1429 is at Oxford, and three others of 1499 at Moscow. After the invention of the art of printing, the Psalter was published first (Cracow, 1481-1491; C etynia, 149o); the four Gospels were published in 1512 at Ugrowallachi; and the complete New Testament, together with the Psalms, at Osfog. in 1580. In the year following, the entire Bible was published at the instance of the Ruthenian prince, Coustantine Ostrogski (Ostrog, ].>!>. This edition was often reprinted (.Moscow, 1663, 1727; Kief, 1758, 1779, 1788, etc.; St. Peter>- burg, 1730-39, 1751, 1756, 1757, 1759, 1762, 1788, 1778, 1784.1797, 1802, 1806, 1811, 1815, 1S22, 1862, 1863). The British and Forci-n Bible Sociel} , which also circulates the Sla vonic version, disposed, up to March 31st, 1889, of 876,918 portions of the Scriptures. (Specimen terse. John 3 : 16.) TAKW EorBOS&iOEft Erz Mipz, IAKW M CNA CBOEPO eAHNOpoANArj) AA"AZ 6CTh, AA BCAKZ B KpgAH BZ OHh /HE nOPHK- NETZ, HO HMATh JKHBOTZ B EMNUH. Slavs. The Slavs belong to the Aryan or Indo-European family of nations, and the group in which they are classed is commonly called the Slavp-Germano-Lithuauiau group. Comparative philology has proved the intimate connection and relationship existing between these three members of the group and Latin, Greek, and Sanskrit. The primitive history of the Slavs and date of their immigrations into Europe are covered with the veil of darkness, like those of many other nations. It is generally supposed that they appeared in Europe after the Germans, and that their original settlements extended be tween the sources of the rivers Don and Dnieper, and beyond the Dnieper towards the eastern shores of the Baltic Sea and the river Vistula, and towards the south not farther than the river Pripel. But between the 3d and 4th century A.D. they are found occupying a dis trict the approximative boundaries of which were: from the river Niemeu as far as the mouth of the river Duna; from the Gulf of Riga over the Valdai Heights as far as the mouth of the Oka; on the east, a line stretch ing from the Oka to Kieff and from there to the river Boog, while on the west the line ex tended to the Carpathian Mountains and the upper Vistula. Towards the end of the 5th or beginning of the 6th century the Slavs occu pied the northern banks of the Danube; they soon crossed over and took possession of its southern banks, whence they spread them selves as far down as Albania, Thessaly, Epirus, and even the Peloponnesus. According to some, these immigrations of the Slavs into the Balkan Peninsula began in the 3d or 4th century and lasted till the 7th. In the 7th century A.D. the Servians and Croats, mov ing from the Carpathian Mountains, occupied the present Servia, Bosnia, Herzegovina, and pushed on into Croatia and Dalmatia. The region around the rivers Elbe and Oder were likewise occupied by Slavs, who, however, like the Baltic Slavs, were swallowed up in and amalgamated with the Germans; but the Slavs in Upper Austria, Styria, Carinthia. and Kraina have maintained their own ground, though the Germans have considerably encroached upon them. The introduction of Christianity among the Slavs is the turning-point in their history; and SLAVS 343 SLAVS with it, their history takes a more definite shape and course. This momentous event was brought about by the combined efforts of two brothers, Cyril and Methodius, natives of Salouica.whom all the Slavs venerate as their apostles and "illuminators," and whom they worship as saints. Cyril, the younger brother, was a man well versed in all the learning that Byzantium at that time could impart, and on account of his erudition he was honored with the title of "philosopher." Giving up all the honors and emoluments to which they might have easily attained, the two brothers went to Paunonia at the request of Prince Rostislav, to preach Christianity among the Slavs of Pannonia. Here they devoted themselves to the spread ing of the gospel, and the translation of the Scriptures and the most essential liturgical books. Cyril revised a Slavic alphabet, con structed on the basis and model of the Greek, which is still known by iheuameof "Kyrillit/.a" (Kyrill s alphabet). It consisted of 38 letters, 24 of which were the 24 letters of the Greek alphabet, while 14 others were devised by Cyril to express sounds peculiar to the Slavic speech, and for which there were no corresponding Greek letters. In spite of the opposition of the German clergy, Cyril and Methodius succeeded in obtaining the approbation of the Pope, and he allowed them to use the Slavonic language in the church services. During a visit to Rome, in 869, Cyril died, aged 43 years; while Me thodius returned to Moravia, having been ap pointed its bishop by the Pope. But he soon found his position shaken by the virulent op position of the German clergy, was dispossessed of his bishopric, and died, it is said, in prison in 885. The total number of the Slavs is estimated at about 90,000,000, distributed in round numbers as follows: Russians, over 60,000,000; Bulgarians, 4,000,000; Serbo-Croats and Slovenes about 7,000,000; Tchekho (czech) Moravians and Slo vaks, 7,000,000; Poles about 10,000, 000; andSer- bo-Laosatians about 150,000. According to their religious denominations, about 68,000,000 Slavs belong to the Eastern or Orthodox Church; 20,000,000 to the Catholic; 1,51 ), 000 to the Prot estant; and about 800,000 are Mohammedans. To the Eastern Church belong the Russians, the Bulgarians, and the Servians; to the Catholic Church belong the Poles, the Tchekho-Mora- vians and Slovaks, the Croats, and the Slovenes. The Protestant Slavs are distributed as follows: Slovaks, 640,000; Poles, 500,000; Tchekho-Mo- raviaus, 150,000; Serbo-Lausatians, 130,000; Slovenes, 15,000; Servians, 13,000; Bulgarians, 5,000. The Mohammedan Slavs are found chiefly in Bosnia and Herzegovina (500,000), and Bulgaria (about 250,000), who, however, have retained and speak their respective Slavic dialects. According to their geographical distribution, the Slavs are divided into (1) Southeastern Slavs, comprising the Russians, the Servians, the Croats, the Slovenes, and the Bulgarians; (2) Western Slavs, comprising Bohemians or Tchekhs (with their subdivisions, proper Tchekhs, Moravians, and Slovaks), Lansatian Serbs (divided into upper and lower Lansatiaus), and Poles. Accordingly the Slavic languages are also divided into two branches: (1) South eastern, including the Russian, the Bulgarian, the Servian, the Croat, and the Slovene, with all their local dialects. (2) Western, including the Bohemian, the Polish, and the Serbo-Lansaiiau, with all their local dialects. The Catholic Slavs use the Latin language in their church services and the Latin alphabet in their literatures, while the Orthodox Slavs use the " Kyrillitza," with some partial modifications, in their writing, and the " Church-Slavonic" in their churches. This "Church-Slavonic" language is the Palieo- Slovenic of Cyril s translation of the Scriptures, changed and modified according to the orthog raphy and grammatical construction or forms of the Russian. The most ancient manuscript of the Kyrillitza which bears a certain date, is the " Ostromirov s Gospel," written in 1053 for a Russian prince named Ostromir. There are other manuscripts, written in another alphabet, known as the " Glagolitza," which date prob ably as far back as this, and perhaps are older. There can be no doubt that even in the ninth and the tenth centuries there existed various Slavic dialects, just as we rind them now; but these dialects were nearer and ranch more intel ligible to each other than at present. The differences did not relate so much to lexico logical distinctions, as to distinctions in sound and pronunciation. Thus, for example, the ancient Bulgarian wordpuntorpont (road, way) was written and pronounced pool in Russian just as it is to-day. This explains how the work accomplished by Cyril and Methodius was accessible to all the Slavs in the ninth century, and how the literary productions of one Slavic tribe could be very easily transcribed and appropriated by another. But in the course of time these various Slavic dialects have tended to diverge more and more from each other, until at the present time they form quite distinct languages. The use of the Latin alphabet by the Catholic Slavs and of the Kyrillitza by the Orthodox tends to make this divergence still wider, as it makes their literatures unintelligible to each other. The common Bulgarian or Ser vian of to-day can hardly understand the spoken or literary language of the Pole or the Bohemian ; nor can the Slovak or the Slovene comprehend the Russian. Then the foreign linguistic ele ments that have entered into the lexicological formations of the respective dialects have in creased the differences. German and Latin have had a great influence over the Western Slavs, while Greek, Turkish, and other foreign languages have exerted a similar influence upon the Bulgarian, the Servian, and the Russian. In grammatical forms and construction all the modern Slavic dialects, with the exception of the Bulgarian, have retained a close resemblance to the Palaco-Slovenic language, and one well acquainted with the latter will not find much difficulty in mastering and understanding the various Slavic dialects. In conclusion, we must say that many fanci ful derivations and explanations of the word " Slav" have been given. The most probable one is that the word is derived from Slovo, which means "word" or "speech," and the name in its ancient orthography is "Slovyanin," which the Russians have converted into " Slav- yanin" and the Europeans into " Slavs." So Slovyanin means the " man of speech," while the Germans, the nearest neighbors of the Slavs in olden time, were and are still called by the Slavs, Nyemtzi, from "nyem," meaning "dumb." SLOVAKS 344 SLOVENES Slovak*. The Slovaks are, strictly speak ing, ouly a branch of the Bohemian race, and their language may be considered as a dialect of the Bohemian language. But of late years a separatist movement has risen among them, and they are trying to form a literature of their own and to be treated as a nation apart from the Bohemians, which is rather a sad comment upon the much-vaunted theory of pauslavism. The Slovaks inhabit the northwest of Hun gary, and number over two millions. The freater mass of them (1,583,000) belong to the toman Catholic Church and 640,000 are Prot estants. They settled in the present territory they occupy towards the end of the 5th century, and shared the fate of the Bohemians and Mo ravians in many historical events. Christianity was introduced among them before the first half of the 9th century by German preachers; and later on in the same century Methodius, the Slavic apostle, introduced among them orthodox Christianity, together with the Slavic liturgy. But this orthodox Christianity could not be maintained for a long time, and after the death of Methodius (885) it was replaced by Latin Christianity and the Latin liturgy. In 907 A.D. the Hungarians put an end to the existence of the great Moravian kingdom, which had united under one sceptre the Slavs of Bohemia and Moravia and the Slovaks. In 999 the country of the Slovaks was conquered by the Poles, but soon after they fell again under the Hungarians, who practically put an end to their political inde pendence. They preserved, however, their local liberties and national immunities for a long time, and in the 15th century the doctrines of Huss found warm adherents and followers among them. The dispersion of the Hussites and the emigration of the Bohemian and Mora vian brethren strengthened still more the Slo vak ian reformed party, and the Bohemian lan guage along with Bohemian books was estab lished among them. Luther s reformation like wise found an entrance among the Slovaks not only among the common people, but also among the nobility. But a Catholic reaction, which manifested itself as far back as the 16th cen tury, gradually recovered its ascendancy, and though it could not entirely put down Protes tantism, it spread among the larger part of the Slovaks. The efforts of the Hungarians to im pose upon the Slovaks the Hungarian language about the end of the last century provoked a counter-movement on the part of the Slovaks, who defended their nationality and language against the encroachments of the Hungarians by developing a national literature of their own. Although the lot of the Slovaks under the stern rule of the Hungarians is not a very enviable one, still the national sentiment among them is so strong that the efforts of the Hunga rians to keep them down and to denationalize them will prove vain. Slovak Version. The Slovak belongs to the Slavonic branch of the Aryan family of languages, and is spoken by the Slovaks, who live in the northwest of Hungary, and who are either Protestants or Roman Catholics. The former read the Bohemian Bible, and number about 500,000; the latter, whose number is 1,300,000, had only the dominical Gospels and epistles, published in their language at Buda in 1818- 1822. In the year 1831 an entire Bible was published for their benefit at Gran. The trans lation originally made by Bernolak was edited by Canon Georg Palkowicz, in two volumes. In the year 1883 the British and Foreign Bible Society published an edition of Palkowicz s New Testament, with approved and alternative readings in Roman characters, instead of the Gothic, as originally published by the editor. Up to March 31st, 1889, about 20,000 copies of the New Testament were disposed of. Slovenes. The Slovenes inhabit the dis tricts of Carinthia, Kraina, Styria, and Istria in Austria, and number about one and one-third millions. They are classed among the South eastern Slavs, and their language forms a branch of the South Slavic dialects. It bears a strong relationship to the Serbo-Croatian language, and in its lexicology has a great resemblance to the Bulgarian. The Slovenes belong to the Roman Catholic Church, with the exception of about 15,000 Protestants, and they all use the Latin alphabet, with some slight modifications, in their literature. The Slovenes settled in these parts of Europe in the 6th century; and about the end of the 8th they fell under the dominion of the Franks in the reign of Charles the Great. Their petty princes were allowed to rule over them as vassals of the Franks until, in the course of time, the country was entirely subju gated to German rulers, and ever since has formed a part of Austria. Christianity was in troduced among the Slovenes in the 7th cen tury by preachers who came to them from Aquilea (in Italy) and from Salzburg; but i the second half of the 8th century, and es pecially after the Prankish conquest of the country, the Catholic Archbishop of Salzburg, Virgilius (known as the apostle of the Slovenes), succeeded in establishing Catholic Christianity among the Slovenes through his German preachers. That the Slavic apostles Cyril and Methodius ever labored among the Slovenes is doubtful, still there are some very high author ities on the Slavic languages who claim that the language in which the original translation of the Scriptures was made by St. Cyril and Metho dius was the language of the Slovenes, and not that of the Bulgarians. Hence they call it Palseo-Slovenic in distinction from the Neo-Slovenic. The most ancient linguistic re mains of this old Slovenic language are the so- called " Freisinger Extracts," found in an old Latin manuscript, and referred to the 9th century. Up to the 16th century the Slo venic language seems to have been almost lost, and to have been replaced by the Latin and German. This was due to the fact that litera ture was exclusively in the hands of the clergy. But when the Reformation found its way among the people a movement was made to bring to notice the vernacular of the people as a means of their enlightenment and instruction. Primus Truber (1508-1586) was the most active laborer for the spread of the new ideas among his people and for the elevation of the national idiom. He found many followers and adher ents, and, thanks to his labors and theirs, a translation of the whole Bible, the first one in Slovenic. was published in 15S4, the New Testament having been translated by Truber himself. Unfortunately this reformatory move ment did not last long, and in the first half of the 17th century it was suppressed by a Catho lic reaction, which violently raged against the SLOVENES 345 SMITH, ELI reformed party, banishing all those who refused to return to Catholicism, confiscating their property, aud burning all the books and pub lications of Truber aud his followers with such zeal that they are now seldom to be found. This persecution put a stop to all religious and literary progress among the Slovenes, so that all literary activity remained at a standstill till the end of the last century. The literature re mained in the hands of the Catholic priests and the Jesuits. But in the general revival of the Slavic dialects and nationalities that began in the beginning of the present century the Slo venes also have begun to cultivate a national literature in their national tongue, and this movement has gone on increasing, especially since 1800. Slovenian Version. The Slovenian is n language of the Slavonic family, and is spoken in Illyria. The first who published a transla tion of Matthew for the Protestant Slovenians was Canon Truber, Tubingen, 1555, and the New Testament in 1577. A complete Bible prepared by Georg Dalmatyu was published at "Wittemberg 1584. A New Testament was also published by St. Kuzmicz, Halle, 1771, Pres- "burg 1818. For the Catholic Slovenians, Thomas Kron, bishop of Graz, translated the dominical Gospels and Epistles (Graz 1612); Ludwig Schonlebeu (ibid. 1672,1678); Paglowic (Laibach 1764); Marcus (ibid. 1777). A translation of the New Testament by Japel and Kumerdy was published at Laibach 1784-86, aud a com plete translation of the Bible in ten vols. was issued 1791-1804. None of these translations were regarded by the British and Foreign Bible Society as suitable for circulation. At last the Society succeeded in finding a suitable trans lator (1869), who translated the Gospels of Mat thew aud Mark into the Slovenian dialect, taking the original as his basis. As was to be expected, the publication of these Gospels awakened a violent opposition; but the success which at tended their circulation encouraged the Bible Society to go on, aud in 1882 the New Testa ment aud the Psalms, translated and edited by Professor Stritar, was published for a million of Roman Catholics, among whom there is not a single Protestant community, or a single Protes tant, except the Bible colporteurs. In 1888 the book of Isaiah, also translated by Professor Stritar, was published, Genesis having been issued in 1885. Up to March 31st, 1889, 72,650 portions of the Scriptures were disposed of. (Specimen verse. John 3 : 16.) Kajtrtako. je Bog ljubil>vet, da~je~sina vojega" edinorojebega^dal.Ma- t kdorkoli veruje va-nj, ne pogine, nego da ima vecno ^ivljenje. Smith, Azariah, b. Manlius, N. Y., U. S. A., February 16th, 1817; graduated at Yale College 1838. At the time of his conver sion in college he became interested in missions, and decided to be a missionary. After gradu ating, he studied medicine at Geneva, N. Y., with Professor Spencer, attending six lectures daily. In 1839 he went to Philadelphia, where he had access to the. Pennsylvania hospital and dispensary. In October of that year he entered the Divinity School, New Haven; received from the medical school connected with the college the degree of M.D. January 24th, 1840. He at tended also lectures of the Law School on Black- stone s Commentaries. He was ordained at Manlius August 30th, 1842, aud embarked for Western Asia November 17th, as a missionary of the A. B. C. F. M. After residing a few months at Broosa and Constantinople, he went to Trebizoud, spending five months in studying Turkish and practising medicine. In 1844 he visited Smyrna, Rhodes, Cyprus, and Beirut, andmadeatour in the interior to Aleppo, Oorfa, Diarbekir, and Mosul. He travelled fora time with Mr. Layard. He was present at the death of Dr. Grant at Mosul. This year he made a dangerous tour in the mountain Nestorian dis tricts of Koordistau. In 1845 he travelled ex tensively, after visiting Constantinople, includ ing a visit to Trebizoud and Erzeroom, remain ing a year and a half. He was attacked by robbers for affording protection to an Ar menian priest who had fled to his house; but by his courage and perseverance the offenders were punished, aud damages recovered from the Turkish Government His travels were extensive, and he often took long journeys to prescribe for cholera patients at different mis sionary stations. " Dwight s cholera mixture," widely used in the United States in 1849 for the cholera, was his preparation. Once he was attacked with the disease in the wilderness, his attendant forsaking him through fear; but after two days of suffering he recovered so as to pro ceed on his journey. On account of his pecu liar adaptation to different fields, he labored for longer or shorter periods in many places; but Aiutab, to which he was sent in 1848, and which he made his missionary home, he loved most of all. There he had seen the most won- derful displays of divine grace, and there he wished to close his earthly career. He returned to America in 1848, was married, and went back to his field. Dr. Smith was a thorough scholar. He published valuable papers on meteorology, Syrian antiquities, and natural history in the "American Journal of Science." He died June 3d, 1851, at Aintab. Smith, Eli,b. Northford, Conn., U. S. A., September 13th, 1801; graduated at Yale Col lege 1821; taught in Putnam, Georgia, for two years; graduated at Audover Theological Semi nary 1826; ordained May 10th same year; left for Malta under appointment of the A. B. C. F. M., May 23d, 1826, as superintendent of a missionary printing establishment. In 1827 he went to Beirut to study Arabic._ The mission aries being obliged to leave Syria on the general outbreak of the war after the battle of Nava- rino, Mr. Smith in 1828 returned to Malta. He was subsequently transferred to the Syrian mission; travelled through Greece in 1829 with Rev. Dr. Anderson, and with Rev. H. G. O. Dwight 1830-31 in Armenia, Georgia, and North Persia, thus opening the way for the establish ment of the Nestorian Mission at Oroomiah. Returning to the United States in 1832 he pub lished "Missionary Researches in Armenia" (2 vols., Boston, 1833), also a small volume of "Missionary Sermons and Addresses." In 1833 he embarked for Syria, accompanied by Mrs. Smith, formerly Sarah Laumau Hunting- ton, whose brief but bright missionary career of only three years was terminated by her death at Smyrna. September 30th, 1836. In 1836 Mr. Smith was wrecked on the coast of Asia Minor. In 1837-38 and 1852 he was the com panion and coadjutor of Prof. E. Robinson in SMITH, ELI 346 SMYRNA his extensive explorations of Palestine. " By his experience us an Oriental traveller, his tact in eliciting information, and his intimate knowledge of Arabic lie contributed largely to the accuracy, variety, and value oft lie discover ies of Biblical Geography recorded in Dr. Robinson s celebrated Researches. " In 1838 lie again visited the L nilcd Siaics. In passing through Europe he prosecuted inquiries con cerning Arabic topography, and other details necessary to render the printing establishment as complete as possible. During this visit he travelled extensively in the United States, speaking and preaching to great acceptance. He returned to Beirut with his second wife, who died in a year. His health being greatly impaired, he made his last visit to the United States in 1845. With health restored he re- embarked for Syria in 1847. He now devoted himself in earnest to the work of preparing a new translation of the Bible into Arabic, to which he had made all his plans subservient. Intending originally to be connected with the press he was led to pursue the study of Arabic and kindred languages. Among his qualifica tions for a translator as well as editor was his ripe scholarship. His learning was extensive and accurate. To the ancient classics he added an acquaintance with French, Italian, German, and Turkish. With the Hebrew he was very familiar, and the Arabic, the most difficult of all, was to him a second vernacular. Not only did his learning fit him for the difficult office of editor, but by long practice and close at tention to the business of printing in all its branches he acquired an unusual skill in man aging the minutest details. He not only wrote himself for the Arabic press, but devoted much time and labor to correcting and properly editing works written or translated by others. For many years he carefully read the proof- sheets of nearly everything that went through the mission press. He spent also much time and intense labor in superintending the cutting, casting, and perfecting of various fonts of new type made from models which he had himself drawn with the utmost accuracy. This work was done at Leipsic in the celebrated establish ment of Tauchnitz. After eight years of in- incessant toil he completed the translation of the New Testament, the Pentateuch, the Minor Prophets from Hosea to Nahum, and the greater part of Isaiah. The degree of D.I). was conferred upon him by Williams College in 1850. With all his qualifications for the literary department, and his devotion to the work of translating, Dr. Smith was still a mis sionary of Christ, entering with his whole heart into all plans for the spread of divine truth. "By diligent effort he early became a fluent speaker in the vernacular, and ever after it was his delight to preach the gospel in the family, by the wayside, and in public assem blies." He had a strong desire to recover, and had prayed often and earnestly that lie might be spared to complete the translation of the Bible. But God s plans, he said, were best, and he was grateful that he had been allowed to labor thirty years as a foreign missionary. His death was verv peaceful. He died at Beirut, January llth, 1857. His work was taken up by his associate, Rev. C. V. A. Van I >yck, D. D., and carried to its com pletion on the basis furnished by Dr. Smith, and the Arabic Bible is to-day one of the finest of monuments 1o missionary scholarship (see article Arabic Version). Smif lilicUl, a town in Orange Free State, Southeast Africa, north of Bapatli, northwest of Aliwal, North. Mission station of the Paris Evangelical Society; 1 missionary, 100 commu nicants, 30 scholars. Smyrna (Turkish, Ismir), a city of Turkey, at the head of the Gulf of Smyrna, about 200 miles southwest of Constantinople. Popu lation about 150,000, of whom a little more than half are Turks and the remainder Greeks (40,000), Armenians (10,000), Jews (15,000), and Europeans The climate is hot and trying, the summer being very oppressive. The genera] appearance of the city from the sea and also from the Acropolis is very attractive, many of the houses, especially in the Christian quarters and along the quay, being < f stone, and well built. As a business centre Smyrna has grown rapidly in importance, especially since the es tablishment of two lines of railway connecting it with the interior of Asia Minor. European customs and influence have also been largely predominant, and the intimate connection of the large Greek population with Greece and the islands of the ^Egean, has helped to make it a centre of far greater commercial activity even than Constantinople. It has also derived con siderable importance from the fact that it is the only Turkish city where the fleets of Europe and America can visit, and during the cooler months there is seldom a time when one or more war-ships are not anchored in the road stead. As a station for missionary work Smyrna has been prominent from the earliest times. The interest of its name as the home of Poly carp, and the only remaining one of the Seven Churches addressed by the Apostle John, naturally drew attention to it; but even more was probably due to the fact that at the commencement of the present century it was the only city of Turkey that was really open to missionaries, and with which there was direct communication from. European and American seaports. The British and Foreign Bible Society (q.v.) early established an agent here, and the first mis sionaries of the A. B. C. F. M. to ihe Levant were located here (see A. B. C F. M. and Ar menia). At present the missionary work is carried on among the Greeks and Armenians by the Western Turkey Mission of the A. B. C. F. M., with 3 ordained missionaries and their wives and 4 female missionaries. There are 9 out- stations, 28 native helpers, 3 churches, and 162 church-members. There is a huge and suc cessful girls boarding-school and a kindergar ten establishment. Work among the Jews is carried on princi pally by the Established Church of Scotland, with 1 ordained and 1 medical missionary, 1 female missionary, schools, 1,S2S scholars (1,040 Jews, 698 Greeks, etc., 90 British); 220 communicants (IS Jews, 167 British, 35 Greeks, etc.). The London Society for the Promotion of Christianity among the Jews also have a mis sionary and , colporteurs. The Smyrna Kc-t is an establishment man aged by some English ladies, though started by Miss Maria A. West, for many years a missionary of the A. B. C. F. M. in Con- SMYRNA 347 SOC. FOR PROM. CHR. KNOWL. stantinople and Iljirpool. Its prime object is to reach the sailors of different nationalities that throng the port of Smyrna, and are easily led astray by the liquor-saloons, that are very numerous. A central and commodi ous room was hired and titled up as a cafe and reading-room. Coffee, tea, chocolate, etc., with other light refreshments, were served; reading-matter was supplied in the form of newspapers and periodicals; and in the evening there was a gospel service, in which singing held a prominent place. Later on another room also was hired for Sabbath services. An English sailor was. engaged to go among the seamen, and every steamer and sailing-vessel was visited for the purpose of inviting the sailors to The Rest." While attention was especially given to the sailors, work was done for all, and the numbers of all nationalities and every condition who were reached was very large. One of the most interesting developments of missionary work has been the formation and the growth of the Greek Evangelical Alliance. It originated in the effort of Rev. Geo. Constau- tiue, D.D., a native Greek, educated in Amer ica, to place the work among the Greeks on a firm basis of self-support. For many years work for that people had seemed almost hope less. The Greek spirit seemed antagonistic to Protestantism, and hostile to any reform in the church itself. The distractions of a seaport also proved great obstacles, and there seemed no way of reaching the people. Dr. Constau- tine commenced a series of sermons in the hall connected with " The Rest," and by his elo quence drew large crowds. A profound im pression was made, and the hierarchy saw that they were in danger of losing their power. The volatile nature of the Greeks rendered it easy to stir a tumult. Threats were uttered, stones were thrown at the windows of the hall, and on one Sunday a mob attacked the place, seek ing especially for Dr. Constantine. Not find ing him, they turned and went to his house, which they assaulted. Mrs. Constantine, a lovely American lady in feeble health, suc ceeded in drawing the bolt to the iron door, and the mob was forced to content itself with what damage it could effect from the street. So great was the shock to Mrs. Constantine that she never recovered from it, but a few months later died, undoubtedly from the effects of the nervous strain at that time. The .priests soon saw that they had overdone the thing. The American consul took prompt measures, and the result was a greater interest in Christian life than at any time before. The Alliance grew until it has become a most potent influence, not only in Smyrna, but in many other Greek communities of Asia Minor. (See article A. B. C. F. M., Western Turkey Mission.) Snow, Benjamin Galen, b. Brewer Maine, U. S. A., October 4th, 1817; graduated at Bowdoin College 1846, and Bangor Theo logical Seminary 1849; ordained September 2">tl>, 1851, and sailed November 18th, 1851, a missionary of the A B. C. F. M., for Microne sia He was stationed at Kusaie and Ebon. F m failure of health he returned home in 1868, re-embarked in 1871. In 1877 his health again failed, and he returned to the United States. "Among a people sunk in the lowest degradation, isolated from the world, long de pendent for all communication with home friends on the yearly visit of the Morning Star, he began and carried forth his work with unshaken faith in the promises of God. He lived to see Christian communities estab lished on islands that had been the habitation* of cruelty, to see men that had been the dread of the hapless mariners cast away on the coral reefs that girded their island-homes, the hum ble followers of Christ." He died at Brewer, Me., May 1st, 1880. Society for Promoting CBiristian Knowledge. Headquarters : Northumber land Avenue, London, W. C., England. This Society is the oldest organization for Christian work of the Church of England. It was founded in 1698, ami has since carried on its work in ever-widening spheres of activity, and with ever-increasing expenditure of funds. Its history has not been furnished us, and the meagre facts which can be gained from its report must suffice instead of the lengthy notice which is its due both on account of its age and its widespread usefulness. Organization, The Society is composed cf persons who must of necessity be members of the Church of England or some church in full communion with it. New members are received on recommendation of the existing members, after which they are elected, and on payment of a certain annual sum are entitled to full privileges. Persons who make subscrip tions are entitled to some privileges in the form of receiving books and tracts; thus the Society is a close, self-perpetuating organization, with intimate connection with the Church of Eng land, though apparently responsible to no one except its own elected authorities. Officers. Her Majesty, the Queen of England, is the patron of the Society. The Archbishop of Canterbury is the president, and there are- numerous vice-presidents, comprising mainly the other archbishops and bishops of the Church of England, together with like dignitaries of any church in full communion with the Church of England, who may be members of the Soci ety. There are four treasurers, two general secretaries, and two who are designated orga nizing secretaries. A general committee of administration called the Standing Committee, is assisted by special committees, such as the Committee of Finance, of Foreign Translation, of General Literature, the Tract Committee, etc. Under one broad comprehensive title, the Society combines the work of many depart ments, each of which might well be the work of a single society. In its endeavor to aid Christian work of any kind throughout the world, it is: 1. THE BIBLE AND PRAYER-BOOK SOCI ETY OF THE CHURCH OF ENGLAND. In this branch of the work is included the producing and circulating of these books or portions of them not only in England but throughout the world. The publication is in seventy-five or more different languages. By grants of money or books; by supplying these publications at cost or less; by assisting translation and publi cation committees in various foreign lands, the work is carried on, and during the year 1889-90 over 600,000 books or portions have been circu lated. 2. A TRACT AND PURE LITERATURE SOCIETY. SOC. FOR PROM. CHR. KNOWL. 348 SOC. FOR PROP. OF THE GOS. It produces and circulates distinctively relig ious works, together with works by able writers, oil science, history, and general literature, including fiction of a pure and elevating charac ter. In connection with this branch of the work, grants of books are made to churches, reading-rooms, missions of every kind, deserv ing seamen, sailors, etc. 3. A HOME CHUHCH MISSION AND EDUCATION SOCIETY. In addition to the general Home Missionary work curried on along the lines al ready mentioned, there are the following dis tinctive objects of its care: (a) A college (St. Katherine s) at Tottenham, England, where school-mistresses are trained. It has a capacity for 100, with the highest records for any such institution in England, (b) A training college for lay-workers was founded and is maintained in the east of Lou- don, (c) Money is given towards the building .and fitting up of church institutes, and the building and renting of Sunday-schools, to gether with other purposes in connection with church education, such as the providing of lec turers on church history, the preparation of lec tures and magic-lantern slides, to be rented out at low rates to churches or districts desiring such means of educating the masses, and many other plans along the same general lines. 4. A FOREIGN AND COLONIAL MISSIONARY SOCIETY. This work is accomplished in var ious particular ways: (a) Churches, chapels, mission-rooms are built or aided in being built in the dioceses of the church the world over. Over 7,000 were granted for this work during the year 1889-90. (b) Native clergy and lay mission agents are taken under its care and trained for their future work. During the year 26 such students were in training for holy orders, and 68 for lay work. <(c) Medical missions are maintained or estab lished, and medical missionaries, both men and women, are trained for the work. The sum expended for this purpose during the year was 500. (d) Bishops and clergy are endowed. For this object 500 were spent during the year, (e) As mentioned above, Bible translation and other work of similar character has been aided, and books of many varieties have been donated or the work of publication assisted. In connection with this work, the Translation Committee is assisted by vernacular sub-com mittees in Madras (Tamil and Telugu). Punjab Sind, Bombay, and Calcutta. Depots for the Society s publications have been established at 25 places on the continent of Europe. 5. EMIGRANTS SPIRITUAL AID SOCIETY. An important and in some respects unique feature of the work of the Society is the care which it exercises over the many emigrants who annually leave the shores of Great liritain for other lauds. These emigrants are watched over both spiritually and temporally in the following ways: Chaplains attend them on their departure, and letters are given to the Society s representa tives in foreign lauds who meet the emigrants on their arrival, often give them substantial aid in locating in their new homes, besides protect ing them from the wiles of those who are ready to take advantage of their ignorance and strangeness. In many cases chaplains are de puted to accompany a shipload of emigrants, and a matron is sent to look after the single women. During the voyage a long one when Australia, New Zealand, or South America is the objective point the gospel is preached, church ordinances are administered, and the weary days whiled away by lectures which deal with the country of their destination, in regard to which many of the emigrants are sadly ignorant. At the principal cities, especially the ports of the United States, the Society has its representa tives, who meet the emigrants on arrival whether they bear letters of recommendation or not; and in Canada, Tasmania, Australia, South Africa, South America, and New Zealand the emigrant receives like attention. These, briefly stated, are the various branches of the important work of the Society. During the year 1889-90 the total value of the grants made to these various objects, partly in books, was 42,397. To meet this expenditure, the Society depends on its annual subscriptions, on donations, and legacies, from all of which sources its income during the year mentioned amounted to 44,215. Society for the Propagation of the Gospel in Foreign Parts. Headquarters, Society s Office, 19 Delahay Street, Westminster, London, England. The Society for the Propaga tion of the Gospel in Foreign Parts received its first charter in 1701 from King William III., upon application of Archbishop Tenison, one of a committee appointed by the Lower House of the Convocation of Canterbury to consider what was to be done for " The Promotion of the Christian Religion in the Plantations and Colonies beyond the Seas." The Society, as incorporated by the king, consisted of ninety-six memliers, the char ter providing that the two Archbishops of Can terbury and York, the Bishops of London and Ely, the Lord Almoner, the Deans of St. Paul s and of Westminster, the Archdeacon of London, and the two Regius and the two Margaret Pro fessors of Divinity at Oxford and Cambridge should always belong to the Society, which was founded for the " receiving, managing, and dis pensing of funds contributed for the religious instruction of the queen s subjects beyond the seas ; for the maintenance of clergymen in the plantations, colonies, and factories of Great Britain, and for the propagation of the gospel in those parts." Work was commenced at once among settlements of English people engaged in trade in Moscow and Archangel, and was rapidly extended to North America, the West Indies, and other colonies; but the Society did not become a distinctly missionary agency until 1821. INDIA had been opened to the gospel in 1813, and in 1818 the S. P. G. undertook the foundation of a Missionary College at Calcutta. Its funds being pledged to colonial mi-sums already existing, vigorous efforts were made to increase its income, and a memorial was ad dressed to the Prince Regent, praying that a royal letter, authorizing a general collection, might as, in former times, be issued. The pro ceeds from this letter, amounting to 45.747, were devoted to the Missionary College, which was designed to meet not only the present wants of the mission, but also all the requirements of a growing church. The plan combined chapel, hall, library, and printing-press; and instruction was to be given in the principal languages and dialects of India, as well as in the sacred and classical languages. The original object of the college was the education of native East Indian SOO. FOR PROP. OF THE GOS. 349 SOC. FOR PROP. OF THE GOS. and European young men for the service of the church; but some years after its foundation it was enlarged for the reception of law-students. The practical working of the college was in many respects unsatisfactory; nevertheless, with in a few years missions, in charge of the college graduates, were established in some of the larger villages south of Calcutta. Among the tirst were Tollygunge, Howrah, and Barripur. These missions, before many years had passed, extended over an area of 40 miles north to south, by from 12 to 20 east to west, embracing 113 vil lages, with 26 chapels and 7 schools. The col lege is regarded as the key of missions of Ben gal, and the present reports show that after a long series of disappointments and failures it is at last fulfilling the purposes for which Bishop Middleton (first Bishop of Calcutta) founded it. It is not only doing its proper work by training and sending forth students representing eight distinct race-;, but has evidently become the centre of the Christian education of Bengal, and also of such evangelistic work as is being carried on in its immediate locality. In 1841 a mission was commenced at Cawn- pur, and in 1852 the Delhi Mission was es tablished; both suffered severely in the Mutiny in 1857, and the latter was entirely swept away, but was recommenced in 1860, and in 1877 was given fresh life by an organ ized effort of the University of Cambridge to maintain a body of men who should live and labor together in some Indian city. Delhi was chosen for this venture, the 8. P. G. becoming responsible for the larger part of the mainte nance of the Cambridge contingent. In 1869 the Chutia Nagpur Mission of Pastor Gossner was transferred, with its 17,000 Kol converts, to the S. P. G. The district within the sphere of this mission comprised 300 villages, divided into 35 circles, in each of which a reader was placed, who read prayers, instructed inquirers, and was visited periodically by the chief missionary. In 1826 the work which had hitherto been carried on in Madras by the Christian Knowl edge Society, was undertaken by the 8. P. G., which in 1835 constituted Madras a bishopric, comprising three circles (1) Madras itself, with a few isolated stations and the missions in the Telugu country and Hyderabad ; (2) Tanjore and Trichinopoli, including the various stations connected with them, together with Cuddalore; and (3) Tinnevelli and Ramnad. The connection of the Society with Bombay (1836) was until recent years very slight. In 1869, when Bishop Douglas arrived at Bombay, he found that the entire missionary staff was laboring in the city itself and its immediate neighborhood. He proposed to commence a chain of mission stations, of which Poona, Kolhapur, and Ahmadnagur should be the chief. This plan was carried out, and the work has become so great that " Ahmadnagar itself could absorb all the 8. P. G. staff in the diocese." Burma was entered in 1859; the See of Ran- S)on now includes work in (1) the city of angoon, with St. John s College (which has 636 scholars), and the training institution at Kemmendine ; (2) the general work of the mis sionaries at Moulmein, with a considerable Ta mil Mission ; (3) Toungoo, amon<j the Karens ; and (4) in Upper Burma, at Mandalay and Shweybo. The work in Burma has always been largely educational, but among the Karens is also distinctly evangelistic. The Society commenced work in Ceylon in 1838, and late reports from Colombo speak of great missionary activity, which has roused the Buddhist priests from their usual lethargy into violent opposition. The work of the diocese of Singapore, Sara wak, and Labuan falls into several divisions; Singapore itself, the care of English congrega tions, and the heathen in the scattered portions of the Straits Settlements; and the missions in Borneo, including new work in the territory of the North Borneo Company. JAPAN. The mission 10 Japan was com menced in 1873, and the North China Mission in 1874: in the former the missionary force has been increased from two to six, and from Osaka, Tokyo, and Kumarnoto the work is progressing with encouraging rapidity. In China, work is carried on in Chefoo, Peking, and Yung Chang, and a mission to Korea was undertaken in 1889. AFRICA. The work of the S. P. G. in South Africa was begun in 1820, when a chaplain was sent to Cape Town: it now comprises the dio ceses of Cape Town, Graham s Town, St. John s, Zululand, Maritzburg, Bloemfontein, Pretoria, and St. Helena. In addition to pastoral la bors for English colonists, much missionary work is carried on among the native tribes, and the Kafir and other converts are now numbered by thousands, and the foundation is laid of a native ministry fund supported entirely by themselves. Much attention is given to school and industrial work hi the South African sta tions, and five branches of industry are regu larly taught; in the boys department, carpen try, wagon-making, blacksmithing, tinsmith- ing, and gardening, while the girls are in structed in the usual branches of household work. The Bishop of St. John s has asked per mission of the Society to begin work in Poudo- land, occupying one quarter of his diocese, but quite unevangelized. The Pondowise are the least civilized of the native rates, and all work hitherto attempted among them has been un successful. The diocese of Mauritius includes not only that island, but its many small de pendencies, embracing Diego, Garcia, liodri- gues, the Seychelles Archipelago, and many small islands of the Indian Ocean. The popu lation of these islands is about 376,000, of whom a large proportion are Creoles, cooties from In dia, and children of liberated slaves. The S. P. G. commenced work in Madagas car in 1864, and obtained the consecration of a bishop to lead the missions in 1874 The pres ent reports show reasons for encouragement in the various stations. The West Indian Mission to the Pongas (on the western coast of Africa) has for several years been assisted by the S. P. G. AUSTRALIA, entered in 1795, shows the re sult of the Society s labors in twelve dioceses, ten of which arc now independent of aid, and are co-operating with the S. P. G. in opening a mission to New Guinea. THE NEW ZEALAND MISSION was com menced in 1837. The single See of New Zea land has now grown into six, all of which are independent of England. From 1853 until 1880 the Society contributed annually to the Melanesian Mission, and upon the death of Bishop Patteson raised 7,000 for the perpetuation of his memory. This sum was devoted to the erection of a memorial church on Norfolk Island, to the building of SOO. FOR PROP. OF THE GOS. 350 SOLOMON ISLANDS the missionary ship, the " Southern Cross," and to the endowment of the mission. The S. P. G. now assists in the maintenance of clergymen in Fiji, in Norfolk Island, and in the Sandwich Islands. Society or Tahiti Islaml* are a group in the South Pacific, between latitude 10 and 18 south, and longitude 148 J to 155 west. There are 13 islands and several small islets, divided by a channel, 60 miles wide, into two groups, originally called the Georgian Islands and the Society Islands. The principal islands are Tahiti, Moorea or Eimeo, Titiaroa, Meetia, Raratea, Tulmai, Mom, Huahiue, Tahaa, and Bora- Bora. Tahiti, by far the largest of these islands, has an area of 412 square miles. Moorea has 50 square miles. The general physical characteristics are the same for nearly every one of the group. There is a mountainous interior, with low, rich plains sloping down to the coast. Coral reefs surround them. The water-supply is abundant, tropical fruits and vegetables grow in great abundance, and a salubrious, temperate climate is universal. The natives belong to the Malay race, and re semble the Marquesaus and Rarotongans in ap pearance, but differ greatly from them in their customs. The dialect is one of the softest languages in Oceauica. Agriculture is in a rather backward state, except in Tahiti and Moorea, where 7,000 acres are under cultivation, producing cotton, sugar, and coffee. The popu lation of Tahiti is 11,200, of Moorea 1,600, with perhaps 12,000 inhabitants in all the other isl ands. The chief town and port is Papeete, in Tahiti. The Society Islands, together with the Mar quesas, Tuamotu, Gambier, Tubuai, the island of Rapa, the Wallis or Uea, and Howe Islands, form what is called the French Establishment in Oceania, under the control of a Commandant- General, who resides in Tahiti. Tahiti was taken possession of in 1844, and the various other islands were gradually encroached upon by the French, until in 1880 they became French possessions. Missions in the Society Islands. In 1797 the L. M. 8. sent out its missionary ship "Duff," and the missionaries arrived at Tahiti in March of that year. From that time until the French occupation in 1844 great success attended the labors of the missionaries, whose influence over the converted islanders was exerted for their best temporal and spiritual good. In 1818, the anniversary of the L. M. S., the Christian king Pomare originated and formed a Tahitian Mis sionary Societ} . In 1839, just previous to the introduction of the French Protectorate, the fol lowing testimony to the good effects of mission ary labor was given by the captain of a whaling vessel: " This is the most civilized place that I have been at in the South Seas. It is governed by a dignified young lady, about 25 years of age. They have a good code of laws, and no liquors are allowed to be landed on the island. It is one of the most gratifying sights the eye can witness on a Sunday to see in their church, which holds about 5,000, the queen, near the pulpit, with all her subjects around her, de cently apparelled, and in seemingly pure de votion." With the institution of the French Protectorate the floodgates cf iniquity were opened. The people were corrupted by the combined influence of rumsellers and other foreigners. The L. M. S. Mission was embar rassed and broken up, and withdrew from Ta hiti and Moorea in 1852. At that time there wen- 1870 church-members in those two islands. Huahine was first reached by the missionaries in 1808, and the history of the mission there is similar to that of Tahiti and Moorea. The isl ands were practically Christianized, missionary societies were organized, and in 1852 there were 9(i2 church-members in Huahinc, Raratca, Bora- Bora, and Maupiti. Since the French occupa tion of the islands the work in Tahiti and Moorea has been under the care of the Paris Evangelical Society, which has continued the good work done by the L. M. S. in the face of two great difficulties "the traffic in liquors and the Romish Propaganda" (Report of 1889). The report of 1889 stales that their parishioners show profound attachment to the Word of God. there is a general celebration of the Sabbath, and a practice of liberal Christianity. Tahiti is divided into two sections North and South. In the former, which includes the town of Papeete, there are nine other missionary stations, which are under the care of a native pastor, with 1,063 communicants and over a thousand scholars. In the southern division are Matiea and seven other stations, each with a native pastor, with 600 church-members and about 500 school-children, all under the supervision of three European missionaries, two residing at Papeete and one at Matiea. In Moorea there are 4 stations, with 1 missionary, 3 native pas tors, 360 church-members, and 300 school children. A missionary was sent out in 1888 to Raratea to take the place of the sole remaining missionary of the L. M. S., who died before his successor arrived. The people of that island, however, have utterly refused to have anything to do with a French missionary, and the people of Huahine seem determined to resist the French and to provoke a conflict. The missionary of the L. M. S. remained on Huahine during 1889 to prevent, if possible, the utter wreck of Chris tian work, until the Christians were ready to accept the new condition of things. Bora-Bora and Maupiti have each one native ordained pastor under the L. M. S. , a town in Central Provinces, India, on the high-road from Bombay, 30 miles east of Hoshangabad, 72 miles east northeast of Mandla. It is a station on the Great In dian Peninsula Railroad, but is a place of small importance, commercially or generally. P> .pu- lation, 7,027, Hindus, Moslems, Kabirpanlhis, Christians, Jains, Parsis, non-Hindu aborigines. Mission station of Friends Foreign Missionary Society; 1 missionary and wife, 30 scholaix Solomon Islands, a group in the South Pacific, consisting of a double chain extending from northwest to southeast, between 5 and 10 54 south latitude, and 154 40 and 162 30 cast longitude. They were first discovered in 1567, but as yet have" not been explored to any great extent. Since 1886 the northerly part of the group, including the islands of Bougainville, Choiseul, Isabel or Mahaga, together with various smaller islands, with a total area of 57,000 square miles, has been seized by Ger many. The population of this part is e-t imatcd at 80,000. The principal other islands are San Christoval, Guadalcanal, and Malanta. The < limate is damp; unhealthy on the coasts, though the highlands are probably more salubrious. SOLOMON ISLANDS 351 SOUDAN, HISTORICAL SKETCH OF The natives belong to the Melaneskn race, and the language is of Melauesiau type, with many dialects. Of their religion, habits, and customs little is known, though they resemble the other Melauesiiins in most things, and are known to be cannibals to some extent. Mission work is carried on in these islands by the Melauesian Mission (q.v.). Somerset, East, a town in Cape Colony, Africa, 80 miles northwest of Grahamstown. Population, 2,231. Mission station of the United Presbyterian Church of Scotland (1869); 1 missionary, 6 out-stations, 102 church-mem bers, 66 Sabbath scholars. Somervillc, a town in East Griqualand, Transkei, South Africa, 30 miles from Umlata. Climate, sub-tropical. Population, Kafirs, Fin- goes, Poudomisis, and Guubus. Language, Bantu and Kafir. Religion, fetichism and heathen superstitions. Mission station of the Free Church of Scotland (1884); 1 missionary and wife, 30 native helpers, 14 out-stations, 1 church, 317 church-members, 6 schools. Soiiapur, a town in India, in the Bombay district, not far from Dapoli. Race, Maratha. Mission station of the S. P. G. ; 1 missionary, 2 schools, 119 scholars, 57 church-members. Soiiora, a large town in Hermosillo, north west Mexico. Climate, tropical. Population, 10,000, Mexicans, Indians. Language, Spanish. Religion. Roman Catholic. Natives degraded, poor. Mission station of the A. B. C. F. M. (1886); 1 missionary and wife, 3 out-stations, 1 church, 15 church-members, 1 school, 12 scholars. Soudan, Historical Sketeli of. Taken in its broader dimensions, or as spoken of by the Arabs and earlier European geographers, together with the additions claimed by Egyp tian rulers in late years, Beled-es-Soudan, or the "Country of the Blacks," extends from west to east along the southern border of the Great Desert, from the Atlantic and Senegam- bia to the Red Sea and Abyssinia, and south ward from the Desert to Upper Guinea on the west, and to the equatorial and lake regions on the east, being some 3,500 miles in length from west to east, and in its broader parts on the east some 1,600 in width, and comprising a population estimated at 50,000,000. It is thus almost a fourth of Africa, both in extent of country and in the number of its inhabitants. But Eastern or Egyptian Soudan, to which the eyes of the world have been chiefly turned the last few years, and which will attract yet greater attention in the near future, lies along each side of the Nile from Assouan or the first cataract to the equator, and, according to some, even beyond, some 1,600 miles or more from north to south, while its width, from Masso- wah on the Red Sea to the western limits of Darfur, is from twelve to fourteen hundred miles. It thus comprises the provinces of Nubia, Dongola, Seuuaar, Kordofan, Darfur, the districts watered by the Bahr-el Ghazelle and the Bahr-el-Arab, the lands of the Dinka, Shilluk, and of others in the Lake region on the equator. The extensive additions which the distinguished viceroy of Egypt, Mehemet Ali, made, more than half a century since, included all the country on the Blue and White Niles, for great distances east and west of them, and for several degrees south of the equator; and iu after-years his grandson, Ismail, the first Khedive of Egypt, claimed that he had a right to extend his borders as far as the Juba River on the Indian Ocean. Khartoum, the capital of this vast region, is situated at the junction of the two Niles, Blue and White; and Suakim, on the Red Sea, is its chief seaport. This section of Africa is chiefly inhabited by two distinct races. From the eleventh degree of latitude northward, the peopleare almost wholly Arab in their origin. They are chiefly nomads, and are professedly Mohammedan. Being ex ceedingly emotional and superstitious, they have the greatest regard for their fakirs or spir itual guides, ascribe to them a kind of super natural power, and venerate them almost more than they do the Prophet himself. The coun try south of the eleventh degree of latitude is peopled by Negroes, chiefly of a sedentary and agricultural mode of life, who, while classed as Mohammedans, are in reality pagans. The min gling of Arab and Negro blood has produced a third hybrid, Arab-speaking, class, who are found in the more fertile parts of the Soudan, especially in Darfur. A small yet very distinct race, said to have descended from the ancient Nubians, is found in the northern province of Darsola; and between the Nile and the Red Sea, not far from Suakim, there is still another distinct and ancient tribe, who speak a language of their own. Until the middle of the 7th century the present Soudan was under native rule, while Egypt was under the rule of the Romans. But in 638 the Saracens, led by the famous warrior Amrou, one of the generals of the caliph Omar, began to invade Egypt, and soon subjugated it. The Copts agreed to pay tribute to the Caliph, and the whole of Egypt as far south as Syene, the present Assouan, was made a province of the caliphate. For about five hundred years Egypt suffered from a frequent change of dy nasty, until the reign of the heroic Sultan, Saladin, a Koord in origin, under whose vigor ous rule she became in 1173 an independent empire. In 1250 the government was seized by the Mamelukes, who were brought from Turkey, Tartary, and Circassia as slaves, and were made soldiers, and some of them advanced to office in the state. They continued in power till 1517, when Selim I., Sultan of the Turks, overthrew the Mameluke dynasty, and reduced the country to a Turkish province under the rule of a pasha. The Mamelukes were still turbulent, and were not completely subdued till 1798, when the French conquered the coun try under the pretence of freeing it from the cruel Mameluke yoke. The English then came to the aid of the Turk, 1801, expelled the French, and restored the pasha appointed by the Sultan. At this time Mehemet Ali, a poor fisher man of Greek descent, a shrewd and active leader, who, with a baud of followers, had aided the English and Turks in expelling the French, succeeded in securing the appointment from the Porte, in 1806, as viceroy of Egypt. He proved himself to be a general, a statesman, and a man of affairs, and met with great success for many years. Finding the Mamelukes, whom he had used as a stepping-stone to power, a hindrance to his rule and a plague to the country, he massacred great numbers of them in 1811; others escaped and fled to New Dongola, BOUDAN, HISTORICAL SKETCH OF 352 SOUDAN, HISTORICAL SKETCH OF but they were followed and finally exterminated in 1820. Mehemet then made himself master of Upper Egypt, and by him the Egypt of to-day was virtually founded. By his great genius and diplomacy he eventually obtained power in perpetuity, .shook the throne of the Sublime Porte, and wrested from the Sultan the highest dignity ever conferred on a subject the do minion of a practically independent empire. His rule extended from the Mediterranean to the equator, and hereditary succession was es tablished forever, according to Mohammedan law, in the eldest of his blood. But success did not always attend his plans, and the expedition which he sent into Nubia and Senuaar, 1821, to take military possession of those provinces, ended in the murder of the leader, Ismail Pasha, his youngest son. Ahmet Bey, whom Mehemet had sent to take possession of Kordoi an and other Soudan provinces, hastened to avenge the death of Ismail, and put thousands of the people to the sword and applied the torch to their vil lages. Mehemet Ali was succeeded by his son Ibra him, then by his grandson Abbas Pasha, then by his son Said Pasha, and then, in 1863, by his grandson Ismail, son of Ibrahim. Ismail was the fifth viceroy of Egypt. In 18H7 the Sultan bestowed upon him the title of Highness and Khedive, with important additions to his au thority. In 1868-9 the Khedive enlarged his army, extended his sway southward over regions which Mehemet Ali had nominally taken, so as to recover and include the Upper and AVhite Nile together with the Equatorial and Lake provinces. In 1874 he pushed his victories into the Darfur regions. But in levy ing enormous taxes upon the people he laid the train for revolt; and by borrowing vast amounts of money from the English and other Euro peans both he and the nation became bank rupt, and were completely in the power of bondholding foreigners under a debt of $500,- 000,000; though it is said that not more than half of this amount was ever received by Egypt. The interest on these loans, the annual tribute of $8,600,000 to Turkey, together with all the running expenses of the land, which- were now enormous, made Egypt and her Soudan terri tories the worst taxed country in the world, while the income thus derived was still inad equate to the heavy demands upon it. Eng land and France were jealous of the interests of their bondholders, and England felt the supreme importance of keeping open her communica tions with India. They thus compelled the Khedive to receive foreign officials to super vise the revenue and look after foreign claims. Numerous other officials from England and France were appointed, at most extravagant salaries, to fill places from which natives were turned out. The growing arrogance of the for eigners increased the discontent of the cruelly taxed people, till at length the masses, including the Arabs and the ill paid army, united into a " national party." The Khedive, under pressure of foreign influence, was compelled in 1879 to abdicate in favor of his son, Tewlik Pasha, who was generally looked upon as a mere creature of the foreign boudholding interest. The people, still cruelly taxed, began to resent the administration by foreigners, and the appro priation of much of the national income to pay interest on loans which had been made to Ismail, an utter spendthrift, for his personal benefit. This resentment became so common and strong that Tewfik was compelled to appoint one of its foremost representatives, Arabi Pasha, as his minister of war. Arabi was an army of ficer and the head of the nationalist party, with the training received when he was praV- tically at the head of the govern incut. 1 It- was resolved to overthrow European influence, peaceably if possible, yet by arms if neces sary. As minister of war, when he found a British fleet menacing Alexandria, he began to strengthen the forts which commanded the harbor; and his refusal to cease work on these forts was the nominal occasion of the bombard ment which soon followed. The English had seen that Tewfik, who had been faithful to them, was in danger; his authority was gone; and deem ing it necessary that he should be re-established as their ally, their ironclads appeared at Alex andria in spite of the Sultan s protest. The city was bombarded and burnt, June llth, 1882, and thousands of Egyptians were killed. Meanwhile Tewtik, the nominal head of the government, had hidden himself in the palace at liamleh. The problem that confronted the English was a gigantic one and involved many conflicting elements. The other great powers w.nild be jealous of a permanent occupation. The people of Egypt distrusted and disliked the Khedive, while thej hated the foreigners. Thus it seemed utterly impossible to institute any sys tem of government which should be strong and lasting, and yet satisfy Europe while securing England a predominant power. In the mean time a vigorous insurrection broke out in Sou dan, where the turbulent people resented Egyp tian oppression, as the Egyptians resented Kiiu lish interference. With all the fire of religious fanaticism, added to the wrath of the "slave dealers; taking advantage of the smouldering wrath of the oppressed Egyptians, led by an ambitious adventurer, Mohammed Achmet or Ahmed, an Arab of African blood, the revolt began in June, 1881. An air of mystery sur rounded Mohammed, and he styled himself El Mahdi (i.e. one who is spiritually guided), the Guide, and he claimed to be that Frophel <>t Islam whose coming had been awaited for l,:>no years. Emerging from seclusion, he and his army vowed to sweep every Egyptian soldier from the land, and free the people from a in voke, whether financial, religious, or political. When the revolt commenced, the Khedive was too much occupied with anarchy and Arabi Pasha at home to be able to cope with a distant rebellion. The Mahdi took several large towns before Egypt fell into the hands of the Eng lish. But these were petty successes as corn- pared with the great victory he gained in July, 1882, the same month in which Alexandria was bombarded. when a force of about 6,000 Egyptian soldiers, nearly all the army, to gether with the commanders, were overpowered and massacred In his efforts to take El Obeid. the capital of Kordoi an, he was three times re pulsed; but in January, 1883, he succeeded, and made the town henceforth his place <>f residence and base of operations. An Engli>h officer, General llieks. was now sent to take command of the Egyptian forces in the service of the Khedive at Khartoum. In April he succeeded in defeating a rebel force of 5,000 in Sennaar; in May he defeated El Mahdi near Khartoum. In September he went from Khar- SOUDAN, HISTORICAL SKETCH OF 353 SOUDAN, HISTORICAL SKETCH OF toum in pursuit of El Mahdi with an Egyptian force of about 10,000 men, commanded by both English and Egyptian officers. In about two mouths, through the treachery of a guide, he was led into a defile not far from El Obeid, where the Mahdi fell upon him and left "not a man" of all his army to tell the tale. While these events were transpiring in the Soudan, the English troops were preparing to withdraw from Egypt and leave that country to try the experiment of a semi-constitutional gov ernment. The orders for withdrawal had ac tually been given when the massacre at El Obeid occurred. As the massacied army was officered in part by Englishmen, it was feared the event would be looked upon as an English defeat; and being so interpreted, as it surely would be by the revolted tribes, would cause all the greater exultation among them. The English troops remained in Egypt, but did not enter the Soudan until they were in a sense forced to do so by the turn things had now taken at Khartoum, Sinkat, and Tokar. The fate of General Hicks s expedition gave a new turn to Anglo-Egyptian affairs. Eng land began now to take a deep interest in the Soudan war. She saw many Egyptian garri sons, and some of them in the command of English officers, hemmed in by hostile tribes, and in danger of being massacred. She saw Khartoum in danger. She heard a call for English troops to "vindicate English honor," and to this extent at least she was now willing to have a part in the war. But to send out troops to conquer the Mahdi would be to com mit England to a policy of conquest and an nexation, and surrender the conviction of the English Government that Soudan should be left to the Soudanese. The Khedive was first advised, then commanded, to abandon the Sou dan, when the Khedive s ministers demurred; but a new ministry was appointed with Nubar Pasha at their head. Meantime affairs grew steadily worse. The report that Egypt would abandon the Soudan gave new strength to the revolt, and tribe after tribe joined the Mahdi s standard. Osman Digua, a courageous chief in Eastern Soudan, and one of the foremost of the Mahdi s lieutenants, raised an army of 20,- 000, laid siege to Sinkat and Tokar, not far from the Red Sea, and threatened the seaport Suakim, and thus threatened England s route to India. To protect this English ships were dispatched to Suakim, and marines lauded there to protect the town. There, too, an Egyptian force was collected and marched thence, under General Baker, to the relief of Tokar. But they were too late. Ere chey had reached the town they were attacked by Osmau Digua, and half their number slain. The rest fled and took refuge in Khartoum, to which the Mahdi now laid siege. This was soon followed by a massacre of the whole force at Sinkat. Stung to action by these disasters, the British Government dispatched troops to Suakim, and was preparing to send an expedition, under General Graham, for the relief of Tokar, when news came that the garrison had surrendered. England, having now become concerned for the safety of Egypt, involving her connections with India and the protection of the bondholders, proposed to abandon the Soudan and encounter tin- Mahdi, if need be, farther north. She would begin by tranquillizing the hostile tribes, by relieving Khartoum, and by opening a way by which the 20,000 English and Egyptian troops and a still larger number of non-com batants, civil officers and others, might retreat and leave the country. To this end General "Chinese" Gordon, who had formerly been for five years governor and governor-general of the Soudan, was sent almost alone, nominally bj r the Khedive, but really by English pressure and out of regard to popular clamor, to com mence operations at the capital. This action was late, but Gordon was hopeful. On the 24th of January, 1884, he arrived on his peaceful mission at Cairo. His route was up the Nile by railway to Assiout, thence by steamer to Korosko. A four days ride on a camel took him across the Nubian Desert to Abu Hained, and on the 18th of February, by way of the Nile, he reached Khartoum. He began his mission by promising the people relief from the oppressions which had provoked the revolt, especially from the extortions of the tax- gatherers; he tried to conciliate the natives by conceding their rights, promising release from the Bashi-Bazouk system of government, and telling them they were henceforth to govern themselves. He tried also to appease the wrath of the slave-traders by saying he "had decided to permit the traffic. Every one having do mestic servants," said he, "may consider them his property and dispose of them." By threats and bribes, and by taking advantage of mutual jealousies and rivalries among the Sheiks, he endeavored to w r eaken the Mahdi s power and to obtain a foothold for a successful shaping of the political future. In answer to the surprise generally felt, and the many inquiries that came in from different quarters, when these promises became generally known, General Gordon explained that the English and Egyp tian governments had decided to evacuate the Soudan and leave the people to be governed in their own way, by chiefs or sultans, as they were before they became an Egyptian depen dency, which would preclude his interfering with slave-holding; that to liberate slaves with out compensating their masters would be rob bery; that he made a distinction between slave- holding and slave-hunting; and that as for the latter he would never cease to do all in his power to prevent it. In attempting to restore and establish native rule, one of his first acts was to send El Mahdi a commission as Sultan of Kordofan, of which El Obeid was the cap ital; which the prophet was said to receive with an ecstasy of delight. Gordon proposed that the British government make Zebehr Pasha governor-general of the Soudan; but the government declined because of his repu tation as a great slave-dealer. Gordon insisted that Zebehr was the only man to carry out his programme, and that without him a peaceful solution of the question was impossible. But his request was not granted. The Mahdi, seeing that Gordon was taking no active measures, made hostile demonstrations. Gordon aban doned the policy of reconciliation for one of a more vigorous character, and asked that 200 English soldiers might be sent to Wady Haifa for i he sake of showing that he had the support of European power and influence rt his com mand; but that, too, was denied him. By the 1st of March Gordon began to feel that his chances of success were rapidly diminishing; and at last he offered to resign his commission. His resignation not being accepted, he continued SOUDAN, HISTORICAL SKETCH OF 3.54 SOUDAN, HISTORICAL SKETCH OP to struggle on as best he could, deserted by the government that scut him out, and beleaguered by the enemy. With these he fought several damaging battles as the months went by. On the 12th of May, 1884, the government was arraigned in the House of Commons for its inefficient, vacillating Egyptian policy, and charged with deserting Gordon. The motion to censure was lost; but it was not long before the government began to prepare an expedition to start in August for the relief of Gordon. On the ?th of August, $1.500,000 was voted by the House of Commons to pay the expenses of the expedition. But it was not till early in September (9-12) that Lord Wols jley arrived in Egypt and assumed command of the enterprise, in which something more than 10,000 troops were to participate. Early in December these troops, divided into three forces, were formed at different points scattered along the Nile, south of Korosko. On the 16th Lord Wolseley, having journeyed 1,200 miles from Cairo, had reached Korti, just above Old Dongola, on the Nile, where the advance, under General Herbert Stewart, was awaiting his arrival. On his way up the Nile Lord Wolseley heard of the assas sination of Colonel Stewart, Gordon s associate, a little above Merawe, where one of the three or four Khartoum steamers, with which he had been sent with despatches down the Nile by Gordon to meet the coming expedition , had been wrecked on a rock. On the 80th of December, General Stewart, with a force of 1,000 men, started from Korti for Metemneh across the desert. Having been reinforced with 500 more men, on the 16th of January, 1885, he had a hard fight with about 6,000 Arabs at the Abu Klea wells, in which, after great loss, he came off victor. Three days later he fought and won another desperate battle, in which he was severely wounded, at Gubat, three miles west of the Nile, near Metemueh, some 75 miles below Khartoum. Colonel Wilson having now been sent, January 26th, with a flotilla of three steamers found at Metemneh, to communicate with Gordon, General Stewart remained at Gubat till he heard of the fall of Khartoum, and then retraced his steps, with much diffi culty, to Korti. Meantime General Earle, who had been sent up the river to Berber, had been killed in an assault upon an Arab fortification, before he reached Abu Hamed; and his column, hearing that Khartoum had fallen, returned also to Korti. It was here at Korti that the last boat-load of reinforcements arrived, February 2d, from down the river. Colonel Wilson arrived at Khartoum on the 28th of January, 1885. Reaching the confluence of the Blue and the White Niles, he was surprised to find the Arabs opening fire upon him from the fortifi cations on the banks. Reaching Omdurman, Gordon s stronghold, the fusillade of the rebels was continued. It was discovered that the enemy was in possession of the island of Tuti, just outside of the city. Pushing ahead, the garrison commenced firing upon them. No flag, save the green banner of the Mahdi. floated from the public buildings. The palace where Gordon had held out so long was deserted. Everything seemed to be in the undisputed possession of the enemy. The Mahdi, having sixty thousand men in the vicinity of Khar toum, had introduced a number of his emissaries into the city, who, mingling fully with the na tive troops under Gordon, using bribes and threats, and working on their religious feelings, had induced them to mutiny. Seven thousand of the garrison are said to have deserted to the rebels, leaving General Gordon only 2,500 that were faithful. With this small force he at tempted to hold the city, but was finally compelled to surrender. Rumors as to just the time, place, and manner in which an end was put to the life of Gordon were many and varied. Dr. Fricke, who went out with him to Khartoum, and remained with him until his death, and who, as a merchant, has since travelled much in Africa, says: " He was speared by his own soldiers when he came to inspect them. " Dr. Fricke, being a Mussulman, managed to es cape, and with great difficulty made his way down the Nile. All reports were agreed, at the time, in saying that the Mahdi captured Khar toum on the 26th of January, 1885, through treachery: and most of these reports point to one Farez Pasha as the traitor. li, is said that, having charge of the ramparts on that fatal day, he betrayed his trust, opened the gates, and so gave the foe the freest admission. Another re port of the fate of Gordon was that he was "shot down under the acacias of the govern ment buildings, on his way to the Austrian con sul s, to take his last farewell of his good friend Hansal." The great object of the costly work the government had undertaken in attempting to relieve Gordon and the beleagured garrisons having proved an utter failure, the expedition was recalled. Upon this the Arabs were much emboldened, and the Prophet seemed to be left well-nigh free to carry out his assumed mission, make the Soudan independent, and hasten the final triumph of Islam. The retiring troops were greatly harassed; the few garrisons re quired to remain were threatened; and some of the Sheiks who favored the English were put to death. But deeds of violence, and the hostile advance of the Arabs northward with an eye on Egypt, were presently somewhat checked by the small-pox that had now begun to rage, and of which the Mahdi himself died in June, 1885. But the lull was of short duration. Mo hammed Achmet was soon succeeded by a new Mahdi, Khalifa Abdullah. Egypt, being again threatened, sought the continued aid of the English, who ordered Suakiiu and all the east coast of Egypt from Suez to Massowah to be blockaded. This brought increasing distress upon the Soudanese, and the new Mahdi sent Osrnau Digna to lay siege to Suakim and drive the Egyptians into the sea; but towards the end of the year 1888 the British government sent war-ships and troops and relieved the city. But the repulse was only local and temporary. The Mahdism of Abdullah evidently took on more of the religious element than did that of hi-; predecessor. His great aim and that of his dervishes was to extend and establish the triumphs of the Mohammedan faith, till Islam should be made universal. To this end they would drive the English alike out of the Soudan, out of the equatorial regions, out of East Africa, and push their conquests to the Atlantic on the west coast. To this end they would invoke the aid of all classes in the Soudan, assail Christian missions in Uganda, intrigue with tribes on the Congo, and claim, indeed, nothing less than all that part of Africa which lies north of the Zambesi as Mo- SOUDAN, HISTORICAL SKETCH OF 355 SOUDAN, HISTORICAL SKETCH OF hammedan territory. Worsted at Suakim, they undertook the invasion of Egypt. Under the lead of his general, Wad-El-Njumi, several thousand of his dervish followers, some with heavy guns and gun-boats, were stationed at important points, as Wady Haifa and Assouan, .along the Nile, and other places on the borders. To aid the Egyptian army in meeting them, fresh regiments were dispatched in July, 1889, from England, together with a squadron of the 20th Hussars, all under command of General Grenfell, to whom, in asking the foe to sur render. Wad-El-Njumi replied: "Your force is nothing to me. I have been sent to conquer the world. Remember Hicks and Gordon." On the 3d of August, 1889. General Gren fell engaged the dervishes near Toski, and com pletely routed them after a gallant defence, during which 1,500 of them were killed and wounded, and a thousand of them, together with fifty standards, were captured. But any further movement was deemed useless, unless the government would assent to the views of the British generals that Berber should be held AS the true key of the Soudan. It is more than sixty years since Mehemet Ali began to take at least nominal possession of ex tensive provinces, such as Nubia, Dongola, Sen- naar, Faka, and Berber in the Soudan. Some fifty years ago, 1838, he passed through the land and tried to give the teeming millions there some good idea of commerce and agricul ture, and turn the trade of the country down the Nile. But he was himself too much inter ested in the fruits of the slave-trade to hold his semi-savage officials back from the iniquitous traffic. And so it is that, from that time on to the present, the interest and enterprise of that country have centred in these inhuman pur suits. Abbas Pasha did nothing to counteract the evil. Said Pasha tried to advance the interests of Egypt in the Soudan, and gave or ders to have all abuses stopped, especially the odious traffic in slaves. But his orders were never honored; and at the close of his reign the revenue Egypt was getting from that country through onerous taxation amounted to a million and a half dollars, aside from large amounts from the slave trade. Upon Ismail s accession, ear nest efforts were made to extend the limits of Egyptian Soudan still farther southward and along all the tributaries of the Nile ; and to this end in 1869, the Khedive set the renowned equatorial African traveller, Sir Samuel Baker, in command as governor-general over all that vast region. But at the end of four years, 1873, finding himself unable to continue his fight with the slave dealers and their Egyptian accom plices, he gave up, and fought his way out as best he could. And yet, after all the enormous expenditure of nearly $6,000,000, which this Attempted four years rule in equatorial Soudan had cost him, the Khedive could not give up the idea of holding the wild and lawless realm as an Egyptian dependency. And now a second arrangement was made with another distinguished Englishman, "Chinese" Gordon, who came to the Khedive recommended as just the man for the service he required. General Gordon entered upon the en terprise early in 1874, rich in experience, full of enthusiasm, having at his command a goodly number of able, scien tific, and accomplished men, both English and American, and an infantry escort of 200 troops. The capital of his realm was, at first, Gondo- koro, then Lado. At the end of three years, having recommended Emiu Pasha to succeed him as governor of the Equatorial Provinces, in 1877 he was made Governor-general of all Soudan, the equatorial regions included. The plenary powers of his commission set him vir tually above the Khedive s authority, while the indirect part which England had in the matter was a virtual pledge of his having the support of the Queen. Virtually independent, with much experience, and ample means at com mand, it was natural that much should be ex pected from his government. Upon his taking command, he found the country not only self- supporting, but paying more than half a mil lion per annum into the Egyptian treasury. Egypt was, therefore, not a Tittle surprised to hear, at the end of some two or three years of his administration, that he had determined to abandon the field, assigning as his chief reason that he hadn t money enough to carry on his government, there being now, in 1879, a deficit of nearly half a million dollars. Finding the Soudan, as he did, out of debt and with a sur plus in the treasury, he left it heavily encum bered and with diminished boundaries. One freat hindrance to Gordon s success was the etermined opposition of the slave dealers. To their influence, direct or indirect, it was chiefly due that he too was so speedily compelled to withdraw and leave the country to their control. As governor-general of the Soudan, Gordon was succeeded, in 1879, by Raouf Pasha. " He had three Europeans as his subordinates Emin Bey, who, before Gordon left, had been placed in charge of the province of the Equator ; Lupton Bey, an Englishman, who had followed Gessi as governor of the Bahr-el-Ghazelle; and Slatin Bey, an Austrian, in command at Darfur. Raouf had barely been two years at Khartoum when the Mahdi appeared on the scene." Egypt was now too much occupied with her own direct home affairs, the revolt under Arabi and the incoming of the English, to admit of her doing anything for her dependencies. This gave the Mahdi and the slave-dealing Arabs a good opportunity to come to the front, out of which came the Soudan War ; and with this, a long-continued entanglement of England with the affairs of Egypt and the Soudan provinces, over which Egypt claimed control. Nor is it yet plain to see what, or when, shall be the end of the strife and struggle still going on. Mean time the Mahdists, backed by the slave-dealing Arabs, have pushed their way up the Nile into the provinces over which Emin Pasha was set, until he has felt compelled to withdraw, little by little, southward, and finally, under the wing of Stanley s Relief Expedition, has been in duced to give up the field and leave it to the undisputed sway of the Moslem and slave- hunting powers. There have been several attempts to plant mission work in the Egyptian Soudan. Swedish and German missionaries have looked with hungry eyes toward it, and some of its towns were stations on the famous Apostelstrasse which was to connect Cairo with Abyssinia. The most important effort, however, was made by the American Missionary Association in re sponse to the generous offer of a large sum of money by Mr. R. Arthingtou.of Leeds, England. An expedition under the lead of Rev. Henry M. Ladcl, D.D., made a long and extended ex ploration of the country in 1881 preparatory to SOUDAN, HISTORICAL SKETCH OF 356 SOUTH AMERICAN MISS. SOC. its regular occupation. The coming on of the troubles mentioned above put a stop to the en terprise, and it has not been renewed. The Soudan Mission mentioned in the article on the Congo Free State is distinctively a Western Soudan mission and has no intimate relations with the Eastern or Egyptian Soudan. As European interests and influence in Africa are increasing, great efforts are being made in England to bring the Soudan, or at least all the upper Nile regions, under British rule. Men who have seen and studied the country through and through, such as Baker and Loring, tell us that in all parts of the Soudan, but especially in the southern portions of it, " there are vast tracts of rich lands filled with untouched treasures, lying fallow, and covered with millions of human beings, who can easily be brought under the influence of that higher western civilization in which it is our privilege to live," to say nothing of the many millions of acres and people beyond Gondokoro or in the equatorial regions, and nothing about Harrar and the Somali country, all indicating what a mighty and glorious future the gospel might bring to the Soudan and to all its fertile and populous borders, could it have sway over them. Soul-Winning and Prayer Union. Headquarters, Newport-on-Tay, Scotland. The Soul-Winning and Prayer Union was formed in 1880, and has now a membership from all parts of the world of more than 4,600. It supports missionaries and Bible-women in China, and India; in Morocco, Congo Free State, and Old Calabar, in Africa; and in Jerusalem, Bethany, and Beyrout, in Syria. Gospel work is carried on in Great Britain by means of tent- meetings, circulation of tracts, etc. The tenth day of each month is observed by mem bers everywhere as a time of united prayer for success in all undertakings of the mission, and for means to carry on the work. outli American Missionary So ciety. Headquarters, 1 Clifford s Inn, Fleet Street, London, E. C. Captain Allen Gardiner, the founder of the South American Missionary Society, first visited South America with a view of establishing a mission in 1838. For years the great aim of his life had been to be come "the pioneer of a Christian Mission to the most abandoned heathen." With this ob ject steadily in view, he went through a con stant succession of travels and adventures for some years, taking his wife and children with him on long, perilous journeys. After repeated disappointments in other countries, he was led to direct all his efforts towards the natives of South America. His attempts to reach the mountain tribes were defeated by the jealousy of the Roman Catholic priests. At last he thought that not even the Spanish priesthood would consider it worth while to interfere with anything he might attempt among the poor savages at the desolate southern corner of the freat continent, and by beginning with them e hoped to reach in time the nobler tribes. In 1830 Captain (afterwards Admiral) Fitz- roy had been sent by the British Government to survey the coasts of Tierra del Fuego. On his return to England he took with him, for a visit, three native lads and a girl of nine years. They were kindly treated, and found capable of learning a good deal. When, a year later, Cap tain Fitzroy took them back to their own land, he was accompanied by a Mr. Williams, who hoped to remain in Tierra del Fuego as a mis sionary. A very few days sufficed to show the danger of this attempt: he returned to the ves sel, and all thought of missionary work in this region was abandoned until Captain Gardiner took it up. His hope was that the natives who had visited England might be still alive, and that one of them, called "Jemmy Button, "- if he had not forgotten all his English, might act as interpreter and friend. But he found great difficulties in the way. England, while warmly supporting missions to other parts of the world, seemed utterly indifferent to the fate of South America. After much effort he suc ceeded, in 1844, in forming a society called the Patagonian Missionary Society; soon after, he, with a few companions, attempted to establish a mission in Tierra del Fuego. Owing to the hostility of the natives it was a complete failure. The Society in England was much discouraged; "not so the brave captain." The sum of 1,000, which the Committee declared necessary to the starting of another expedition, was secured, 700 being given by a Christian lady of Cheltenham, the remaining 300 by Captain Gardiner himself; and on September 7th, 1850, Captain Gardiner again sailed from England. With him were Mr. Richard Wil- liams.a surgeon in good practice, who gave up all earthly hopes in order to carry the glad tidings to the heathen ; Mr. Maidment of the Church of England Y. M. C. A. ; a ship-carpenter who had gone on the previous expedition, and who volunteered his services for this second at tempt, saying that to be with Captain Gardiner was "like a heaven upon earth;" and three Cornish fishermen, Christian men, who readily offered themselves for the "forlorn hope," though plainly warned of its dangers. The seven brave men sailed from Liverpool, after a farewell service in Bristol, in the "Ocean Queen," a vessel bound for San Francisco, which promised to land them with their boats* and stores at Tierra del Fuego. They took with them provisions for six months, and ar ranged that more should be sent by the first opportunity. On the 5th of December, the " Ocean Queen " anchored in Banner Cove, Tierra del Fuego, and on the 18th she sailed away with many cheerful messages to friends at home from the brave men left behind. The journals of Gardi ner and Williams, preserved almost by miracle, tell the painful story of the next nine months. Misfortunes and disasters rapidly succeeded one another. In a heavy storm an anchor and both small boats for landing were lo.st; in repairing a leak in the " Pioneer" the terrible discovery was made that by an oversight almost the whole supply of powder and shot had been left on board the " Ocean Queen," leaving them without the means of obtaining game", upon which they had counted to help out their sup plies, which contained very little animal food, and also without power to defend themselves from the attacks of the natives, by which many * Living in a house upon land had been pro\v<l im practicable from the thieving and plundering hnl>ii< .>f the natives; accordingly, for this attempt, two \f-<fK 26 feet long, to carry the stores, and to be a floating home" for the missionaries, together with two smaller boats, to enable them to go on shore at any time, had been provided. SOUTH AMERICAN MISS. SOO. 357 SOUTH AMERICAN MISS. SOC. times their lives were in peril. Later, a terrible gale made a complete wreck of the " Pioneer." At Garden Island they buried several bottles, placing above them boards of wood on which were written, "Look underneath." Each bot tle contained a written paper, " We ai e gone to Spaniard Harbor; we have sickness on board. .... Our supplies are nearly out, and if not soon relieved we shall be starved." They also painted on the rocks in two places, " You will find us in Spaniard Harbor." Then, with the " Speedwell" they succeeded in reaching this last place of refuge Spaniard Harbor. The frightful Fuegiau winter began in April, and from the terrific storms of wind and snow the deep caverns in the rocks formed their best refuge. Their efforts to catch game and fish met with little success; they grew weaker and weaker; the sailor, John Badcock, was the first to die. Mr. Williams seems to have realized that the still expected " ship" would arrive too late for his relief, and his journal contains many farewell messages to beloved friends at home. One by one the little band passed away; it is probable that the brave Gardiner himself was the last survivor. The last entry in his diary is September 5th; a little note was also found, dated September 6th. The long-looked-for vessel, owing to strange mistakes and delays, did not reach the coast until the end of October. Following the directions written on the rocks, the "Speedwell" was found, with one dead body on board, and another on the shore, while books, papers, etc., lay scattered around. " The captain and sailors cried like children at the sight." A violent gale arising, they dared not remain longer, but put out to sea at once, car rying the sad news to Montevideo. By this time friends in England, greatly alarmed, had applied to government for aid, and the frigate Dido" was sent to search for the lost mission aries, reaching the coast in January. Guided by the writings on the rocks, the officers soon completed the sorrowful discoveries. In Span iard Harbor they saw on a rock the verses from Psalm Ixii. 5-8, "My soul, hope thou in God, for my expectation is from Him," etc., with the drawing of a hand pointing to the spot Avhere the wreck of the " Pioneer " and the bodies of Maidment and Gardiner were found. All the remains of the martyrs were reverently col lected, and after the reading of the beautiful burial-service of the Church of England, were buried in one grave beside the " Pioneer." The colors of the "Dido" were lowered, and three volleys fired, as in honor of an officer s funeral. The heroic death of Gardiner and his compan ions accomplished what in life they had failed to do. The Christian public of England, almost stunned at first by the sad tidings received, soon resolved that the dying wishes and prayers of the martyrs should not have ascended to heaven in vain. The last directions of Captain Gardi ner, so wonderfulty preserved from plundering natives and raging winds, were acted upon ; the Society was re-formed according to his plan, and now a Christian Mission is firmly eistab- lished in Tierra del Fuego, and the South American Missionary Society is rapidly extend ing its agencies over many regions of the great continent, where generations yet unborn may bless the name of Allen Gardiner. According to the plan of Captain Gardiner, the South American Missionary Society should have the threefold object of supplying the spiritual wants of his own fellow-countrymen , " the Roman Catholics, and the heathen in South America; these directions the Society endeavors to carry out by missionary effort among the numerous native tribes, by ministerial work in the many communities of English-speaking people scattered throughout the continent, and among the sailors who frequent its harbors; and by evangelistic labors among the native people speaking Spanish and Portuguese, and among persons of other nationalities, by mean* of special services and, above all, by the dis tribution (by sale) of the Bible in the native languages. The first attempt to carry out Gardiner s wishes was in 1854, when the missionary schooner "Allen Gardiner" sailed for Keppel Island, one of the West Falklands, which was selected as a station from which, by means of the schooner, missionaries might communicate with Tierra del Fuego, and to which natives might be brought for instruction. The Rev. G. P. Despard became the superintendent of this mission in 1856. Its further history will be found under the head of "The Fuegiau Mission." In 1860 the Rev. Allen Gardiner, the only son of Captain Gardiner, having first served under Mr. Despard at the Falklauds, in Tierra del Fuego, and in Patagonia, went to Lota, in Chili, as chaplain to the English and Scotch residents; from whence he made many expe ditions among the Araucanian Indians. In 1864 a great enlargement of the work took place by the establishment of chaplaincies in Panama, Callao, and other places, and the opening of a medical mission in Patagones, Argentine Republic. During succeeding years the work was extended to Uruguay, Paraguay, and Brazil, and in 1867 the three departments of Captain Gardiner s plan, the English, the Spanish, and the heathen, were in full opera tion. IJie Fuegian Mission. As already stated, this mission was commenced by the formation of a station on the Falkland Islands. From thence, in 1856, a cautious intercourse was commenced with the Fuegians, and they were encouraged to visit the mission station at Kep pel in small parties. After much toil of prepa ration a Fuegian f amity from one of the larger islands near Cape Horn was brought to Keppel by Mr. Allen Gardiner in 1858. The man was Jemmy Button ; he was still able to speak broken English, and from him, at this early date, the missionaries learned something of the Fuegiau language. On the return of that family to their own country, other natives visited Kep pel. Mr. Despard visited Tierra del Fuego, and remained with the schooner a month on the coast, bringing back three men and their wives, together with two lads as visitors. Much pains were taken to gain the confidence of these natives, and to impart to them some re ligious knowledge. So friendly did they seem that in 1859 the missionaries thought they might venture to take the first step towards the establishment of a missionary station in their island home. Forming their judgment partly from their visitors at Keppel and partly from others on the Fuegian coast, they believed that the ferocity of the natives had been over stated. Accordingly, they sailed for Woolya, in Navarin Island. Mr. Philips was the leader of the little band of missionaries, and he was SOUTH AMERICAN MISS. SOC. 358 SOUTHERN BAPTIST CONVENTION fearlessly supported by Captain Fell of the " Allen Gardiner." Their first reception WHS friendly, and on Sunday, the 6th of November, thev went ashore to conduct divine worship. \Vliiic thus engaged they were attacked and massacred. Oue young Fuegian, who had been at the mission stution, so earnestly im plored to be taken back to Keppel in the ship which came in search of the missionaries that he prevailed over the scruples and hesitation of the captain. His arrival with his wife at the station enabled the surviving missionaries to fo on with the difficult work of learning the uegian language; for, though bowed down with the weight of a great calamity, their courage never wavered, and they maintained their determination to go on with the work with unflinching constancy. For three years after the murder of the missionaries no visit was made to Tierra del Fuego. In January, 1863, the Rev. W. H. Stirling (now the Right Rev. W. II. Stirling, D.D., bishop of the Falkland Islands) was sent out as superintend ent of the mission, and as soon as possible in tercourse with Tierra del Fuego was resumed. Forty or fifty of the islanders were brought in successive groups of eight or ten to the station at Keppel, were fed, clothed, taught, and con ducted back to their wild homes. They be came accustomed to divine worship in their own language, and they also made rapid prog ress in acquiring English. In 1868 a small settlement was commenced at Liwya, on Navarin Island, on the southern shore of the Beagle Channel. Four young natives who had had special training at Keppel were placed there, among others. A log-house was built for them, and they were provided with goats and sheep, also implements and seeds for the cultivation of the ground. When Mr. Stirling visited them some mouths later he found them still in possession of house and goats. Mr. Stirling then resolved to try a residence on shore himself, and accordingly in January, 1869, established himself at Ooshooia, on the north shore of the Beagle Channel, and opposite to Liwya, on the south shore. Ooshooia has good harborage, plenty of wood and water, with laud available for tillage and pasture. The party at Liwya removed to Ooshooia, and became a body-guard to their new chief. The "Allen Gardiner" sailed away on llth January, and Mr. Stirling was left to face the dangers of his position alone. For seven mouths he remained, proving that a mission station on Tierra del Fuego had at length become a possibility. Other missionaries with their wives bravely ventured over, and Ooshooia is now a Christian village, with cottages, not wigwams, a church, a school-house, and an orphanage. The present divisions of the work in South America are: 1. The Southern Mission, including the Falk- lauds and Tierra del Fuego. ((C) Keppel Island. West Falklands has been occupied as a station since 1855, and forms a valuable missionary settlement, where natives of Tierra del Fuego, brought over at their own request, are boarded, instructed in Christian doctrine, trained in husbandry, etc There are also a very productive industrial farm, work shop, and school, together with the numerous Hocks and herds which afford abundant means of educating the natives to lead Christian lives, and to follow peaceful pursuits on their return to their own country. (b) Ooshooia, tir-t missionary station on Tierra del Fuego, founded in 1869. About 300 natives have here received the rite of baptism. (c) Wallaston Islands. A promising begin ning has been already made in the station estab lished upon one of the islands of I his group. The mission vessel "Allen Gardiner" is employed in keeping open communication be tween these stations, conveying missionaries and natives to and from the coast, carrying farm produce, supplies, etc. 2. The " Enst Coast" Mission, including the Argentine Republic, Uruguay, Paraguay, and Brazil. () The work of the Society including min istration to English and Spanish speaking people, and natives in the Argentine Republic, is carried on at Patagones (El Carmen), Rosario, Cordoba and Tucumau, Canada De Gomez, Alexandria Colony, Gran Chaco, Chuput (Welsh) Colony, and Concordia. (b) In Uruguay at Fray Bentos, Salto, and Pay sand u. (c) In Paraguay, the Chaco: and (d) In Brazil, at Rio de Janeiro, San Paulo and Santos, and Pernambuco. 3. The West Coast Mission, with stations in Chili, at Lota and Corouel, Chanaral and Araucauia. Southern Baptist Convention. Headquarters, Richmond, Va., U. S. A. The Southern Baptist Convention was organized in the city of Augusta, Georgia, in May, 1845. It originated in a withdrawal of the Southern churches from union and co-operation with " the General Convention of the Baptist Denom ination in the United States," popularly known as the Triennial Convention. (Sec article on American Baptist Missionary Union.) The constitution of this convention, as well as the history of its proceedings from the beginning, conferred on all the members in good stand ing of the Baptist denomination, whether at the North or the South, eligibility to all appoint ments emanating from ^he convention of the Board. Unmistakable indications, however, led the Alabama Baptist State Convention in 1844 to adopt a preamble and resolutions which were submitted to the Board of Foreign Missions of the Triennial Convention, to which a frank and explicit answer was returned, that " if any one having slaves should offer himself as a mis sionary, and insist on retaining them as his property, we could not appoint him. One thing is certain, we can never be a party to any arrangement that would imply approbation o*f slavery." When this reply was made known, the Board of the Virginia Foreign Missionary Society addressed a circular to the Baptist churches of Virginia, suggesting that a convention be held at Augusta, Georgia, for conference as to the best means of promoting the Foreign Mission cause, and other interests of the Baptist denom ination in the South. Both at the North and the South a separation seemed inevitable. At the North it was desired by many, regretted by a few, and expected by all. Before the proposed convention in Augusta could meet, the Home Mission Society at its meeting in Providence, in April, had virtually SOUTHERN BAPTIST CONVENTION 359 SOUTHERN BAPTIST CONVENTION declared for a separation, and recommended that as the existing Society was planted in the North, and had there its Executive Board and charter, which it seemed desirable to preserve, it be retained by the Northern churches, and those sympathizing with them as to the appoint ment of slave-holders. At the call of the Board of Managers of the Virginia Foreign Mission Society, there assem bled in Augusta May 8th, 1845, 310 delegates from the states of Maryland, Virginia, North and South Carolina, Georgia, Alabama, Louisi ana, Kentucky, and the District of Columbia. Owing to the short notice of the meeting, other states were represented only by letter. The Committee appointed for the purpose presented a resolution, "That for peace and harmony, and in order to accomplish the greatest amount of good, and for the maintenance of those scriptural principles on which the General Missionary Convention of the Baptist Denomi nation of the United States was formed, it is proper that this convention at once proceed to organize a society for the propagation of the gospel." Then followed the adoption of a constitution which was " precisely that of the original union; that in connection with which, throughout his missionary life, Adoniram Judsou lived, under which Ann Judson and Boardmau died. We recede from it no single step. We use the very terms, and we uphold the true spirit and great object of the late General Convention." Thus the Southern Baptist Convention claims to be the real and proper successor and con- tinuator of that body, which " at a special meeting held in New York November 19th, 1845, was- dissolved, and the American Baptist Missionary Union, with an entirely new con stitution and a different basis of membership, was organized in its stead." A Board of Foreign Missions was appointed to be located in Richmond, Virginia, and one for Domestic Missions, to be located in Marion, Alabama. The new Convention gathered around itself the enthusiastic support of the Baptist churches of the South; and the wisdom of its formation is evidenced by the fact that while Southern Baptists contributed to the Triennial Convention in 31 years, from 1814- 1845, $212,000, during the 34 years, from 1845- 1879 (covering the period of the war), their contributions for Foreign Missions alone were $939,377. Development of WorJc. Immediately after the organization of the Board they were instructed to correspond with the Boston Board with regard to mutual claims; and were authorized to make any equitable and prudent arrangement with that Board, to take a portion of its missions under the patronage of the con vention. At the suggestion of the Boston Board, through Dr. Francis Waylaud, it was agreed that "the property and liabilities of the General Convention should remain with that body," and that "the missionaries should have the choice of the associations with which they would be connected." Under this arrangement Rev. J. L. Shuck, the first American Baptist missionary to China, and Rev. I. J. Roberts, who had followed Mr. Shuck in 1836, gave in their adherence to the Southern Convention. Rev. S. C. Clopton and Rev. George Pearcy were commissioned to join them, and the missions of the new Board were fairly inaugurated. Coincident with the establishment of the China mission, it was determined to commence work on the coast of Africa, where missions of the Northern Board were already in operation, and in 1847 stations were formed in Liberia and in Sierra Leone, and in 1850 in Central Africa. As early as 1850 the attention of the Board was directed to South America as an important field, but it was not until 1860 that the oppor tunity was afforded for carrying out the plans of the Board. The Rev. T. J. Bo wen, who had been obliged to leave Africa on account of ill-health, volunteered for the South American field; he was gladly sent, and a station was founded at Rio de Janeiro, from which point the work has rapidly spread. In 1859 the needs of Japan attracted the attention of the Board, and in 1860 four mis sionaries, two ministers and their wives, were sent. All were lost at sea before reaching their field of labor. The enterprise, though de ferred, was never abandoned, and definite steps are now being taken to establish a station in that country. The duty of Baptists to send the pure gospel into the Catholic countries of Europe was felt by the Board from the very beginning, and France was chosen as a field for missionary labor; but the occupation of Rome by Victor Emmanuel in 1870 opened Italy to missionary work, and drew attention thither, and in 1871 Rome became a centre of operations which have spread throughout the peninsula. Statement of the Missions. CHINA. The work of the Southern Convention in China is carried on under three missions, Canton, Shanghai, and Shantung. In 1846 the work was begun in Canton by the Rev. George Pearcy and Rev. Samuel Clopton. The work h as pro gressed since that lime with little or no inter ruption, and Canton has been the centre of the work in China. The mission now includes 13 stations, in which labor 11 foreign missionaries and 28 native helpers; the church-membership is 207. Shanghai was chosen as a station at the same time as Canton, being situated in a central posi tion on the coast. It is a city of great impor tance for missionary operations, since the Chi nese come here from all parts of the empire, the number of transient inhabitants being esti mated at about 100,000. During the Tai-ping rebellion in 1854 the mission property was de stroyed, but on the seizure of the city by the imperialists full restitution was made and the work renewed. The Tai-ping movement was strictly religious and iconoclastic in its origin, and proved in the end a benefit to the mission, for it roused the moral sense of the people and offered a blow at the great curse, idolatry, and the preaching of the missionaries was decidedly more effective after than before the insurrec tion. The Shanghai mission has now 2 stations, 2 out-stations, 4 ordained missionaries, 4 churches, and 107 members. The mission in Shantung, a northern province of China, was begun in 1860, immediately on the conclusion of the treaty of Tien-tsin, the stations chosen being Tung-Chow and Chefoo. Some opposition was experienced at first from the gentry of Tung-Chow, but the common SOUTHERN BAPTIST CONVENTION 360 SPALDING, HENRY H. people showed great interest. At the outset the Slmutung reports and statistics were in cluded iii those of the Shanghai mission, al though the fields were 500 miles apart; but in 1866 Tung-Chow was set off as an independent mission, and has continued to be so regarded. There are now in Shantung 2 stations, 22 out- stations, 11 foreign missionaries, 2 churches, 127 church-members. AFRICA. One of the first fields chosen by the Southern Convention was Africa. In 1846 work was begun by Rev. John Day in Liberia, where the Northern Board had already estab lished a mission, but in 1856 they withdrew and the Southern Board alone carried on the work of Baptists in the Dark Continent. The field was found to be one of great promise, and in 1850 the work was extended by the forma tion of a mission in the Yoruba country, and in 1855 a station was opened in Sierra Leone in connection with the Liberian mission. For four years, from 1860 to 1864, war raged among the native tribes of Central Africa, and the missionaries of the Yoruba country were driven to the coast and the mission had to be suspended. Soon after this, the money pres sures and panics attendant upon the civil war at home rendered it necessary to withdraw sup port from the African mission for a time, and from 1866 to 1874 the work was carried on by the missionaries without aid from the Board. In 1875, the native war being terminated and the Yoruba country again opened to missionary operations, and the finances of the Board by this time permitting, laborers were sent to oc cupy that field. The Liberian mission was closed and Lagos chosen as a centre from which work could be extended to Central Africa. The report of the Board for 1889 gives the following statistics: 5 stations, Lagos, Abbeokuta, Og- bomoshaw, Gaun, and Hausser Farm; 13 for eign missionaries, 8 native assistants, 165 pupils in schools, and 79 church-members. SOUTH AMERICA. The mission in South America was begun in 1860 at Rio Janeiro by the Rev. T. J. Bowen and his wife. The health of the former, which had caused his transfer from Central Africa, compelled him to again give up his work, and with his return the mis sion in South America was suspended. For twelve years nothing was done, at the end of which time, at the urgent request of a church of settlers in Brazil from the Southern United States, the Board again renewed its operations. The Board has five stations in Brazil : Rio de Janeiro, on the coast, in the southeast ; Pernam- buco, on the coast, in the northeast ; Bahia, midway between Rio de Janeiro and Pernam- buco; Maceio, south of Pernambuco; and one in the city of Juiz de Froa in the mining district of Minas Geraes, in the southeastern part of the country. There are 1 3 foreign missionaries at work, 3 native preachers, 1 native assistant, and 229 church-members. ITALY. In 1850 the Board began deliberations with regard to work in the Catholic countries of Europe, but no mission was begun until 1870, when Rev. Wm. N. Cote, M.D. , who was sec retary of the Y. M. C. A. of France, was ap pointed missionary of the Southern Convention. On the opening of Italy for evangelistic work, by the victory of Victor Emmanuel, operations were immediately begun in that city, and from thence have spread throughout Italy. There are now 10 stations of the Southern Convention on the peninsula Rome, Pinerolo, Milan, Venice, Bologna, Modena, Carpi, Bari, Naples, and Torre Pellice, besides two, Cagliari and Igle- sias on the island of Sardinia. There are 5 for eign missionaries, 11 native workers, and a total membership of about 350. MEXICO. The missions of the Convention arc- now established in the following states of Mex ico : Coahuila, Zacatecas, Aguas Calieutes and Jalisco. Saltillo, in Coahuila, is the head quarters of the mission, and there are in all 7 stations, occupied by 7 married missionaries and 5 female missionaries, with 800 church-members, organized into 19 churches. The churches are better organized, more liberal in their contri butions, and more anxious after self-support than at any previous time in their history. A Mexican National Foreign Missionary Society has been organized, and a missionary has been sent to Central America. JAPAN. In 1860 the Board appointed three missionaries to Japan ; two of them were pre vented by the outbreak of the war from going out. The third, J. Q. A. Rohrer, with his wife, set sail froin New York in the " Edwin Forrest" on August 3d, 1860. The vessel was never heard of afterwards, and the mission to Japan was- then abandoned until November, 1889, when two missionaries and their wives were sent out. They are to be located at Kobe, and as soon as the language is acquired will enter upon active, aggressive work. soul hon Ebeiiezcr John, b. Gcsport, England, August 23d, 1850 ; studied medicine at Edinburgh ; sailed April 18th, 1879, as a medical missionary of the L. M. S. to the Central African Mission, arriving at Zanzibar May 27th. Accom panied by Dr. Mullens and Mr. Griffiths, he reached Mpwapwa July llth, and settled in Ur- ambo October 25th, the same year. He was shot in the arm by the accidental discharge of a gun in the hands of an attendant. Mr. Coppleston, a missionary at Myui, being sent for, though not a surgeon, successfully amputated the arm, un der directions from Dr. Southon. But there was not strength to rally from the shock to the svstem, and amid intense pain his life passed away. He died July 26th, 1882. By having a board held in place for him, after he was wounded, he wrote two letters, closing the first in these words : "Who shall lay any thing to the charge of the Master-builder if He removes one workman who has finished his por tion, and sends others to carry on the work? If He calls me to help Mullens, Thomson, and others gone on before, how gladly will I respond, and joyfully knock off work here !" The sec ond was a letter to his brother in England in the view of approaching death, dated Urambo, July 22d, 1882, in which he says: " My sufferings dur ing the last five weeks have been awful. Tell everybody, if I die, that my most earnest wish was to die at my post, and nothing short of death could make me leave it." Spalding, Henry H., b. Bath. X. Y., U. S. A., 1804; graduated at Western Reserve College 1833, and Lane Theological Seminary 1835; ordained August the same year; appoint ed by the A. B. C. F. M. in 1836 missionary to the Nez Perces Indians, with his wife, Dr. and Mrs. Whitman, and William B. Gray. In a company of fur-traders they travelled on horse back nearly 2,200 miles beyond the Misxmn River, to Fort Walla- Walla, a trading-post of SPALDING, HENRY H. 361 SPANISH VERSION tlie Hudson s Bay Company, which they reach ed September 3d, 1836, being four months and six days ou the jouruey from Liberty, Mo., to that place. The mission was broken up by the massacre of Dr. Whitman and others in 1847. (See article on Dr. Whitman.) Mr. Spalding, who was in the vicinity, providen tially escaped. The murderers were on his track. Hiding by day, he made his way night after night, barefooted, over sharp rocks and thorns, until, almost dead, he reached a place of safety. Then, with his family, he left the mis sion field for a time. In 1862 he resumed his work, but remained only a few years. In 1871 he renewed his labors under the Presbyterian Board of Foreign Missions, in which he contin ued till his death, which occurred at Lapuor, Idaho, August 3d, 1874, after a long and useful life as a missionary among the Indians and a home-missionary among the whites. Though his labors were so much interrupted, he accom plished a great work among the Indians. " From savagehood they have been raised to a good degree of civilization. From knowing nothing of the gospel, a large proportion of the tribe have become its professed followers." Over 900 of the Nez Perces and Spokanes were added by him to the church. He prepared and gave to the people a translation of the Gos pel of Matthew, and a collection of Nez Perces hymns. He had proceeded also far in the transla tion of the Book of Acts. Spanish Evangelization Society. Secretary and Treasurer, Mrs. Robert Peddie, 8 Granville Terrace, Edinburgh. The Spanish Evangelization Society, formed 1855, has done much to aid in establishing in Spain a native Protestant church. In its three long-estab lished centre stations (Huelva, Cadiz, and Seville) are congregations of Spaniards, with resident missionary pastors, and well-attended day and Sabbath schools: from these centres itinerating work is done in the neighboring vil lages, and there is a wide-spread distribution of Scriptures and tracts among the outlying popu lation. Minor stations having no resident pas tors are at Escornar, Villafranca, Puerto-Real, El Carpio, and Tharsis. In the early days of its history the Society did much interesting work among the Emancipados Spanish Negro slaves who had purchased their freedom; and also among the Gypsies, whom even the Catho lic priests neglect. The Society reports for 1888, 5 churches and 11 schools. Testaments, portions of Scripture, tracts, etc., have been distributed during the year to the number of 16,533. Spanish and Portuguese Church Aid Society. Headquarters, 8 Adam Street, Adelphi, London, W. C.-In 1867 the Rev. L. S. Tugwell, a clergyman of the Church of Eng land, was appointed to the British chaplaincy at Seville, Spain. Finding that the priest- ridden classes around him were eager to hear the gospel, he inaugurated a movement, which in 20 years has grown into a fully organized native church, comprising 16 organized congre gations, and many mission stations not yet pro vided with pastors. To supply the needed funds to carry on this work, Mr. Tugwell founded the Spanish and Portuguese Church Aid Society, which had the warm support of the Earl of Slsaftesbury and other prominent men, and which is now presided over by the Archbishop of Dublin. The churches in Spain to which aid is given are in (1) Seville, where there are 2 churches, with boys and girls schools and free dispensary; (2) Madrid, 1 church, with 240 members, and schools. La Luz, " a fortnightly journal, is published here and circulated throughout Spain and Spanish America; (3) Malaga, 2 churches, mission stations, and schools; (4) Monistrol, church, schools, and mis sion stations; (5) San Vicente, carrying on work, notwithstanding bitter persecutions from the Jesuits; (6) Salamanca; (7) Villaescuso and (8) Valladolid; churches and mission stations. Aid is granted in Portugal to churches in Lisbon, Rio de Mouro, and Oporto. Spanish Version. The Spanish belongs to the Grseco-Latin branch of the Aryan lan guages, and is spoken in Spain and her colonies, and South American republics. Nicolo An tonio (Bibl. Ilisp. vetus, ii. 214) mentions many manuscripts of a translation into the Lemo- siniau dialect, which do not go beyond the year 1470. This text was printed (Valencia, 1478), and ascribed to the General of the Carthusians, Boniface Ferrer, who had died in 1417. The National Library of Paris has two manuscripts in the Lemosiuian dialect, a complete Bible and an incomplete Old Testament, which are said to be older than the 15th century. (J. M. Guarda, Revue de I Instruction publique, Avril, 1860.) In the same dialect there is also extant a manu script containing a metrical version of the Bible by Romerus de Sabrugera, which Antonio (p. 273) mentions as Biblia en Catalan. A Castilian translation made by a rabbi in 1430 is also mentioned, and, as Antonio (p. 214) states, among other books the Escurial Library contained a Hispcmia versis sacri textus IV evangg. et XIII epp. Pauli, interprete doctor e Martins Lucena cognomine El Machabeo. The translations of the 16th century are al most exclusively made into the Castiliau dialect of the present Spanish. To this period belongs the New Testament translated from the Greek, by Francisco de Enziua, Antwerp, 1543. This edition was presented to the Emperor Charles at Brussels by the translator. In 1556 a New Testament was published at Venice, the trans lation having been made by J. Perez. About the same time a translation of the Old Testa ment, made by Spanish Jews, was published at Ferrara, 1553 (Amsterdam, 1611, 1630, 1656, and after). This version was of service to Cas- siodoro deReyna, who published his translation of the entire Bible at Basle in 1569. Copies of this volume appeared with a new date on the title-page in 1586 and again in 1622. After the death of De Reyna his translation was revised and adopted as his own by Cipriauo de Valera, by whose name it is generally known. In its revised form the New Testament appeared in 1596 and the Bible in 1602, but no subsequent edition of the Bible is noted until 1861. Towards the end of the 18th century Felipe Scio de San Miguel, bishop of Segovia, pub lished a classical translation of the Bible into Spanish (10 vols., Valencia, 1790-93; 20 vols., Madrid, 1794-97), with a commentary. It was often reprinted. A more recent translation, having respect to the sacred originals, was pub lished by Felix Torres Amat, bishop of Astorga; Madrid, 1824-29, 9 vols.; 1832-35, 6 vols. (re printed at Paris, 1835, 17 vols.). The British and Foreign Bible Society republished Valera s and SPANISH VERSION 362 SPEZIA MISSION FOR ITALY Scio s versions of the entire Bible and En/ina s version of the New Testament. The Society for Promoting Christian Knowledge published in 1853 a corrected edition of Amat s version, prepared with the- assist mice, and printed under the care, of SenorCalderon. Anew version of the entire Scriptures, prepared by Mexican priests, was printed by Ribera in 1831-33. This was the first Bible ever printed in Spanish America. The present diffusion of the Bible in Spain and Spanish America is owing chiefly to the efforts of the British and Foreign and the American Bible Societies. The first editions of the former were printed only from Enziua s edition of 1708. At length, in 1820, in consequence of the repre sentations and example of the American Bible Society, an edition of Scio s New Testament was printed in London, followed in 1821 by an edition of the entire Bible of this version. An edition of the New Testament from Valera s version was issued by the same Society in 1857. The Old Testament from the same version fol lowed in 1861. The style of the Reina-Valera version is harsh and antiquated, and it has been repeatedly re vised, with but partial success. The editions published by the British and Foreign Bible So ciety in Madrid are, for the most part, con formed to a revision made about 1867 by the Rev. L. Luceim, Professor of Spanish at Ox ford. Marginal references have been appended. In 1885 the Society printed tentatively a revision of the Gospel of Luke, made by its agent in Spain, the Rev. E. Reeves Palmer. At the pres ent time a committee in Madrid is co-operating with the Rev. J. Jameson in preparing another revision of the New Testament. Pastor Flied- ner of Madrid has also been publishing inde pendently a translation of his own. The American Bible Society s revision of Valera, prepared by Messrs. De Mora and H. B. Pratt, first appeared in 1865. Mr. Pratt had already at that time devoted much time to the study of Spanish, and the fruits of his life-long work are soon to appear in a new translation of the entire Bible, which may be looked for in the year 1892. His edition of the Psalms, first printed in Bucaramauga in 1876, was repro duced by the Society in 1879, and has also been printed in Barcelona. Since 1885, when his version of Genesis was published, he has been in the employ of the Society, devoting his whole time to the work, in which he has been materi ally aided by missionary and native scholars in Mexico, among whom he has resided. An independent version of the New Testa ment was published by the American Bible Union in 1857. For the blind, too, the British and Foreign Bible Society issued a small edi tion of the Gospels of Mark and John. (See also Judreo-Spanish.) (Specimen verse. John 3 : 16.) Porque de tal ruanera am6 Dios al mundo, que haya dado & BU Hijo uniggnito; para que todo aquel que en 61 crevere, no so pierda, Knas cenga vida eterna. Hebrew character. **> ^7 btf wf?.;p3f ) . , L,cvi, born Jaffrey, N. H., U. S. A., August, 22d, 1791; graduated at Dart mouth College 1815, and Audover Theological Seminary 1818; sailed for Ceylon June 8th, 1819. He occupied the station of Mauepy for several years. In 1833 he removed to Oodoo- ville, and with Mrs. Spauldiug took charge of the girls boarding-school, which was under their care for nearly forty years. He visited the United States in 1844 and returned in 1846. He was one of the most accurate Tamil schol ars in Southern India, having so mastered the language as to use it with great facility, and often power. He performed a large amount of literary labor. More than twenty Tamil tracts were prepared by him, and many of the best lyrics in the vernacular hymn-book were from his pen. He prepared two dictionaries, one Tamil, the other English and Tamil, and took a prominent part in the revision of the Scrip tures. He furnished an excellent translation of Pilgrim s Progress, and compiled a Scripture History, which is used in the schools. School- books, hymn-books, tracts, and Gospels passed through his hands for revision and proof-read ing. But he was far from being chiefly occu pied with these tasks. In season and out of season, to moodeliars and odigars, in their ve randas, or seated with wayfarers under the hedge, to the poor and the maimed in lanes and highways, and to the children in the school or the street, wherever he met a native he ceased not to preach and to teach Jesus Christ. His fluency in the colloquial language, his apt quo tations from Hindu books, his original illustra tions, and ready and racy sallies, combined with his genial humor, gave him great influ ence with the natives. He died at Oodooville June 18th, 1874, fifty-f our years and eleven days from his embarkation. The native converts throughout the district loved him as a father, and many of the heathen mourned his death. Spauldiii?, Mary Clirystie, died atBat- ticotta in 1875. She had been over fifty -five years connected with the mission, and about forty years in charge of the girls boarding-school at Oc < 1> x - ville. Her sympathetic services, rendered not only to the natives but to the mission families on all occasions of suffering or sorrow, richly entitled her to the appellation, which was uni versally accorded, of " Mother Spauldiug." Spczia mission for Italy and the Levant. Funds supplied by individual con tributions in England and Scotland. Secretary, Eliot Howard, Esq., "\Valthamstow, Essex, England. In 1863 the Rev. Edward Clarke, an English pastor, published a paper on the im portance of Italy as a mission field, which met with opposition from many sources, but finally resulted in the formation of "The Spe/.ia Mi>- sion for Italy and the Levant, " the object of which is to supply every necessitous part of Italy with the gospel. In 1866 Hr. Clarke went to Italy as super intendent of the mission. Obstacles bristled at every point. The problem of Bible-school work proved a most dilficult one to solve, but Mr. Clarke at length began it with one child There are now nine schools with hundreds of scholars, superintended by earnest Italian teachers, some of whom were early scholars. The Bible-schools are a principal feature of the work, but through the religious services held weekly at thirty different "points, and by the SPEZIA MISSION FOR ITALY 363 STEINKOPFP circulation of Bibles and tracts, there is a widely extending influence among men and women. Many who have been converted are actively engaged in evangelistic work. Other departments of the work are, work among sol diers and sailors, and the orphan home at La Spezia, which had its beginning during the terrible outbreak of cholera hi 183, and is now lirnily established. The mission is conducted by 3 English mis sionaries, with 30 native assistants. There are 19 day and Bible schools, with nearly 600 scholars, in the 20 stations and 21 sub-stations, on the Gulf of La Spezia, Tuscany, and the province of Venezia. Sriiiagar, the capital of Kashmir, India, is the headquarters of the C. M. 8. Mission in the valley of Kashmir, in which missionary tours have been made as far north as the Zaji La Pass, which leads to Little Tibet. The present staff consists of 1 missionary and 2 medical missionaries. Mrs. Bishop (better known as a traveller and writer by her maiden name of Isabella Bird) has given money to build a woman s hospital here, as a memorial to her late husband, Dr. John Bishop. The Maharajah gave an excellent site. Thirty pa tients will be accommodated, and the ladies of the Church of England Zenana Missionary Society are to have control of it. Srivillipatur, a city in the Tiunevelli district, Madras, India, and centre of the local traffic of the state. It has a temple with an annual car procession attended by about 10,000 people. Population, 18,256, Hindus, Moslems, Christians. Mission station of the C. M. S. ; 2 missionaries, 43 native helpers, 495 church- members, 24 schools, 593 scholars. Stack, Matthew, b. Maukeudorf, Mo ravia, Austria-Hungary, March 4th, 1711. In his early youth he had deep religious impres sions, and leaving Moravia he went to Herrn- hut in Saxony. Soon after his conversion he received from Count Zinzeudorf an impression of the condition of the Greenlanders which led him to devote himself to work among the heathen. He set out with his cousin Christian Stack and Christian David for Copenhagen January 19th, 1733. On their arrival they found that the mission under Egede was about to be abandoned, communication with Green land closed, and their project was regarded as romantic and ill-timed. They applied to Count Von Pless, the king s chamberlain, who fully stated the difficulties. " How will you live?" he asked. " We will cultivate the soil, and look for the Lord s blessing." "There is no soil to cultivate nothing but ice and snow." "Then we must try to live as the natives do." "But in what will you live?" " We will build ourselves a house." " But there is no wood in that country." "Then we will dig holes in the ground, and live there." "No," said the count, seeing their faith, "you shall not do that. Here are $50 to help you: take wood with you." Other persons aided them. The king decided to reopen communication with Greenland, and gave them a letter to Egede, commending them to his kind attention. Matthew Stack embarked with his two friends April. 1733, and after six weeks voyage reached Ball s River, and selected a place for a mission, and called it New Herrnhut. In commencing his work Matthew Stack encountered great obsta cles. The language was difficult of acquisition; the natives not only refused to listen to him, but were positively hostile, in various ways annoy ing and persecuting him. They mimicked his reading, praying, and singing; interrupted his devotions by hideous howling and beating of drums. They stoned him, destroyed hisgoods, attempted to send his boat out to sea, and even sought to take his life. He was often in straits for provisions, and obliged to buy seals from the Greenlauders, who sometimes refused to sell them at any price. Often he had to live on shell-fish and sea-weed, a little oatmeal mixed with train oil, and even old tallow-candles. But, nothing daunted, he toiled on, when, after five years of privation and suffering, he had the reward of his patient endurance. As one of his associates was copying a translation of the Gospel of Matthew some natives from South Greenland passing by stopped, and asked what was in that book. On the mission ary s reading the story of God s love and the sufferings of Christ to save us, Kajarnak, one of the savages, said with much earnestness, "How was that? Tell me that once more, for I too would fain be saved." He became a Chris tian, was baptized, labored faithfully for Christ, and died in faith the following year. His companions through his efforts were con verted, and soon three large families pitched their tents near the missionary that they might hear more of the gospel. In his seventh year Stack baptized the wife, sou, and daughter of Kajarnak. The wife became as active and use ful as the husband. In 1741 Stack visited Ger many, married, returned to Greenland in 1742, and found the work progressing and the mis sion established on a sure footing. In 1747 he had more than a hundred Greenlanders at the Lord s Table. After forty years spent in the Greenland Mission, he went in 1771 to Wachovia in North Carolina, and for years devoted him self to teaching the children in Bethabara, N. C. _ In 1783 he united with the Salem Con gregation in celebrating the semi-annual cen tennial jubilee of the Greenland Mission. In 1785 he was rendered helpless by a fall. When told that the Master would soon come and call for him, he raised his clasped hands, and said with deep emotion, " Yes, dearest Saviour, come soon, come soon." He died December 2 1st, 1787, in the 77th year of his age. Stallybra, Edward, a missionary of the L. M. S. to Siberia from 1817-1839. His first station was Irkutsk. In 1819 he com menced a station at Selenghiusk. The early time of his residence here was spent in explor ing the southeast of Lake Baikal with Mr. Rhamn, and later with Mr. Swan among the Chorinsky Buriats. On his return from a visit to England he made his home at St. Petersburg, and for some time was engaged in the revision of the Mongolian Scriptures. In 1840 the Siberian Mission was suppressed by the Rus sian Government, and he returned to England, arriving July 13th, 1841. He died at Shooter s Hill, Kent, July 25th, 1884, aged 91. SteiiikopfT, a town in Cape Colony, Af rica, a little south of the Orange River, east of Port Nolleth. Mission station of the Rhenish Missionary Society; 1 ordained missionary, 1 female missionary, 6 native workers, 2 out- stations, 220 communicants, 200 school-children. STELLENBOSCH 364 STRICT BAPTIST MISSION StcllciiDosch, a town in Cape Colony, South Africa, 25 miles by rail east of Cape Town. Population, 3,173. Mission station of the Rhenish Missionary Society; 4 missionaries, 2 ladies, 15 native workers, 1,000 communicants, 310 day-scholars. Stcndal, a town in North Natal, Africa, on a branch of the Uhikela River, southeast of Ladysmith and northwest of Hermannsburg. Mission station of the Berlin Evangelical So ciety (1860); 1 missionary, 1 native helper, 104 church-members, 28 scholars. Stewart, Charles Samuel, b. Flem- ington, N. J., U. S. A., October 16th, 1795; graduated at Princeton College 1815, where he was converted in the great revival. He first studied law and afterwards theology, grad uating at Princeton Seminary, and sailed as a missionary of the A. B. C. F. M. for the Sand wich Islands in 1823. On account of the ill- health of his wife he returned home in 1825. He lectured extensively in the Northern States in behalf of missions. In 1828 he was ap pointed chaplain in the United States navy. This position enabled him to visit nearly all parts of the world, and furnished material for the works afterwards published. He was sta tioned for many years at New York, and in 1836-7 edited the U. S. "Naval Magazine." In 1862, on account of failing health, he was retired, and at his death he was the senior chaplain in the navy. In 1863 he received the degree of D.D. from the University of New York. He died at Cooperstown. N. Y., De cember 15th, 1870, aged 75. Stodclarcl, David Tappan, b. North ampton, Mass., U. S. A., December 2d, 1818. His early education was at Round Hill Acad emy. He studied at Williams College; gradu ated at Yale College 1838, taking high rank as a scholar, especially in the physical sciences. Having consecrated himself to the work of the ministry, he declined an invitation to go on an exploring expedition with Captain Wilkes. After graduating he became tutor at Marshall College, Pa. While there he was offered a professorship in Marietta College, Ohio, but declined it, and entered the Theological Semi nary, Audover. Before completing his course he was appointed tutor in Yale College, and ac cepted the position. Impressed with the convic tion that he ought to be a missionary, he was licensed and ordained, and having offered him self to the A. B. C. F. M., was appointed to the Nestorian Mission. In 1843 he embarked for Smyrna. Before going to Oroomiah he visited several mission stations in Turkey. After learning Turkish he on reaching his station commenced Syriac, that he might preach and also might assist Dr. Perkins in his translation of the Scriptures into modern Syriac. In five months he was able to instruct a class of Nesto rian youths, and the male seminary was reorgan ized and committed to his care. In 1846 a re vival occurred, of which he gave an interesting account to the Board. In 1847 the cholera raged fearfully in Oroomiah. Mr. Stoddard s health being impaired, he went, by medical advice, to Erzeroum. He returned an invalid. The death of his wife in 1848 at Trebizond depressed him. With consent of the Board he took his orphan children home, intending to return as soon as they were provided for. He devoted his time to travelling through the country and presenting the claims of the missionary work. His labors were arduous and incessant. He re-embarked in 1851. Soon he began to instruct his older pupils in theology, to prepare them for preach ing to their countrymen. Besides his other work, he prepared a grammar of Modern Syriac, pub lished in the " Journal of the American Orien tal Society " in 1855. Having taken his telescope with him, he pursued the study of astronomy, and furnished Sir John Herschef observations on the zodiacal light. He also prepared an extended notice of the meteorology of Oroomiah, pub lished in " Silliman s Journal." His theological lectures, embracing a full course of doctrinal theology, were delivered in Syriac. After a visit to Tabriz to consult with the Russian consul in regard to plans for averting a threatened attack on the missions by the Per sian Government, he was attacked with typhus- fever, and died January 22d, 1857. He had been connected with the Nestorian Mission fourteen years. " His talents, his varied ac quirements, his energy and activity in the midst of weakness, his humility, his devoted piety, his kindly sympathy and warm affec tion, his winning gentleness, meekness, sim plicity, and godly sincerity, made him decid edly a man of mark, and secured from all who knew him high respect, and from very many ardent attachment. " Stone, Seth Bradley, b. Madison, Conn., U. S. A., April 30th, 1817; graduated at Yale College 1842, Union Theological Seminary 1850; embarked as a missionary of the A. B. C. F. M. for Africa, October 14th, 1850; was sta tioned among the Zulus. His health having failed, he returned to the United States in 1875, and died in New York June 27th, 1877. The mission say of him: " He was a faithful, hard working missionaryf or twenty-four years among the Zulus. A close student of the Zulu lan guage, he translated portions of the Old and New Testaments. He published an edition of church history in Zulu, also a summary of gen eral history. Thirty-nine of the hymns in our new hymn-book were translated or composed by him." Straits Settlements, a crown colony of Great Britain, comprises Singapore, Penang (with Province Wellesley), and Malacca, all of which are treated of in separate articles. In 1886 the Keeling or Cocos Islands, a small group 1,200 miles southwest of Singapore, owned by an English family, were placed under the government of the Straits Settle ments, and in 1888 an uninhabited island 200 miles southwest of Java, named Christmas Island, was also added to the Straits Settle ments. Strict Baptist Mission. Hon. Secre taries: Josiah Briscoe, 58 Grosvenor Road, Highburv New Park, London, N., England; I. R. W"akeliu, 33 Robert Street, Hampstead Road, London, N. W., England. The Strict Baptist Mission was established in 1861 simply as a church institution, with but one missionary, but has since become a de nominational society supported by more than 50 churches. Its work was commenced in 1861 at Talleygaum, a populous village between Bombay and Pooua. In 1866 this work was relinquished, a station having been in the STRICT BAPTIST MISSION 365 SUCHAU meantime opened at St. Thomas Mount (9 miles south of Madras). Here a church with a native pastor was formed in 1870. A Bible- woman and 5 school-teachers are now employed at this station. In 1871 a church was formed at Poonamallee, Madras; here there are also three schools. Ill 1882 application was made to the commit tee to tfike under its care a station at Tinne- velly, left vacant by the death of Mr. Arnlap- pen. There were at this station in 1888 56 baptisms. The mission to Ceylon was commenced in 1868, There are now six stations under the Society s care, in all of which there are day and Sunday schools; at Jaffna a church has been formed with 16 members. Stroiiacli, Alexander, b. Edinburgh, Scotland, April 15th, 1800; was an evangelist of the Irish Evangelical Society; ordained August 1st, 1837; sailed August 7th the same year as missionary of the L. M. S. for Singapore, ar riving March 5th, 1838. In 1839 he took the place for a time of Mr. Davies at Penan g. In August, 1843, he attended the conference of the L. M. S. s missionaries at Hong Kong, and also the general convention of missionaries held from August 22d to September 4th, to discuss the subject of Scripture translation. He then returned to Penang, and, on the removal of the missionaries to China, he returned June, 1844, to Singapore, and conducted the Chinese de partment of that mission. Leaving that place May 1st, 1846, he went to Hong Kong, where he superintended the type-foundry, and also as sisted in the mission. In August he went to Amoy, where, assisted by Mrs. Strouach, he conducted a boarding-school for Chinese boys. His health failing, he returned to England in 1869, retired from the service of the Society in 1870, and died in London February 6th, 1870. Stroiiaeli, John, b. Edinburgh, Scot- laud, March 7th, 1810; studied at Edinburgh University and Theological Academy, Glasgow; was ordained August iOth, 1837, with his elder brother Alexander, and sailed as a missionary of the L. M. S. for China, reaching Malacca March 2d, 1838. He attended the Hong Koug conference (see above), and on the opening of the ports of China he went to Amoy and commenced a mission there. Mrs. Stronacli sailed for England November 10th, 1845, for her health, but died at sea near England, March 7th, 1846. In May, 1847, Mr. Stronacli removed to Shanghai, having been appointed one of the delegates for the revision of the Chi nese version of the New Testament. On the completion of that work he returned to Amoy in 1853. On March 17th, 1876, he left Amoy, and, after visiting Japan, proceeded via Amer ica to England, arriving January 6th, 1877. In 1878 he retired from foreign missionary service. He died in Philadelphia, U. S. A., October 30th, 1888, after forty years uninter rupted labor in China. Mr. Sadler, his col league, says: "His powers of a literary and intellectual kind were of no common order. He stood well in his university, and made a great mark in the translation of the Bible into Chinese, known as the Delegates Version. It was a charm to hear him speak Chinese. He was a most idiomatic speaker. His literary ability did not cease with Bible translation, but could be directed to the making of tracts. One of these, called the Hek bun (or Inquirer), was a masterly setting forth of the difficulties felt by a literary Chinaman, and the answers of the missionary. He assisted also in revising Dr. Douglas dictionary of the Amoy language. He was greatly blessed as a~ evangelist in Amoy, and labored indefatigauiy in starting stations, appointing native ministers and work ing with them. His strength and high spirits, as well as his fund of knowledge, made him very attractive to the Chinese, and to all who wished to become Chinese in their power of speaking the language. He w r as thoroughly at home in street-preaching, and would hold an audience in a remarkable way. His fund of humor was bewitching. And his good-nature in bearing abuse without resenting it won the heathen to the Saviour." Sturges, Albert A., b. Granville, Ohio, U. S. A., November 5th, 1819; graduated at Wabash College 1848; Yale Divinity School 1851; embarked January llth, 1852. as a mis sionary of the A. B. C. F. M. for Micronesia, reaching Ponape the following September. He labored most happily for thirty-three years at his missionary station on Ponape. He showed great tact in his relations with the natives, and skill in drawing out the activities of the church- members. Much of his time was given to the translation of the Scriptures, and he had the joy of seeing the New Testament completed, and in the hands of the people. la his last letter, written from Ponape, just before a paralytic stroke which he had in 1885, he says: "I can not tell how thankful I am to be here, and to have so much strength given to me to preach the gospel to these needy people. Especially on the Sabbath is my heart full of gratitude to the Master and to the Board for sending me to help these infant churches into a better life." In 1885 his health required him to return home, where, though in much physical weakness, he carried on the work of translation. He died at Oakland, California, September 4th, 1887. S II eh a 11 (Soochow) is regarded by the Chinese as one of the richest and most beautiful cities in China. It is situated on a cluster of islands in Ta hu, " Great Lake," 70 miles north west of Shanghai, with which it is connected by a network of streams and canals. Its walls are 10 miles in circuit, and the suburbs extend for many miles around, while an immense popula tion lives in boats. The rebels captured it in 1860, and left it, when recaptured, in 1865, a ruined city. But it is rapidly recovering from that calamity. The beauty of the women, and the picturesqueness of its location, with the many fine buildings, cause it to be celebrated in proverb and poetry. Its silk manufactures are of especial note, but all Chinese manufactures are produced in great abundance and of superior quality. Several channels connect it with the Yangtsz, and small steamers at high-tide reach the many important villages and towns in the surrounding districts. The population is esti mated at 500,000, and from the top of one of the high pagodas can be seen an area containing a population of 5,000,000. Mission station of the Southern Baptist Con vention; 1 missionary and wife. Methodist Episcopal Church (South); 2 missionaries, 2 female missionaries (1 a physician), 1 hospital, andl high-school. Presbyterian Church (North); 2 missionaries and wives, 25 members, 72 day- SUCHAU 366 SUNDAY SCHOOLS scholars. Presbyterian Church (South); 2 mis- siouaries and wives, 2 female missionaries. i, a city in Szchuen. China, on tlie Yangtsz liiver, 1,600 miles from Shanghai; has recently been occupied by the A. B. M. U., two missionaries leaving for that region early in 1890. Sukkur, a town in Upper Sindh, India, 200 miles from Haiderabad and nearly 300 from Karachi. Mission station of the C. M. S. (1887); 1 missionary, 27 communicants. Islands, an archipelago lying between Mindanao, the southern island of the Philippines, and the northeast extremity of British Borneo. By a protocol, signed at Mad rid in 1885, Spanish protection is recognized over this archipelago. There are over fifty isl ands, the largest of which is 36 miles long and 12 broad. No Protestant mission work is car ried on in these islands. Sumatra, one of the largest and richest islands of the East Indian Archipelago, extends 1.047 miles from northwest to southeast, lying between latitude 5 40 north, and latitude 5 59 south. Its area is estimated at 160,000 square miles, and the greater part of the island belongs to the Dutch Government, though many of the interior districts have not been brought under complete subjection. Throughout the whole length of the island extends a range of lofty mountains, which lies nearer the western coast than the eastern, hence on the eastern slope there are several large rivers, but the watercourses on the western slope are com paratively short. Sugar-cane, coffee, rice, and spices are the principal products, though much line timber and many tropical fruits are found in abundance. The greater part of the popu lation belong to the Malay race, but it is proba ble that they have absorbed many aboriginal tribes, a few remnants of which are found in the interior, such as the Kubus, who seem to have a mixture of Negrito blood, and the Bat- taks. These latter differ in many points from the Malay type. They are somewhat under sized, with broad shoulders and rather muscular limbs. Their eyes are large and black, with heavy brown eyebrows. These people inhabit the country around Tobah Lake, about midway between the east and the west coast, near lati tude 3 north. Their language contains words of Sanskrit origin, and has evidently been af fected by Javanese, Malay, Macassar, Sundauese, and Tagal influence. Another peculiar tribe are the Redjaugers, who use distinctive charac ters, which they cut on bamboo with their short kreeses or daggers. The possessions of the Dutch Government in the island of Sumatra are divided into the residencies of the West Coast, the East Coast, Benkulen (the extreme southwestern coast), Lampongs (southeastern coast), Palembaug (southeastern and central), and Atjeh, the northern extremity. The prin cipal towns are: Pedang, on the west coast, about latitude 1 south, the residence of the governor, with a population of 15,000, including a Chinese settlement and a European quarter; Beukulen, the capital of the Residency of that name, with 12,000 inhabitants; Palembaug, in the Resi dency of Palembang, has 50,000 inhabitants, with barracks, hospitals, one of the finest mosques in the Dutch Indies, and a tomb, said to be that of Alexander the Great. Included in the Dutch possessions of Sumatra are various islands which are contiguous to it. On the west coast, under the Residency of that name, are the Bauyak Islands, Nias Islands (q.v.), Battu Islands, Nassau Islands, and Engano. On the east are Beugkalis, Reau-Lingga Archi pelago, and Banca. The latter is separated from Palembang by Banca Strait, and has an area of about 5,000 square miles, and a popu lation of about 7,000. The Missionary Societies at work in Sumatra are: (1) The Rhenish Missionary Society, with stations at Sipirok, Bungaboudar, Pranserat, Pangaloan, Csigonpulan, among the Battaks; (2) The Java Comite, with stations at Siuna- pilapil and Haranbaru, near the west coast; (3) The British and Foreign Bible Society, with colporteurs in the seaports and along the coasts of Sumatra. Scriptures New Testament and parts of the Old Testament in Malay; New Testament and Psalms in Nicobar for the Bat taks of North and South Sumatra. Sundancsc Version. The Sunda be longs to the Malaysian languages, and is spoken by about 4,200,000 of the 18, 000,000 inhabitants of Java. Of these about 2,000 are Christians, and their numbers are increasing. There is as yet no complete Bible in the Sundauese, and this fact must be ascribed to the great difficul ties in mastering the language. In 1870 the British and Foreign Bible Society published an edition of the Gospel of Luke, translated by the Rev. G. J. Grashius. In the mean time Mr. Cooloma, of the Netherlands Missionary So ciety, had undertaken a translation of the New- Testament into the Sundanese, which was pub lished by the Netherlands Bible Society at Ley- den in 1878, in Roman characters. The same Society also published in the same year an edition of the Gospel of Luke in Arabic char acters, also prepared by Mr. Cooloma. In 1877 the Netherlands Missionary Society requested the British and Foreign Bible Society to under take the publication of Mr. Cooloma s transla tion of the Old Testament. It published in 1878 the Book of Genesis, and in 1882 the New Testament. (Specimen verse. Luke 15 : 18.) Ajeuna man dek indit ngadeuheusan ka bapa> sarta rek oendjoekan kijeu : Noen ama, simkoe- ring geus tarima migawe dosa ka sawarga sargpg di pajoeneum ama. Sunday-Schools. Christianity is pre eminently the religion which takes special in terest in the young. Ever since childhood was ennobled by the example and teachings of Christ, it has been a well-known truth that the child or the youth is more susceptible to Chris tian teaching than the adult; what might be called the chance of Christian life diminishes in an increasing ratio as the years increase. The Sunday-school is thus one of the most im portant agencies for the spread of the gospel, and at times it is the only means which can be employed. The character of the work and its relation to the church varies greatly in point of time and influence, and may be divided, as is other mission work (see Methods of Missionary Work), into two great classes: 1. Evangelistic; 2. Pastoral . The latter division may be dismissed with but a few words. The character of the work, SUNDAY-SCHOOLS 367 SUNDAY SCHOOLS the necessity for it, the methods used, are exem plified in all Christian communities, and are substantially the same in all lauds, and among all people, where a church has been gathered together. In this work the Sunday-school is the nursery of the church, from which come the future fathers and mothers in Israel; and the church that ignores this important work will vapidly feel the effect on its stability and future usefulness. As an evangelistic agency, the Sunday- school differs from the ordinary Sunday-school of Christian communities in that it becomes the parent of the church, and is thus the reverse of the preceding. Where bigotry, ignorance, superstition, and prejudice rule the natives of foreign countries; where immorality, scepti cism, and sin in all its bold, defiant forms, flourish openly in the wilder sections of so- called Christian countries the Sunday-school is ofttimes the only evangelistic agency that can be employed. The nature of children un suspecting, frank, innocent, and trustful will aid in the work of interesting and instructing them; the instinct of parental love will lead people to welcome such efforts in behalf of their children, even when ignorant themselves, or seemingly hopelessly depraved; and by first reaching the children an entrance can be gained into homes whose doors would other wise be closed. Then gratification at the kind ness done the child will remove prejudice and disarm opposition, which otherwise would be an insurmountable obstacle to the missionary. Under this head of evangelistic or missionary agencies the account of the following so cieties will fairly present the work which has been done and is now in progress along the lines thus briefly defined. Sunday-School Union, The Amer ican. The American Sunday-School Union was organized in Philadelphia in 1824; and the Philadelphia Sunday and Adult School Union, formed in 1817, some other Sunday-School societies being merged in it. It had two prin cipal objects: First, to establish and maintain Sunday-schools for the benefit of neglected children and communities, and to aid in im proving existing schools. Second, to publish and circulate moral and religious literature. Its first purpose is accomplished by the em ployment of Sunday-school missionaries, who devote their entire time to exploring destitute settlements and neighborhoods in the newer States and Territories, and in the older States, especially in the Central, Southern, and South western States. Each missionary visits from house to house, consulting with persons repre senting different views; secures their approval and sympathy; holds religious meetings; per suades the people to establish a Bible-school where none exists; shows them how to conduct it; aids them in procuring Bibles and other suitable books; watches over each new school to secure its growth and permanence, and re vives and aids other feeble schools, whether de nominational or Union. He thus successively canvasses each neighborhood arid district in the county, and then passes on to those of another county, until the entire field to which he is appointed is supplied with successful schools. In this effort all evangelical denom inations unite, and the schools thus organized and maintained become nuclei for the forma tion of churches of the denomination which is the majority in the vicinity; sometimes two or more churches are formed from a single school. The money for the support of these mission aries is contributed by Christian people of all denominations, who are interested in the moral and religious welfare and prosperity of the youth of our country. The number of these mission aries is large, and is constantly increasing; 95 are now employed. The greatest difficulty encountered is the procuring of men in every wayqualified.by intelligence, industry, patience, perseverance, a pleasing address, and unques tioning faith in God, for the work. Some of these now in the field are veterans of many years service. One, Itev. B. W. Chidlaw, D.D. , has taken out his commission in 1890 for his fift\ r -fifth year of continuous labor in the cause. Another, a layman, Stephen Paxson, of blessed memory, went to his reward, after forty years of such labor as very few men could have per formed. And Rev. John McCullagh of Ken tucky died in June, 1888, afterabout fifty years service. In 1890 the outlay for the prosecution of the missionary work was $106,186.24. The amount of good accomplished by this faithful band of workers can never be known in this life. Their record is on high, and will be declared before an assembled universe. But a few figures gleaned from the records of the Union will indicate its vastness: From Year end g 1824-1890. Mar.1,1890 Schools organized 85,896 1 ,685 Teachers in these schools 518,201 7,353 Scholars " " " 3,554,958 59,432 Schools aided by missionaries 153,265 1,852 Teachers in the schoolsaided . . . 12,788 Scholars in these schools 9,712,218 120,792 Schools previously reported aided, and aid continued 4.461 Containing teachers 22,685 " scholars 210,527 Bibles distributed in 1889-90 6,788 Bibles distributed in the thirteen years 1876-1 889 about 53,000 Testaments distributed in 1889-90 9,337 Testaments distributed in the thirteen years 1876-89, about.. 105,000 Visits to families in 1889-90 42,2^2 Sermonsand addresses delivered. 12,020 Miles travelled by missionaries, aboutlSJtimesround the globe. 463,243 About $8,300,000 worth of the Union s pub lications have been circulated by donation and sale, through this missionary agency, in the sixty-six years of the existence of the Union. The aim of the Union, from its first organi zation, has been to call into Christian activity and usefulness the lay members of the churches, and induce them to consecrate themselves to Christ s work. The president, vice-presidents, the thirty -six managers, the corresponding and recording secretary and treasurer, are all lay men; but ministers may be employed as edi tors, secretaries, and missionaries. Yet very many of the missionaries are laymen. But the aims of the Sunday-School Union ex tend farther than the employment and main tenance of Sunday-school missionaries and the establishment and aid of Sunday -schools, im portant as these objects are. It seeks also to impart to adults as well as to children such religious instruction and knowledge as will lead them to Christ and make them wise unto salva tion. AVhile it avoids all those doctrines which are matters of controversy, it aims to give to all whom it can reach a better knowledge of the Scriptures and of the plan of redemption, and attempts by its books and periodicals to develop SUNDAY-SCHOOLS 308 SUNDAY SCHOOLS a taste for a pure and Christian literature, and to attract both youths and adults to good books, and induce them to abandon the many vile and intidel works, and the foul and unwholesome issues of tlie secular press, which are leading them to destruction. It has published more than 2,300 books, ;ind now issues 12 periodicals, semi-monthly, monthly, and quarterly, all de voted to religious and Sunday-school instruc tion. These papers and periodicals are ably edited, finely illustrated, and very interesting, and they have a wide circulation. The books and publications of the Union may be divided into three classes : 1. The Question Books, Graded Lessons, Lesson Helps, Scholars Guides, Records, Hymn and Tune Books, and Maps, Charts, and other appliances for direct Sunday- school instruction. These number over 200. 2. Practical aids for Sunday-school and Bible- class workers, as well as for pastors and others. There are about 75 volumes of these, all of mod erately large size, including Schaff s and other Bible Dictionaries, Bissell s Biblical Antiquities, Rice s People s Commentaries, Biblical Geogra phy, Alliboue s Bible Companion, Nicholl s Introduction to the Scriptures, Scripture Bio graphical Dictionary, etc. 3. About 2,000 Sunday-school books, carefully examined and edited, and of great interest. Narratives, bi ographies, historical and descriptive works, stories, inculcating temperance, purity, a Chris tian life, and philanthropic sacrifice for others. Every writer whose books have been examined and accepted has been scrupulously careful to send forth " no page, which, dying, he might wish to blot." And these books are sold, do nated or distributed through the missionary and other agencies of the Union by scores and often hundreds of thousands of copies. They go on the frontiers, in the new States and Territories of the West, Southwest, and South; reaching fam ilies and communities, where books, except the vile, obscene, and infidel publications and news papers, are not found, and furnish to the young the only wholesome reading to be obtained. This powerful agency for good, both in its pub lication and missionary departments, should be greatly enlarged and increased. The Union has also done a great and good work in aiding by money grants the translation and circulation in foreign tongues of some of its best books by missionaries and missionary societies. Many of these have been put in circulation in India, China, Japan, and Bnrmah, and not a few in France, Italy, Germany, and Greece. The action of the Union toward all other publishing and missionary societies has beeu uniformly kind and helpful; many denomina tional Sunday-schools have been aided, and many libraries donated to these schools, and hundreds of vigorous churches have started from the Union schools. They have demon strated that unity of action and Christian love could coexist with the largest charity, and that by this unity of action the cause of the Re deemer would-be greatly benelited and God would be glorified. Siniffai/ School Assoi-iittiun, The Foreign, Headquarters, 130 State Street, Brooklyn, N. Y. This association is composed of a number of men and women voluntarily united for the purpose of establishing and .-tiding Sunday or Bible-schools in all non-English- speaking countries. It was incorporated in 1878, but its work practically began in 1856. The working force of the Association con sists of a president, A. Woodruff, 130 State Street, Brooklyn, N. Y., a recording secretary, a corresponding secretary, a treasurer, eleven trustees, and a corps of forty or fifty letter- writers. Its plan of work is to secure corre spondence in foreign countries, and by means of systematic letter- writing to become ac quainted with the spiritual condition of those lands, the need of religious instruction, the best method of supplying their need, and then sug gestions are given, plans for the establishment of Sunday-schools are formulated, and, if neces sary, money or books are donated, and the schools are inaugurated. The correspondents are sought out by means of reports of the va rious religious societies ; through magazines, missionaries, colporteurs, Bible agents, govern ment officials, travellers, and personal friends. The vast amount of correspondence rendered necessary is conducted by the corps of letter- writers, who are divided into four committees : Spanish, Italian, German, French, one of which meets every week to read the letters received from its particular countries, and to recom mend applications. A general meeting is held once a month, at which letters are read and supplies voted. The principle which underlies the methods of the Association is that the Sunday-school is particularly adapted to those fields which are untilled from want of laborers and means, by reason of the following facts : 1. It has a capac ity for utilizing any number of Christians too small for the work or support of a preacher, and gives them an opportunity for individual work and growth. 2. It is economical, as com pared with the cost of preaching services. 3. It avoids national and ecclesiastical prejudice by making each nation self-evangelizing. 4. It reaches the mind of the pupil at an age most impressionable, and least blinded by supersti tion, prejudice, or scepticism. The various committees donate their services, and the work is thus conducted with a mini mum expenditure of money for a maximum diffusion of influence. The various countries reached by this methodical correspondence are: Spanish : Spain, Portugal, Mexico, Brazil and other South American States. German : Ger many, Austria, Russia, Bulgaria. H<iU<ni : Italy. French : France, and all countries not included in the work of the other committees, such as China, Japan, and Africa. The Asso ciation aims also to supply literature suitable for the young. From the report for 1889 the results of the work of the Association are given as follows : Distribution of Christian Literature. Six illustrated papers for children have been aided in their establishment and distribution. " Glad Tiding^." in Japanese; " E! Amigo," in Span ish; "() Amigo," in Portuguese; " La Feuille du Dimanche," in French; "Die Sonntag Schule," in German; and "II Amico," in Italian. Last year 13,000 subscriptions were paid for these papers. Several books have been published. One, " Christie s Old Organ," will illustrate the diffusion of this work. First published in 1877, it has beeu translated into sixteen different languages, and previous to October, 1888, 21,500 copies were circulated in Germany, Hungary, Bulgaria, Belgium, Por tugal, Greece, Syria. Japan. Bombay, Ceylon, Bohemia, France, Italy, Asia Minor, China. SUNDAY-SCHOOLS 369 SUTO Besides the publications of the Association, it also sends out copies of the " Sunday-school Times," " Peloubet s Notes," and the "West minster Teacher," besides various helpful leaf lets, tracts, and cards. In Germany the 25th anniversary of the work was celebrated iu 1888, at which time there were 3,000 schools, 30,000 teachers, and 300,000 pupils. In Holland the last reports gave the number of schools as 1,291; teachers, 3,800; scholars, 141 ,640. The reports from other countries show a like gratifying progress in the work. The result of individual efforts is shown by one in stance out of many, where a gentleman opened correspondence with Spain, and fifty flourishing Sunday-schools have already been organized, and fifty more have been started. Receipts. The Association receives donations from all sources, but especially from the Sun day-schools. Its work is carried on at a cost of less than six thousand dollars a year, no debt is incurred, and with the exception of a small sum for clerical work at headquarters, every cent of the money received is expended directly on the work. In addition to the annual report, a quarterly leaf is distributed, which is edited gratuitously by ladies chosen from the commit tees, and thus the claims of the foreign fields are presented. The Association bases its claims for the effi cacy of letter-writing on the example given by the apostles, and the precedent and authority of the New Testament, which is composed so largely of letters. Sunday-School Union s Continental Mission. Headquarters, 55 and 56 Old Bailey, London., E. C., England. The Sunday-School Union was formed in ] 803. Until 1864 its ef forts were confined to the improvement of methods of instruction in the Sunday-schools already established in Great Britain, the organi zation of new schools in destitute places, and to supplying these schools with books at re duced prices. These objects have been attained by means of a library and reading-room, con taining 7,000 volumes for circulation, and 1,000 for reference, which is open daily, except Sun days, and is accessible to all teachers upon the annual payment of one shilling; training classes; a biblical and educational museum; Normal, Greek, Hebrew, and correspondence classes; college lectures, illustrated lectures for teach ers and senior pupils, etc. In connection with the Union are Bands of Hope, Christian Endeavor Societies, Reading Circles, etc. The report for 1889 shows 18 Metropolitan Auxil iaries and 210 Country Unions. In 1864 Mr. Albert Woodruff of New York, who had just completed a tour through the principal countries of Europe, pressed upon the committee so earnestly the needs of children in those lands that the Continental Sub Commit tee was formed, to endeavor to extend among the nations across the Channel the blessings which the Sunday-school system had conferred upon the English people. At that time there were very few Sunday-schools in any part of Europe; now, owing in great measure to the efforts of this committee, there are about 3,000 in Ger many, 1,500 in Holland, 400 in Switzerland, and large numbers in France and Sweden. During the past year (1889) 17 missionaries have been employed in this work in the countries above named. The International Bible Reading Association, connected with the Sunday-School Union, has a membershipof 232,000: 203,000 of these mem bers reside iu the United Kingdom, 6,200 in the United Slates, 2,500 in Canada, 2,350 in the West Indies, 450 in British Guiana, 16,000 in Australia, and 400 in South Africa. Branches of the Association have also been formed in India, Ceylon, Gibraltar, and Newfoundland, in China, Japan, Persia, Nicaragua, and other countries. Surat, a town in Gujarat Province, Bom bay, India. Climate hot, unhealthy, malarious. Population, 107,149, Hindus, Moslems, Parsis, Christians. Language, Gujarathi, Hindustani, English. Natives well-to-do, prosperous. Mis sion station Irish Presbyterian Church (1846); 1 ordained missionary and wife, 5 others, ^help ers, 1 church, 53 church-members, 15 schools, 1,565 scholars, a high-school, and an orphan- asylum. Suri, (Soory), the administrative headquar ters of the Birbhum district, Bengal, India; has a population of 9,000, and is a mission station of the Baptist Missionary Society; 1 missionary, 53 church-members, 307 day-scholars, 44 Sabbath-scholars. Surinam: see Dutch Guiana, under Guiana. Surinam, or Negro-English. The Surinam or Negro-Dutch is spoken in Surinam, Dutch Guiana, and is a compound mainly of English and Dutch. A translation into this dialect was made by Moravian missionaries, and published at London iu 1829. A revised edi tion of the New Testament, prepared by Hans Wied, together with the Psalms, was also pub lished at London in 1846; and another edition of the New Testament was published in the same year by the Netherlands Bible Society at Bantzen. In 1865 the British Bible Society pub lished a third edition of the New Testament and Psalms, and a fourth revised edition was pub lished in 1888. The edition, consisting of 3,000 copies, was issued under the care of the Rev. E. Langerfield of the Moravian Mission, with which about 25,000 souls are connected, of whom over 8,000- are communicants. (Specimen verse. John 3:16.) Bikasi na so fasi Gado ben lobbi kondre, v& a gi da wan Pikien va hem, va dem allamal, dissi briebi na hem, no~sa go lasi, ma va dem. babi da Liebi vo tehgo. Susu Version. The Susu belongs to the Negro group of the languages of Africa, and is spoken on the coast of Senegambia. The Rev. Duport, a West Indian Negro, has translated the Gospels of Matthew, Mark, and John into the Susu, and they were published by the Society for Promoting Christian Knowledge about the year 1858. The New Testament was published by the same Society in 1883. Sul o. or Lcsnto. The Lesuto belongs to the Bantu family of African languages, and is spoken in Basutoland by the Bapeli, Migwam- ba, and other tribes of the Transvaal, Cape Col ony, and Orange Free State. French mission aries translated the Scriptures into the Suto. As early as 1837 the Gospel of Matthew was pub lished, and since that time detached portions SUTO 370 SWATOW were added. In 1849 (he British and Foreign Bible Society published the Psalms, the trans lation having been made by the Rev. E. Casa- lis of the French Protestant Missionary Society. In 1857 the New Testament was printed at Cape Town, and republished by the British and For eign Bible Society at Paris in 1868, under the care of the Rev. E. Casalis. A revised edition, prepared by Mr. Ellenberger, was issued in 1878. Parts of the Bible, translated by Mr. Knothe of the Berlin Missionary Society, were issued at Berlin in 1870. In 1873 a revised edition of the New Testament was published at Morija, and in 1881 the entire Bible, prepared by Messrs. Pelissier, Arbousset, Ellenberger, anil Mabille, French missionaries, was published .at London under the care of the Rev. A. Mabille, who had brought the MS. from Basutoland to England. A new edition of the New Testament, with a few corrections and emendations, was published in 1867 by the British and Foreign Bible Society. The edition, which was in 32mo, consisted of 3,000 copies. (Specimen verse. John 3: 16.) Cfobane Molimo o ratile lefatsfi hakalo, o fe neile Mora oa oona a tsuetseng a notsi ; gore 6 inong le e ^rnong a lumelang go 6ena, a se" ke a fela, a mpe a be le bophfilo bo sa feleng. Millon. Amos, b. Sevenoaks, Kent, Eng land, 1798. His early history is interesting. A lady, one Sunday morning on her way to Sunday-school, saw some boys playing, and in vited them to go 1o the school. They all re fused but one, who said he would go if she would give him a shilling. She consented; he came with her, and continued to attend. That boy was Amos Sutton, who was for thirty years a missionary in India. Having studied theology with Rev. J. G. Pike, he was ordained at Derby, and sailed in 1824 for Orissa, India, as a mis sionary of the General Baptist Missionary Society. He was stationed most of the time at Cuttack. He preached in Oriya and in English, taught in the mission academy and was super intendent of the orphan asylums. He trans lated the whole Bible into Oriya, and made a second revision of the New Testament. He visited England and America. He returned to his mission from America in 1835, in company with Rev. Dr. Phillips, who was sent to the same field by the American Free Baptist Mis sionary Society. Dr. Suttou, besides translat ing the Scriptures, published an Oriya diction ary, grammar, and lesson-book, wrote three volumes of tracts in that language, and trans lated many English books for his scholars and converts. He died at Cuttack, Orissa, August 17th, 1854. Suvisliesliapuram, a town in the Tinne- velli district, Madras, India. Mission station of the C. M. S. for 61 villages, with 4 native pastors, 54 other workers, 828 communicants, 942 scholars. Swaliilf Version. The Swahili belongs to the great Bantu family of languages, and is greatly affected by contact with the Arabic language. It is the lingua franca of Equatorial Africa. A translation into this language was undertaken by the Rev. Edward Steere (died 1882), who had been connected with the Central African Mission since 1863. The first portion of the Bible, the Gospel of Matthew, was printed by the British and Foreign Bible Society in 1869, and the Psalms followed in 1870. In LS74 the Gospel of John was published, and in 1875 a reprint of the Gospel of Matthew under the editorship of Bishop W. G. To/er, at Zanzibar. The Gospel of Luke, as translated by the Rev. J. Rebumnii of the Church Missionary Society, was printed at the Crischona Press, near Basle, in 1876, the same Gospel having also been published in 1873 at Zanzibar, as translated by Abdul Aziz and Pennel. A revised edition of John s Gospel was issued in 178, under the editorship of the Rev. T. H. Sparshott. The portions of the New Testament which were issued from time to time at Zanzibar were revised, including the Gospel of Luke- as trans lated by Mr. Rebmaun and Bishop Steere, and the New Testament as a whole was published in 1884, at London. Of the Old Testament, the Book of Genesis was issued in 1883 by Archdeacon Hodgson, of the Universities Mission to Central Africa. The translation was the work of the late Bisliop Steere. In 1884 the British and Foreign Bible Society published the Book of Joshua, which was translated by Archdeacon Hodgson, aided by a native of Zanzibar, once a slave, but at the time of publication a student at St. Augustine s College, Canterbury. This version, which was the first translation of the Book of Joshua in any East African language, was revised by the Rev. H. Geldart and Miss Thackeray. In 1890 the whole Bible was published, after twenty years labor, in the Roman character. Besides the edition in Roman, the British and Foreign Bible Society issued in 1886 an edition of 500 copies of the Gospel of John in Arabic character, intended for those who know the Swahili lan guage and only the Arabic character. The version has been transliterated by Miss Allen, who also carried the edition through the press. (Specimen verse. John 3 : 16.) Kwani ndivyo Muungu wrrvyoTipencra ulim- wengu, akatoa na Mwana wake wa pekee, illi wote wamwaminio waupate uzima wa milele wala wasipotee. Swan, William, b June 21st, 1791. at Balgonie, New Brunswick; studied at the Theological Academy of Glasgow; sailed July 1st, 1818, for Siberia as a missionary of the L. M. S. His chief work was among the Tartars of the Buriat. and Mongolian race on the frontiers of Siberia and Chinese Tartary, southeast of Lake Baikal. For eight years he itinerated with Mr. Stallybrass, but in 1828 made his permanent home at the Ona. During these years he, in conjunction with Mr. Stallybrass, completed the Mongolian version of the Scrip tures. On its completion he visited St. Peters burg, and after a stay of ten weeks he obtained permission from the government to print it. He then went to England, married, and returned to St. Petersburg. In 1837 he returned to his station on the Ona. In 1840 the Siberian Mis sion was repressed by the government, and he went back to Scotland in 1841. His connec tion with the Society was then dissolved. He died at Edinburgh January 1st, 1866. Swatow, a seaport of Kwangtung, China, is situated on the estuary of the Han River, 5 miles from the sea, 225 miles east of Canton SWATOW 371 SWEDISH MISSIONS and 180 northeast of Hong Kong. It is a treaty port, with quite an active foreign commerce and large manufactories. Population, 300.000. Mission station of the A. B. M. U. (1846); 2 missionaries and wives, 1,085 members, 7 schools, 132 pupils. The missionaries premises are at Kak chieh, a suburb opposite Swatow proper, across a channel of the river a mile wide Presbyterian Church of England; 8 missionaries, 2 medical missionaries, 981 com municants. Swedish-Lapp. The Laplanders scat tered throughout Sweden cannot understand the Bible published in Lappouese, and accordingly the Gospel of Matthew has been translated into this form or dialect of the Lapp language. The translation was made by a Swedish mis sionary in Lapland of the name of Laestadius, whose father worked among the poor Lap landers. The British and Foreign Bible Soci ety published this Gospel at Stockholm in 1880, with the Swedish in parallel columns, and up to March 31st, 1889, disposed of 2,000 copies. Swedish missions. The first missionary work undertaken by Protestant Sweden was among the Lapps, or, as they are more properly called, the Finns, who in scattered nomadic tribes occupy the whole northern part of the country. That mission has on its records several names, as for instance that of Peer Fjellstrom, 1697-1764, which are still remem bered with gratitude; but unorganized and un- systemati/.ed as it was, all its exertions and sacri fices were of no avail for a thorough success. In 1638 a Swedish colony, Nya Svearike," afterwards called "Viuland." now Pennsyl vania, was founded on the Delaware in North America, and the Swede Campanius, who in 1642 began to preach to the Delaware Indians and compiled a dictionary of their language, was the first Protestant missionary to enter the New World. The colony was afterwards trans ferred to Holland, then to England, and finally to William Penu; but up to 1831 it continued to be served by Swedish pastors. Meanwhile the powerful impulse which the Protestant mission received from England in the beginning of the present century made it self felt also in Sweden. In 1818 a mission paper was established, and in 1829 the first small mission society was founded at Goteborg. It was followed in 1835 by the Swedish Mis sion Society, and in 1845 by the Mission Soci ety of Lund. In 1855 the latter was absorbed by the former, and in 1876 the Swedish Mis sion Society united with the Swedish Church Mission (founded in 1874), though, as will be seen, it was not wholly absorbed by it. Two other large societies were organized the Evangelical National Institution in 1856 and the Swedish Mission Union in 1878. Besides these four great associations, quite a number of minor ones, still in their infancy, have sprung up and will be enumerated below. I. The Swedish Mission Society (Sven- ska Mimonssalskapet). Headquarters, Stock holm, Sweden. Very soon after its foundation, January 6th, 1835, the Society was able to send out its first missionary to the Finns, Carl Lud- wig TellstrOm.an artist, a painter. During his summer visits to their camps it had gradually grown upon him that though it might be well enough to paint their portraits, tents, flocks, etc., for the Swedish public, it would be better if he could speak Christ down into their own hearts, and he became a missionary. Next year he was joined by two other young men, and the field proved fruitful to them. Their methods were: visits to the tents, preaching of the gospel, and some general instruction. But an entirely new departure of singular efficacy was taken by a young Finnish girl, Marie Magdalene Mads-daughter, in 1864. By the preaching of the missionaries she had come to see and understand the misery in which her race lived. Then she learned Swedish that she might be able to speak to the king. She then walked two hundred miles down to Stockholm. Nothing daunted by suddenly finding herself in the midst of a great, rich, exceedingly elegant and exceedingly gay city, she picked out in the street the first, lady who to her eyes seemed to look trustworthy, and in a short con versation she made that lady her patroness. Next day she had an audience with the king, and after talking with a number of influential men during a stay of a few days, she walked back to her native place with money enough to build a house or an asylum, or, as it is called, a "Children s Home," to which she could invite the children of her race to come and stay for some time and be instructed in that which is necessary, and also in something of that which is useful. The Society provided her " Home" with teachers, and so successfully did the plan work that it has now five such institutions established among the Finns, and several more in preparation. A considerable portion of its annual revenue, which, in all, amounts to 21,487 kroner, the Society draws from the so-called Five-cents Circles. A person belonging to a certain social circle undertakes to collect five cents every week from every member of that circle who is willing to contribute, and pays over the sum every month to the Society. The trouble is very little to any one person in comparison with the result attained. Besides its annual revenue the Society owns invested funds to the amount of about 150,000 krouor, and by these means it supports its missions to the Finns, which it also directs independently, while, since its union with the Swedish Church Mission in 1876, it pays the surplus of its income into the coffers of that Society, and partakes proportionally in the direction of its mission to the heathen. The Society has its seat in Stockholm. II. The Evangelical Rational Soci ety (Den Evangeliska Foster landsztiftelsen). Headquarters, Stockholm, Sweden. The Evan gelical National Institution was founded in 1856 by Pastor H. I. Luudborg, as a conse quence of a strougand widespread revivalwithin the pale of the Swedish church, produced by the lay-preacher Rosenius. Propositions of union were made to it in 1875 by the Swedish Church Mission, but declined. It is the object of the institution, on the ground of the Evangelical Lutheran Confession and in har mony with the church of Sweden, to make itself the organ of all such free and spontaneous mission movements which may arise among the Swedish people. It consists of a great number of minor societies, generally called " Ansgar Societies " or "Evangelical Lutheran Societies," having a common head in their annual confer ence, which assembles in Stockholm and decides all important questions, and in their common board of directors, which consists of SWEDISH MISSIONS 372 SWEDISH MISSIONS twelve members elected by the conference, which lias its seat in Stockholm. In 1887-88 the revenue of the institution amounted to 137,800 kroner, its expenses to 91,009 kronor. It also owns an invested fund from which old or sick missionaries are pensioned. Since 1861 the institution issues a weekly paper, " Missionstidniug," founded by Roseuius and edited by him until his death in 1869. In 18(53 it established a missionary seminary at Johaunelund, on Lake Malar, a little outside of Stockholm. The seminary has at present eleven scholars, who, according to their edu cational advantages before their entrance, re main there from one to six years before they are sent out to the stations. Originally the in stitution undertook only home-mission work, and its labor was essentially evangelistic. But in 1861 it extended its activity also to foreign missions, and it now works in two different fields among the Gallas in Eastern Africa, and among the Gouds in Hither India. The mission to the Gallas was begun in 1865, on the advice of Dr. Krapf and Bishop Gobat, but the great sacrifices and enormous exertions it has cost do not seem to have brought pro portional results. The difficulties do not arise from the character of the people. The Gallas, numbering between eight and ten millions, and inhabiting an inland region of Eastern Africa from latitude 3 south to latitude 8 north, have for centuries stood as a wall against Mohammedanism, but for Christianity they have on many occasions showed some sympathy. The difficulty is, how to reach them. From the north, through Abyssinia, the door is closed. Abyssinia is nominally a Christian land, with churches, monasteries, monks, and priests. But its Christianity is a petrified per version, which makes the people utterly hostile to anything which looks like missions. To the east, along the coast, live the Somalis, and they and the Gallas are instinctively enemies. The first Swedish missionaries did not reach the Gallas at all, and up to date the principal result of the mission has been the establishment of 13 stations at Tendar, Ogauna, Frida, Kulluko, Massana, Amberderho, Eilet, Geleb, Godjam, McKullo, Djumma, Keren, and Arkeka, with 11 Swedish missionaries, 11 native helpers, 99 members, and 108 children in the schools. The Mission to the Gonds, on the contrary, begun in 1877 on the advice of Dr. Kalkar, is very promising. The Gonds, inhabiting the forest-clad plateaus in the Central Provinces of India, belong to the old Dravidian population of India, but have in course of time become very much mixed up with and influenced by the surrounding Hindus. The Swedes have here 7 stations. Saugor, Narsingpur, Chind- wara, Nimpani, Betul, Amarvara, with 20 male and female teachers, 64 members, 453 children in their day-schools, and 261 grown up pupils in their Sunday-schools. III. The Swedish Church Mission (Svenska Kyrkans Mission). Headquarters, Stockholm, Sweden. In 1868 the General As sembly of the Swedish Church (Kyrkomotet) laid before the king a petition that the whole missionary activity should be organized by law as a function of the church, the state institu tion; and September llth, 1874, the king au thorized the establishment of the Swedish Church Mission, under a board of seven di rectors, with the Archbishop of Upsala as its permanent president. As above mentioned, the negotiations for a union with the other mission societies already existing did not sueceed, but the Church Mission, nevertheless, immediately began work. It draws its revenue, amounting in 1888-89 to 46,406 kronor, with an expense of 58,060 krouor, from a general collection taken up on a certain day in all Swedish churches, and maintains a mission among the Zulus in Africa, and a mission among the Tamils in the southern part of Hither India. The Zulu Mission was begun in 1876, on the advice of Bishop Schreuder, who had long wished to see the whole energy of all Scandi navian mission societies united into one com mon effort, made possible by the close relation between the languages and the fundamental unity of the confessions. An estate, "liorke s Drift," was bought in Natal, just on the boun dary of Zululaud; and the mission has now 4 stations in Natal and 1 in Zululand, with 9 missionaries, 71 members, 68 children in the schools, and 326 heathen settlers on its grounds. The Tamil Mission was also begun in 1876, in close connection with the Leipsic Tamil Mis sion, which has its central station in Tranque- bar. The Swedish central station was located at Madura, and has now 9 out stations, with 4 missionaries and 545 members. IV. The Swedish Mission Union (Sven&ka Missionsforbundet). Headquarters, Christiuehamn, Sweden. The Swedish Mission Union was formed August 2d, 1878, in Stock holm, as the representative of the Waldeustrom faction, which separated from the Evangelical National Society because the latter clung rigor ously to the Augsburg Confession, while there were certain minor details of said confession by which the separating faction would not be bound. The Union consists of 465 minor as sociations, with a membership of 53,688 persons. In 1888-89 its revenue amounted to 110,096 kronor, its expenses to 113, 106 kronor. At its head stands a committee of seven, which has its seat in Stockholm, and is elected by the annual assembly of delegates from the associations. The Union maintains a mission school at Christinehamn with 34 pupils, who generally remain there three years, and of whom 10 are preparing for missionary work among the heathen. It has stations in five different tields Finn-marken, Russia, Congo, Alaska, and North Africa. Among the Finns the mission was begun in 1880, and is now carried on by three mission aries at three stations Wilhemina, Sorfeli, Malu. In the same year it was also begun in Russia, W 7 here at present seven missionaries are at work in five different places. The mission there, however, has principally the character of revival work, though at the station on the southeastern frontier the missionaries come in close contact with heathendom. The Con^o Mission was started in 1881 and labored for some time in connection with the Congo Inland Mission, but has now 3 independent stations Mukimbuuga, Kibunri, Diadia, with 13 mis sionaries and helpers. The Alaska Mission works since 1886 among the Yakutats at St. Michel and Yakutat, with 5 missionaries; and the North Africa Mission since 1887, with 2 mis sionaries among the Jews in Algeria. Among the minor mission societies, most of SWEDISH MISSIONS 373 SYRIA AND PALESTINE whom simply support other societies with their money, we mention those which carry on in dependent missions. V. The Friends of the Finns (Lapska Missionens Vanner). Headquarters, Stockholm, Sweden. This Society was founded March 17th, 1880, by the Princess Eugenie, and is supported by a number of royal ladies. It has a revenue of 9,910 kroner, and supports two itinerant preachers. VI. East Gothland s Ansgarius Union (Oster- Gothland s Ansgariiforening). Headquarters, Joukopiug, Sweden. With an annual revenue of 4,521 kroner the Society sent out in 1887 one missionary to the Gallas in East Africa. VII. The Sivedish Mission in China (Svenska Misttionen i Kina). This mission was begun in 1887 by Erik Falke, and labored for sometime in connection with the China Inland Mission, but its three missionaries are now preparing for the establishment of an inde pendent station in the province of Shansi. VIII. Jonkoping s Society for Home and Foreign Mission (Jonkdping s Fdre- ning for inre och ytre Mission). The Society sent in 1887 one missionary to Honan, China. IX. Sivedish Women s Mission among North Africa s Women (Svenska Kvinnors Mission blandt Nord Afrikas Kmnnor). The Society has since 1887 sent Swedish ladies to work among the Mohammedan women at Boua, Algeria. Swedish Version. The Swedish belongs to the Teutonic branch of the Aryan family of languages, and is spoken throughout Sweden. In the life of St. Bridget (died 1373), which was written shortly after her death, we are told that she had a translation of the Bible in her vernacular. This translation is said to have been prepared by her confessor. Canon Magnus Matthias of Linkopiug. King Magnus Erikson disposed in his will (about 1340) of "uuum grossum librum biblic in swenico." In the " Sweuska Bibelarbeten," which the librarian Klemming published at Stockholm 1848-55, 2 vols., we find a Pentateuch, probably from King Magnus Bible; Joshua and Judges by Nils Kagwald or Ragevaldson, confessor at Wadstena (died 1514); Judith, Esther, Ruth, and the books of the Maccabees, by Jons Budde of the Niideudal Monastery, Finland (died 1491); and the Apocalypse, and Gospel of Nicodemus, from the loth century. In 1526 Laurentius An derson, Chancellor of Sweden, published in connection with Olof Person, the New Testa ment at Stockholm, and the entire Bible, pre pared after Luther s version, by the Archbishop Lars Person, was published, under the patronage of Gustavus Vasa, at Upsala, in 1541. A re vised edition of this Bible was published at Stockholm 1617-1618, and often reprinted. A new revision undertaken by Johannes Gezchius, . senior and junior, Bishops of Albo, was pub lished in 1679 and 1728; and still another, under taken at the command of Charles XII., appeared at Stockholm 1703. The most recent version of the New Testament is the translation by the Archbishop Luudberg of Upsala, and by the Professors Thoren and Johansen, which was published in 1882. and sanctioned by the church authorities and the king. This translation is now regarded as the authorized version of the Swedish Church. An excellent translation of the Old Testament has been published by Prof. Melin (1865-1869). The British and Foreign Bible Society adopted the text of the edition of the Swedish Bible Society, and published its first edition, which was stereotyped, at London in 1828. The Society circulated the Scriptures- in Swedish till the year 1884, when it withdrew, leaving the field to home organizations. Its cir culation up to March 31st, 1889, was 3,258,441 portions of the Scriptures in Swedish, and 5,123 Swedish-English New Testaments. Specimen verse. John 3 : 16.) $ty fa alffabe ttb tocrlbena, att f>an utgaf fin entd on, J)d bet att jjtoar od) en, fora tror J>4 &ouom, ffatt, idfc forgde, titan fa etoinnerligit lif Syria and Palestine. The Name. The geographical term " Syria" seems to have originated with the early Greek traders, who designated by it the land whose chief commer cial city was Tsur, Sur, or Tyre. When the- Arabs came into the land in the 7th century A.D. they called Damascus, Dimishk esh-Sham, and named the provinces of which they made- it the capital Bar esh Sham. The Christian in habitants of the land still call it " Suriyeh."" The, term "Palestine" comes from Pelesheth l 1 " 1 ^*? "land of wanderers"), and refers- probably to the nomadic tendencies of the early inhabitants. No form of the word " Palestine" (Philistia, Palestina, etc.) is at present in com mon use in the country. The term is historical rather than political, and defines that part of Syria which stretches from Dan (near Mt. Hermon) to Beersheba, and from the Mediterra nean to the Syrian desert. Geography. Syria (Turk. Suristari) extends about400 miles, from the Taurus mountains on the north (latitude 37) to Egypt (latitude 28), and from the Mediterranean to the Syrian des ert, an average width of less than 200 miles, and contains 70,000 square miles. It is nearly con terminous with the "Promised Land " and the kingdom of David. It is about the size of New England, Palestine east and west of the Jordan being of the size of Vermont and New Hamp shire, and very similarly situated. Mountains on the north, the sea on the west, and deserts- south and east give the laud a somewhat remark able geographical unity. The mountain ranges and river basins run parallel with the coast, ren dering access easy from north to south. The Taurus Mountains send a spur off to the south not far from the coast. This is broken by the deep gorge of the Orontes (El- Asi) River. The range takes a new start in the beautiful peak of Mount Casius near Antioch, and stretches down along the coast, receiving various- names at different points. Between Antioch and Tripoli it is called from the people who in habit its slopes the " Nusairiyeh" range, which, terminates in Jebel el Husn. A low saddle in the hills comes next, and then the Lebanon range springs suddenly up to the height of over 10,000 feet; and twenty miles across the plain to- the east the almost equally massive Anti-Leb anon starts off to follow its mate down the coast for a hundred miles. Lebanon gradually tapers- down from 10,000 feet to 8,000, to 5,000, to 2,000, until it drops into the hills of Galilee, and reaches almost sea-level in the Esdraelon plain. Anti-Lebanon holds its own for over half its length, then drops; but gathering in power, as a final effort, throws up its southern peak of SYRIA AND PALESTINE 374 SYRIA AND PALESTINE Mount Ilermon (Jebcl esh SUaykh) 10,000 feet iuto the air. Between these two magnificent ranges runs the fertile valley of Cajlo Syria (Kl Bukaa), from ten lo twenty miles in breadth and averaging over 2,000 feet above sea-level. The O routes (Indus the northern part of the Bukaa, while the Litany (rising not far from the sources of the Orontes) flows southward and breaks through to the sea iu the latitude of Mount Her- inou. At the foot of this mountain rises the Jordan (" the descender ). This strange stream is delayed in the great marsh called El Huleh {Lake of Mciom) at about sea-level. Breaking away from this it tumbles down in a few miles over 600 feet below sea level into the sea of Galilee (Bahr Tabariyeh). After lingering for 16i miles at this level it next plunges down 667 feet iu a distance (as the crow flies) of 66 miles, but winding about 200 miles until it throws its muddy waters into the Dead Sea (Bahr Lnit), 1,300 teet below the Mediterranean. To this phenomenal sea (46 miles long and 5 to 15 miles broad) there seems to be no outlet. Al though there is a geological depression from its southern end to the Akabah Gulf of the Red Sea, and although there are indications that its waters were once on a higher level, the Dead or Salt Sea could not have been connected with the ocean, because there is a rise of ground of 781 feet above sea-level iu its way. West of the Jordan and south of the Esd me lon valley the hills of Ephraim slowly rise, form ing the great backbone of Palestine. A sharp spur is thrown off to the northwest, which ends in the rocky headland of Mount Uarmel. But to the south the trend is continually upward past Samaria, Nablous, Shiloh, Bethel, Jerusa lem, Bethlehem, until Hebron is reached. From thence the hill-country of Judea falls away iuto the Siuaitic desert. Deep wadies run off gradually to the Mediterranean, but to the east sharp gorges plunge precipitately down into the Jordan Valley a thousand or so feet below sea-level. South of Mount Hermon and to the east of the Jordan, Anti-Lebanon gives place to a mod erately high mountain wall, for the most part precipitous on its western side, but sloping away into the Hauran region and toward the desert beyond. The mountains of Gilead merge into the mountainsof Moaband are continued south ward to the Arabian border. The Hauran has indications of volcanic action, and has a num ber of interesting mountain peaks. A few oases in the desert such as Tadmor (Palmyra) belong geographically to Syria. Population. The population of Syria has been variously estimated, and as no accurate census has been taken, no definiteness can be attained. Just at present (1891) the population seems to be waning. There are probably 2,000,000 inhabitants in the country who have been roughly divided as follows: Mohammedans (Sunnites and Metawileh) 1.000.000 Nusairiyeh 250.000 Maronites 250,000 Orthodox Greeks 235.000 Papal sects 80.000 Jews 30,000 Isinailiych. Gypsies, etc 30.000 Armenians 20,000 Jacobites 15.000 Druzes 100,000 Protestants 6,300 Bedouin Arabs 60.000 Such is the estimate of 1881. Since then the Jews have increased in number, notably at Jerusalem. The cities have grown, while in every direction the rural population is declining. The larger cities :i ie Damascus (200,000), Aleppo (120,000), Beyrout (100,000). Jerusalem (35,000), Tripoli (with its port, 2."), 000), Horns u O.ooih, Hamalh (2(1,000), Zahleh (15,000), Nablous (15,000), Sidon. Xa/.areth, Acre. Hebron, and Jaffa (each 10.000), Autioch (6,000), Bethlehem (5,000), Haifa (5.000), and Tiberias (3,000). The western slopes of Mount Lebanon are the most densely populated parts of the country outside of cities. ll< ice. From the earliest times there has been a notable mixture of races in Syria, yet all along the Semitic type has prevailed with a per sistence truly remarkable. Flood-tides of Egyp tians, Greeks, Romans, Koords, Armenians, Persians, Teutons, and Mongols have swept the country repeatedly, only to be as repeatedly driven out. The bad blood of many nations has soaked into the soil, and reappears in many channels; but the original race type, though modified, has absorbed the remnant of many nationalities so effectively that there is a typical Syrian resultant, which differs widely from the surrounding peoples. With the exception of the Bedouin Arab of the southeast, the Koord- ish Bedouin of the northeast, the Turkish offi cials, the Armenian merchants, and the so-called Franks or foreign residents, the Syrian type is universal, modified, it is true, by hereditary re ligious customs and convictions, but holding its own through the centuries. It is character ized by a certain calculating shrewdness covered with an exterior of extreme politeness. The race-type is saturated with the despotic idea, which appears in every grade of society. Manual labor is counted ignoble. Religious differences have bred a mutual suspicion. Credit is almost unknown. Trade is a matter of sharp haggling over prices. The typical Syrian is proud, am bitious, loves display of ornament, cannot be trusted to obey to the letter, has a temerity of action on the basis of slight information, quickly yields to fear in the face of real calam ity, and is thoroughly immersed in a gross ma terialism. A millennium of Moslem domin ion and centuries of Turkish oppression have accentuated these faults. But wherever an op portunity has been given, a native force of character has come to the surface, so that even the precipitous slopes of Lebanon have been terraced thousands of feet above sea-level, and a restless desire to better their condition has >ent whole colonies of Syrians across the oceans to Australia, South America, and to the United States. Common-school and higher education is having a marked effect upon the country, but the seeds of disunion and mutual hatred were planted too long ago to be materially affected during the short period, comparatively, in which western Christian influences have been brought to bear on Syria. Languages. With the Arabs in the 7th cen- tury came the Arabic tongue, which immediately became the language of trade. It was thus inevitable that it should become universal in the land. The older Syriac, a closely allied Semitic dialect, slowly succumbed, leaving behind broad marks of influence in the colloquial Arabic, so that a man s speech betrays the lo cality from which he comes. To the extreme north of Syria, in the region of Aleppo, the SYRIA AND PALESTINE 375 SYRIA AND PALESTINE Armenian (Aryan) language is frequently heard. The official language for the whole country is Turkish, while everywhere Moslems of all nationalities use Arabic as their religious lan guage. Syriac remains the liturgical language of the Maronites and the Jacobites. North of Damascus there are several villages in which Syriac is still the vernacular. Hebrew is heard frequently in Jerusalem. Linguistically, then, Syria is a unit and is closely allied in this par ticular with the Euphrates region, Arabia, and Egypt. Commercially. The centres of commerce in Syria are Damascus (which means "seat of trade"), Aleppo, Alexaudretta, Tripoli, Beyrout, Haifa, Nablous, and Jaffa. Horns, Hamath, and Jerusalem might also be mentioned. Rail ways have been projected, but the line running from Jaffa to Jerusalem is the only one in oper ation, unless the road in Cilicia running from Mersina to Adana should be counted as within the limits of Syria. A tine diligence road con nects Damascus with its seaport Beyrout. Other roads, such as those connecting Tripoli and Horns, Horns and Hamath, Jaffa and Jeru salem, Jerusalem and Hebron, Haifa and Naza reth, Beyrout and Ain Zehalteh, and Beyrout and Brumaua, are inoperation.while other roa-ds are in process of construction. Otherwise the highways of Syria are little better than bridle paths, and transportation is expensive. The Hauran is the granary of the country. Olives, figs, licorice, oranges, grapes, and apricots are important crops. Maize, tobacco, and white potatoes are freely raised America s gift to Syria. Soap from olive oil is made in quantities at Haifa and elsewhere. The silk-worm is busy all over. Mt, Lebanon, and the villages on the eastern slopes are alive with domestic weaving establishments. Bethlehem is the seat of work in olive-wood and pearl utensils (souvenirs). Jerusalem is now, as it always has been, a cara van sery for pilgrims from every clime. Politically. Syria (in its widest extent) is divided by the Turkish government into four vilayets Adaua, Aleppo, Syria (proper), and Jerusalem. Since 1860 the Lebanon region has been under the protection of foreign powers and is governed by a Christian mutassarif under special foreign oversight. The result has been that this part of Syria is the best governed and most progressive section of the land. The seat of government is at Btediu. Roads have been constructed bringing the scattered sections of this region together. The centre of political danger to the Turk in Syria is in the Haurau district, where the Bedouin Arabs, settled and nomadic, have never consented to do military service in the Turkish army and are exceedingly jealous of official interference. However the telegraphic service has been extended every - where, even to these remote districts,and Turk ish soldiers have easily put down incipient revolts. The Porte has ruled Syria by skilfully playing off one religious sect against another, so that there is not the remotest danger of Nusairiyeh and Maronite and Druze striking hands. French influence since 1860 has been pervasive in the land. Trade has been opened, schools have been fostered, and religion has been watched by the French officials in the land with a care that betokens a desire at some time to control the country. Russia is jealous of this French propaganda, and under Moscovite aus pices Jerusalem is being surrounded by towers, churches, and hospices. The Turkish method of governing the Christian sects in Syria is to use the church organization in administering justice. Each sect commits its affairs into the hands of the head man of the body, who intermediates between the people and the Turk ish officials. Woe to a man who falls out with his church! In effect he becomes an outlaw. Hence when the missionaries entered the country in the first half of this century, hoping to regen erate the decayed Christian churches, they were compelled to start a new sect so that those who accepted evangelical truth could have the pro tection of the law, such as it was. For when a Maronite was led to accept the nospel statement of redemption through Christ alone he was not allowed to remain in that communion. He was driven forth. His neighbors could wantonly take his property and maltreat him without let or hindrance. Consequently an evangelical communion was established under the Turkish law, and a Protestant is appointed to represent it before the law. Socially. The feudal system has not entirely disappeared from Syria, and princely families have until lately exercised great influence. The prince is patriarchal in his relations to his house, and thus many of the evils of the system are mitigated. But the mass of the people are ple beian. The clergy exercise great social power, as would be gathered from the preceding para graph. The marriage of the secular clergy is almost universal among the Oriental Christian sects; and in the cases where these sects have been won over to the Roman Catholic faith this custom has, by special stipulation, been retained. The status of woman has been low. In the Moslem harem she has been denied all active connection with society. The Bedouin women, as well as those of the Nusairiyeh and Metawily, have a greater freedom and are more nearly on the level of men. The Druze women were of a higher grade and often could read. In this respect they were ahead of the women of the Christian sects, who have always been exceed ingly ignorant and superstitious. Syrians are polite in the extreme, love neighborly chat, have joyous feast-days, and live a happy, care less, and rather indolent life. Drunkenness is common at certain seasons of the year among certain of the Christian sects. Instrumental and vocal music, mostly in the minor key, is constantly heard. Shepherd boys still pictu resquely play the simple reed as they wander w r ith their flocks. There are a great many home comforts among the middle and upper classes, and foreigners soon acquire a taste for many native dishes. The reverence of son for father, and many other Syrian characteristics, are truly admirable. At a later point in this article the great advance of Syria in education will be emphasized in its relation to social affairs. Syria is a land of homes, and in this centre lie the hopes for the country. Religiously. The statistics of the population of Syria are classified on a religious basis, and are given in a preceding paragraph. The orthodox Moslem faith (Sunnite) dominates the country. The Metawileh, Nusairiyeh, Ismaili- yeh, and Druzes are Mohammedan sects more or less removed from orthodoxy. Until lately some of these sects were secret organizations, and .even now we have a very limited knowl edge of some of them. The Christian sects are found largely in the middle and northern parts SYRIA AND PALESTINE 376 SYRIA AND PALESTINE of the laud. The section of Mt. Lebanon under foreign oversight is very largely Christian in population. The Marouites(q. v.) are massed on the northerly slopes of this range. The Greek orthodox votaries are scattered about very evenly, but are especially numerous along the coast. The Jacobites are few in number, aud are found mostly in the region of Horns and along the edge of the desert. The Arme nian (.-hurdies are more numerous in Northern Syria While there is this great diversity in religious affairs in Syria, it is a diversity which is found everywhere, and so the same conditions prevail everywhere. Thus, whether we discuss the country religiously, socially, linguistically, commercially, racially, politically, or geograph ically, it is a unit. Hixtory. Syria has been from time imme morial the battle-field of nations, and it will be impossible to give in this statement even a chronicle of the great events that have taken place within its boundaries. It and its people have had a mission to perform for the civilized world, second to the mission of no other laud and people. The Phoenician and the Hebrew stand for the two important elements in all civ ilization, commerce, and religion. As history dawns, the Phoenicians were the traders of the world, and had a strong rule along the coast. Innumerable warring tribes divided up the rest of the land among themselves. The Hebrews appeared as a nation in the loth century B.C., aud iii the llth century, under David, con quered the whole of the territorj called Syria to-day, with the exception of Phoenicia. After the division of the Hebrew kingdom (975 B.C.) the new power of Syria arose, with its capital at Damascus. In the 8th century (721 B.C.) Assyria conquered Northern Syria and over whelmed the northern tribes. Later Jerusalem fell before the Babylonian power (583 B.C.) and Judah went into captivity. Persia absorbed Babylon, aud, until the conquests of Alexander the Great (323 B.C.), controlled the land along the eastern Mediterranean, After the death of the great conqueror, Ptolemy and the Seleucida? were rivals in Syria, the power of the latter from their capital of Antioch being finally successful. The Jews rose in rebellion against the attempt to Helleuize their nation, and the heroic era of the Maccabees resulted (168-37 B.C.). The Romans were irresistibly being pushed east ward, and were obliged to add Syria to their growing empire. The country was ruled by native kings and Roman governors until it was thoroughly amalgamated in the Eastern or Byzantine empire. The grand duel between Byzantine and Persian (Sassauid;e) under the Emperor Heraclius weakened the Roman power so that in the 7th century A.D. the armies of Islam made easy work in conquering the land. The Ommeiad dynasty from Damascus ruled the Moslem world from 661 A.D. to 750. Sev eral ceuturies later, as the Abbasside dynasty was breaking up at Baghdad, Syria was a prey to factions The Seljuk Turk appeared, revers ing the mild treatment the Christians had re ceived at the hands of the Saracens hitherto, and persecution, imprisonment, and butchery aroused the knighthood of Christian Europe to undertake the Crusades (1095-1291). After the failure of the Crusades, Syria was again the scene of Moslem misrule at the hands of the Mameluke sultans of Egypt, and of fiercer raiders from Tartary. Early in the 15th cen tury Tamerlane carried his annihilating hordes as far south as Damascus. In 1517 the whole land was conquered by Selim I., the Ottoman Turk, and, with the exception of the brief time during which Ibrahim Pasha held Syria (1832- 1841), has been controlled successfully by the Porte. The first Christian church was at Jerusalem, and at Antioch the name " Christian " arose. The Apostles aud their followers carried the gospel to every portion of Syria, aud the faith took root everywhere. The scattering of the Jews, as a result of the great rebellious agaiust Roman dominion in 70 and 130 A. ix, chauged the type of Christianity in Syria materially; but it went on so successfully, that at the time of Constantino we find the laud honeycombed with Christian churches. Some of the greatest church fathers either were born or lived in Syria, Ignatius, Justin Martyr, Eusebius, and Jerome, missionary in fluences went out on every side, the Bedouin. Arabs were reached, and Frumentius, a Syr ian, was the apostle of the Abyssiuians. Coii- stantine and his mother, Helena, were drawn to- the land made sacred by so many associations. Jerusalem became attractive to pilgrims. The ascetic spirit, so widespread in those days, took possession of this veneration for the sacred places. Monasteries sprang up all over the laud. Hormite swarmed among the wild gorges of the Judean desert, and when Chosroes, the Persian conqueror, swept over the country, he slaughtered Christian monks by the thousaud. Then came the Arab, who treated the Chris tians mildly. The Church of St. John in Da mascus, it is true, was converted into a mosque; but Omar at Jerusalem left the Church of the Holy Sepulchre to the Christians, as well as the Church of the Nativity at Bethlehem. But Christianity dwindled. Islam attracted many Syrians into its ranks. At the time of the Crusades the whole number of Christians in the laud was probably not more than half a million. The Roman pontiff had long been desirous to- win the Oriental churches, which for the most part refused to acknowledge the universal supremacy of the Pope. During the Crusades, the Marouites (q v.) threw in their lot with the western Christians, and formed an alli ance with the Church of Rome which ha& grown closer every century. The Roman Catholics have utilized these 250,000 Maro- nites as a centre for mission enterprises. The work has been pushed with vigor for three centuries, and has resulted in an addition to that communion of between 80, 000 and 90,000 Syrians. TheGreek Catholic Church is the most important outcome of this movement. It allows the marriage of the secu lar clergy, the retention of the Arabic ser vice, the Oriental calendar and communion in both kinds. The Papal, Jacobite, and Anne nian churches in Syria come next in importance. There are, in all. at least 350,000 (quite probably 400,000) of the inhabitants in Syria who acknowledge the papacy. The country is di vided by the Roman Catholics into two parts the patriarchal mission of Jerusalem (centred at Jerusalem and embracing Palestine and Cyprus) aud the apostolic yicariate of Aleppo (embrac ing Northern Syria, centred at Beyrout). In the patriarchate mission in Palestine (including Cyprus) there are reported 28 stations (3 being in Cyprus), 20 churches, 22 secular European SYRIA AND PALESTINE 377 SYRIA AND PALESTINE priests and 18 native clergy, 90 Franciscans and 10 Carmelite priests, 13,000 Latin Catholics and 11,000 in the Oriental churches subject to Rome, 58 schools with 3,900 pupils, and 7 orphanages with 429 pupils. In the vicuriate of Aleppo there are 15 stations and 9 out-sta tions, 3,000 Latin Christians, with 344,500 of the Oriental rites, two seminaries, 280 element ary schools with 15,197 pupils, 1 university- at Beyrout with 570 students, 18 intermediate schools with 1,674 pupils. The Capuchins, Carmelites, Jesuits, Lazarists, Trappists, Sisters of Charity, Sisters of St. Joseph, Dames de Nazareth, and Sisters of the Sacred Heart are the chief workers in this field. Protestantism. Into this seething little world of fierce religious propaganda Mohammedan, Oriental, and Papal the new force of Protes- tanti^n came in the third decade of this century. The Turkish Government rather favored it than otherwise, considering it a new tool by which it could work confusion to its enemies. Rev. Pliny Fisk and Rev. Levi Parsons (Middlebury College, Vt.) landed at Smyrna in 1819. In 1821 Mr. Parsons went to Jerusalem to make that the headquarters for the work in Syria. In 1823 Mr. Fisk and Dr. Jonas King summered on Mt. Lebanon, and later made Beyrout the cen tre foi work. In the same year Rev. Wm. Good- cll, Rev. Isaac Bird, and their wives landed at that city. Shortly after both Mr. Parsons and Mr. Fisk died, but the work moved on. In 1828 violent persecution (ending in the death of Asaad Esh Shidiak, " the martyr of Lebanon"), political and warlike agitations, the forcible closure of schools at Beyrout, Tripoli, and else where, led the missionaries to go to Malta and wait until the storm should blow over. In 1830, however, they returned and took up their labors with redoubled energy. A printing-press was established at Beyrout by Rev. Eli Smith, tracts and books were published and a translation of the Bible undertaken, and the land was more fully explored for favorable stations. Reinforce ments came from America Revs. Wm. M. Thomson, Nathaniel A. Keys, Samuel Wol- cott, L. Thomson. Mr. Whiting, Mr. Sherman, Dr. C. V. A. Van Dyck, and their wives. In 1843 it appeared that greater concentration would make the work more effective, and Jerusalem was handed over to the Church Missionary So ciety of England. As already stated, the mis sionaries were compelled to organize a separate church to give protection to their followers under Turkish laws. Abeih and Ilasbeiya were special centres for work. Other helpers came from America Messrs. W.A. Benton, J.A.Ford {Aleppo), David M. Wilson, Horace Foote (Tri poli), and later still Messrs. Daniel Bliss, H. H. Jessup, W. W. Eddy. Simeon H. Calhoun, and Geo. E. Post. The translation of the Bible in to Arabic (see Arabic Version) went on. The Syrian Protestant College was founded at Bey rout in 1865, having been incorporated in 1863 by the legislature of New York. A medical class was formed iu 1867. In 1873 the present build ings, situated on Has Beyrout, were first occupied. Bjit before this, in 1870 when the Old and New School Presbyterians of the United States were united, the Syrian Mission was handed over in a spirit of great magnanimity by the American Board to the Presbyterian Board, because up to this date the New School Presbyterians had con tributed largely to the A. B. C. F. M. The mis- sionaries found that the work would not be ma terially affected by the change. In fact a new impetus came to the mission, and the progress since 1870 has been very great, in twenty years more than trebling the resources of the mission as well as the number of native adherents. Other workers came, among whom may be men tioned Messrs. Samuel Jessup, James S. Dennis, Gerald F. Dale, Theo. S. Pond, O. J. Hardin, F. W. March, W. K. Eddy, Geo. A. Ford, Ira Harris, Harvey Porter, Frank Hoskins, with their wives, and Misses Emilia Thomson, E. D. Everett, Harriet La Grange and Harriet Eddy. The translation of the Bible was carried on to completion by Dr. Van Dyck after the death of Dr. Eli Smith. The college, under the wise leadership of Dr. Daniel Bliss, has grown con stantly in efficiency and influence. It has three departments preparatory, collegiate, and medi cal (with pharmaceutical) with over 200 stu dents from all partsof Syria, Egypt, and Cyprus. The theological seminary of the mission was built and equipped under the leadership of Dr. James S. Dennis, who is its president. The mission press at Beyrout has from the first printed nearly half a billion pages and has over four hundred publications on its catalogue, all of them with the government approval printed on the title- page. In 1889 24,569,167 pages were printed and 52,203 volumes sent forth. During these years a large number of native Syrian Protestants have arisen who have done a great work for their Jand. Among them, besides the martyr Asaad Esh Shidiak, ma.? be men tioned Gregory Wortabed, Butms Bistany, Dr. Meshakah of Damascus; and a large number of men are to-day taking the places of these good and learned men whose names will never be for gotten. The Church Mission Society took up the work in Palestine, with its headquarters at Jerusalem, in 1843. It occupies the field from Acre to Hebron and Gaza, and from Mt. Hermon to Moab east of the Jordan. It has pushed forward under great discouragements, but has made steady progress. It has stations at Jerusalem, Nablous, Jaffa, Gaza, Ramleh, Nazareth, Haifa, and Es Salt, etc. It has a number of successful schools. The work of this Society in the Hauran was stopped by the Turkish Government, and considerable opposition has developed of late throughout their territory. The particulars of the work at Acca, Gaza, Jaffa, Jerusalem, Haifa, Nablous, and Nazareth are given iu the articles on those stations. At Salt (the ancient Ramoth Gilead) there are sub stantial church and school buildings under the care of one missionary, with 4 out-stations and 30 communicants; girls school, with 25 scholars, and 70 other scholars in the day-schools. Ram- allah is occupied by 1 missionary and wife, with 3 out-stations, 55 communicants, 55 scholars, The London Jews Society has missions at Jerusalem, Jaffa, Damascus, Aleppo, and other places. The Established Church of Scotland has a mission to the Jews at Beyrout. At Ti berias there is another Scotch mission to the Jews. The Irish Presbyterian Mission in Damascus (q.v.) was founded in 1843. The United Pres byterian Church of the United States was inter ested in this work for many years, but has of late concentrated its mission endeavors in Egypt. Dr. Crawford and his partners in the mission live - at Damascus and occupy the territory around the city and in the southern sections of Anti-Lebanon. SYRIA AND PALESTINE 378 SYRIAC VERSION The British Syrian schools and Bible Mission were established in 1860 by Mrs. Bowen Thomp son. Since her death her sister, Mrs. Mott, has hud charge of the work. It embraces about 30 schools, mostly for girls, in which over 3,000 pupils are gathered. The principal schools are at Bey rout, Damascus, Zahleh, Baalbec, Has- beiya and Tyre. The Free Church of Scotland has a mission in the Metn district of Mt. Leba non under the care of Rev. W Carslaw, M.D. The Society of Friends in England and Ame rica has mission work at Brumana, on Mt. Leba non, and at Ramallah, northwest from Jerusa lem. The German Evangelical Missions in clude the German Deaconesses of Kaiserswerth , the Jerusalem Verein of Berlin, and the work of German chaplains in Beyrout and Jerusalem. The Kaiserswerth Deaconesses came to Syria after the terrible Druze massacres in 1860, and established orphanages in Jerusalem and Bey- rout, and soon became connected as nurses with the Johanniter Hospital in the last-named city. The Jerusalem Verein (see article) has work in that city and also in Bethlehem. There are girls schools at Bethlehem, Nazareth, and Shim- Ian under the care of a society of English ladies. Miss Taylor s (Scotch) school at Beyrout for Druze and Moslem girls is very successful. There are also a number of special societies or private enterprises. The Jerusalem Mission of Mercy. Mr. T. J. A Alley arrived in Jerusa lem in December, 1889, and since that time has conducted a work which can best be described in his own words: "In view of the unexam pled poverty on all sides, I saw that to preach Christ (though I am not a minister) and the Golden Rule with its many parallels, and yet decline to illustrate those plain Scriptures by re lieving the helpless poor, would be vain mock ery." With this feeling Mr. Alley lives in the plainest possible manner, and spends his time and the money given him in answer to his solic itations and prayers in relieving the temporal wants of the poor, especially the Jews, so many of whom come to the land of their fathers in great want and distress to end their days among the scenes which remind them of past glories of Israel. By gifts of money, clothing, and other necessities his friends in England and America aid him in his life of self denial and ministration to those among whom he walks and labors as did his Saviour, with a like disregard of the com forts of life, and a warm heart for the poor and suffering. The Jerusalem Faith Mission and Home is under the care of two ladies from New York, who represent the International Christian Alliance. They carry on a mission to the Jews and a Faith Home. The latter is a resort, rest ing-place, or home for missionaries or any Chris tians who seek the advanced Christian life with out regard to any sectarian or denominational peculiarities. The ladies have won the highest esteem and earnest good wishes of missionaries of all denominations. Evangelical Mission to Israel is the name of a inission under the care of an Israelite, Mr. D. C. Joseph, who has a reading-room where he con ducts meetings, assisted by his wife and a Bible- woman. An assistant conducts an out-station at Hebron. The work is independent of any society, and relies on the gifts which come in answer to prayer and personal appeals. the Jerusalem Presbyterian is another inde pendent mission, similar to the above, conducted by the Rev. Abraham Ben Oliel, who, after forty years of missionary work along the Mediter ranean, has recently moved from Jaffa to Jeru salem, and works among the Jews. Mr. Le- thaby s mission has already been treated of under the title Moab Mission. TJie Bethany Home is an independent mission started by Miss Crawford in 1887. A stone building was completed in 1889. She has gathered a school of thirty, both boys and girls, from among the Moslems. Assisted by a Bible- woman, she works also among the sick and poor around her. In addition to the work of the Jerusalem Union at Bethlehem, already spoken of under Bethlehem, the Society for Promoting Female Education in the East have at Bethlehem a mission with 2 medical missionaries, 3 female missionaries, and a girls school with 60 scholars. Preaching service is attended by an average of 50, and the Sabbath-school numbers 48 scholars. At Nazareth Miss Hannah Kawar, the daughter of an educated native minister, is conducting a school for little girls at her own expense; the attendance numbers 36. A hospital for women and children, named Marienstift after its founder, H. R. H. the Grand Duchess of Mecklenburgh- Schwerin, is located at Jerusalem. It has no fixed income, and the labors of the doctor and his wife are given gratuitously. The Reformed Presbyterian Church of the United States has a mission in northern Syria, with stations at Latakia, Antioch, and Mersiue, Asia Minor. It deals more especially with the strange race of the Nusairiyeh (q.v.). Besides these societies we find in Syria a number of very useful institutions such as Miss Arnott s school, the Mary Baldwin Memorial School, Miss Mangan s medical mission at Jaffa, as well as a large number of similar undertakings scattered about the country. Bible work is carried on in Syria by the American Bible Society, with its headquarters at Beyrout, whence it sends Arabic scriptures over the whole world. Palestine is occupied by the British and Foreign Bible Society. The Tract Societies of America and England have given most substantial help to the mis sion in its effort to supply the whole Arabic reading world with Christian literature. The interesting item about all these numerous Protestant societies at work in Syria and Pales tine is the fact that they are all working in substantial harmony. There is no more dilli- cult mission tield in the world. Jerusalem is the worst city in the world, not because of gross licentiousness, but because of spiritual pride; and the whole laud partakes of the same spirit. Syria is at present in a most depressed state, agriculturally and commercially. The last rifty years have seen a leap ahead intellec tually, and roads and the telegraph are binding the country together. In the end the simple gospel must prevail in the land that gave it birth, but many generations must come and go before Islam w ill yield, and before the stubborn oriental rites, as well as the papal votaries, will give up the meaningless and injurious human elements that have entered into their worship. Syriue Version. The Syriac belongs to the Semitic family of the languages of Asia. The oldest and most important version is tlie Peshito, or Peshita (i.e., the correct or simple), because confined to the text. The period at which this version was made has been much SYRIAC VERSION 379 TABRIZ disputed, but there are reasons for believing that the whole version was completed by the close of the first or beginning of the second century; at any rate it was in common use in the year 350 A.D. The translation of the Old Testa ment seems to have been made immediately from the Hebrew, but with occasional reference to the Septuagiut. This version is more par ticularly valuable on account of its being more ancient than any Hebrew manuscript now in existence. The Peshito version of the New Testament was made from the original text. The Old Testament \vas published nrst in the Paris Polyglot (1645), and then in Walton s (1G57), and in an improved edition by the British and Foreign Bible Society (in 1823). under the care of Samuel Lee, Professor of Arabic at Cambridge. The New Testament was tirst published at Vienna in 1555, at the ex pense of the Emperor Ferdinand I., edited by Albert Widmanstadt, the imperial chancellor. This edition is the basis of all its European successors, and is not inferior to any. In 1816 the British Bible Society published the New Testament, edited by Dr. Lee, which was republished in 1826, together with the Old Testament as published in 1823. In 1829 the New Testament was edited by the late Dr. William Greenfield, and published by Bagster at London. The American Bible Society pub lished the New Testament at Oroomiah, 1846, and New York, 1874; the Old Testament at Oroomiah, 1852. A critical edition of the New Testament and Psalms was published by the American Bible Society at New York in 1886. An edition of the Syriac New Testament in Hebrew, for the benefit of the Jews in the East, was published in 1837 by the London Society for Promoting Christianity among the Jews. Besides the Peshito version, there exist also various other versions in the Ancient Syriac, which we can pass over. (Specimen verse. John 3 : 16.) Syriac Modern, or Chaldaic, Ver sion. The Modern Syriac language, a much- corrupted form of the venerable Ancient Syriac, is the spoken tongue of the Nestorian or Syrian Christians who reside in Persia and Turkey and are variously estimated at from 75,000 to 100,000 souls. By reason of their widely scattered tribal conditions for ages, the language presents many dialects, some with very marked pecu liarities of their own. The late Dr. Joseph Wolff, during his travels in 1826, purchased of the Nestorians several MSS. of various Eartions of the Bible and brought them to oudon, where they became the property of the London Jews Society. From these MSS. the British Bible Society printed an edition of 2,000 copies of the Gospels, under the editorship of T. P. Platt. The edition left the press in 1829. With this exception little was known of the Modern Syriac to Western scholars, until the American missionaries began their labors- among the Syrian Christians in Oroomiah in 1834. At that time no literature w r as known to exist in this language, and Dr. Perkins with his colleagues proceeded to reduce it to writing and to issue from the press religious and educational- works. Later on a few manuscripts were dis covered, dating a hundred years back, written in the Elkosh dialect spoken in the vicinity of Mosul, and proved to be uuscholarly paraphrases of the Gospels, or rude poetical renderings of gospel history. These possess little interest, save as throwing light on the development of the language. The efforts of the missionaries were early directed to giving the people a translation of the New Testament from their Ancient version, for which the Syrian Christians have great reverence. In antiquity none exceeds it; in fidelity to the Greek it scarcely has an equal. It well deservesits name Peshito, the "plain" or "simple" word. The first edition of this translation, w T ith the Ancient Syriac in parallel columns, and the variations from the Greek, was published in 1846. Some few years later, when a pocket edition of the Modern Syriac version was issued from the press of the American Bible Society in New York, the text was emended to conform to the Greek. An edition with refer ences was published in 1860. The translation of the Old Testament, with the Ancient Syriac in parallel columns, was issued from the Oroo miah press in 1852. An edition of the Modern followed in 1858. A careful revision of this translation is now in progress. There have been various issues of parts of the Scriptures from time to time. An edition of the Gospels in the Elkosh dialect was printed a few years ago, for which there was never much demand. The Roman Catholic missionaries have published an edition of the Gospels in Ancient and Modern Syriac with annotations. (Specimen verse. John 3 : 16.) T. Taba JHossegu, a town in South Trans vaal, South Africa. Mission station of the Berlin Evangelical Lutheran Society (1880); 1 missionary, 11 native helpers, 11 out-stations, 234 church-members, 93 scholars. Tabriz, one of the oldest and most im portant cities of Persia, is the capital of the province of Azerbijan, and is situated in a val ley 4,000 feet above the sea. A large commerce is carried on here, as it is the centre of the trade between Persia, Russia, and Turkey, and it is on the line of the Indo-European telegraph from London to Bombay. There are few note worthy public buildings, though numerous mosques, baths, and shops are found through out the city, and one mosque is especially noted. The population is 165,000, chiefly Turks and TABRIZ 380 TAMATAVE Armenians, the Persians being very few in number. Mission work is carried on by the Presbyterian Church (North), 1873, in the city itself and throughout the province, which is one of the most fertile and populous sections of I Vr-ia, specially at Maragha, Miandab (famous for the massacre during the Koordish insurrec tion in 1879), and Ilkachee. There is a boys .school, with 20 boarding and 47 day scholars; a girls school with 30 day and 25 boarding scholars. The medical missionary, Dr. G. W. Holmes, was appointed court physician to the governor of the province, who is also heir- apparent to the throne of Persia, and was able to exert not a little influence towards miti gating the severity of the treatment of Protes tants by the Persian Government. The present force is 2 missionaries and wives, 1 medical missionary, 3 female missionaries. Tahiti: see Society Islands. Tahiti Version. The Tahiti belongs to the Polynesian languages, and is spoken in Tahiti, Society Islands. The Gospel of Luke, the first part of the Scripture published, was translated by the Rev. Henry Nott of the L. M. 5. It was issued from the press at Tahiti in 1818. In 1830 the New Testament was com pleted, and five years later the complete Bible was printed. Mr. Nott was sent to England in 1836, and in 1838 the British and Foreign Bible Society issued an edition of 3,000 copies of the entire Bible and an equally large edition of the New Testament. A second edition of the Ta hiti Bible was printed by the same society in 1845-6, after being revised by Rev. Messrs. William Howe and Thomas Joseph. This edi tion was soon exhausted, and a careful revision was made, preparatory to the printing of a new edition, by the Rev. Messrs. Howe, Alexander Chisholni, and John Barff, the latter supplying the marginal references. The edition was car ried through the press in 1863 by the Rev. Joseph Moore, and 5,000 copies were printed. In 1877 a new edition of 5,000 copies was printed in London under the superintendence of the Rev. A. T. Saville; a few corrections were inserted and maps were supplied. In 1883 a school edition of 4,000 copies of the Bible was carried through the press in London by the Rev. J. L. Green. Up to March 31st, 1889, 57,579 portions of the Scriptures were disposed of. (Specimen verse. John 3 : 16.) I aroha mai te Atua i to te ao, e ua tae roa i te horoa mai i ta na Tamaiti fanau tahi, ia ore ia pohe te faaroo ia na ra, ia roaa ra te ora mure ore, Tai-chair, a town in Chehkiang, China, 75 miles southwest of Niugpo. Mission station of the China Inland Mission (1867); 1 mission ary and wife, 12 native helpers, 6 out-stations, 7 churches, 191 church-members. Tai-ku, a town in Shansi, China, 60 miles tiorthwest of Fenchau-fu. Mission station of the A. B. C. F. M. (1883); 1 missionary and wife, 1 physician and wife, 1 out-station, 1 school, 15 scholars. Taiwan, the capital and treaty port of Formosa (q.v.), China. The Presbyterian { hurch of England has here the headquarters of its mission in Formosa, which numbers 7 missionaries, 2 female missionaries, 17 stations among the Chinese, 1 Hakka station, 16 stations among the Pepohoans, and 21 organized, 14 un organized congregations. Tai-yuen, the capital of Shansi, China, lies on the bank of a branch of the Yellow River, in a fertile plain 3,000 feet above the level of the sea, 250 miles southwest of Peking. The climate is healthy, but subject to great ex tremes of heat and cold. Population, 80,000. Mission station of the C. I. M. (1877); 11 mis sionaries, wives, and assistants, 1 church, 20 communicants. Baptist Missionary Society (1879); 6 missionaries (4 married), 3 out-stations, 2 churches, 25 communicants. Takow, a treaty port of Formosa (q.v.), China; is a mission station of the English Pres byterian Church, in the Toug Soa district, where they have 11 stations, 1 being for the Hakkas. I a-kii-l-un:, a market town in the ex treme northern part of Kiangsi, China, on Lake Poyang, a little south of the Yangtsz-kiang. Mission station of the C. I. M. (1873); 1 mission ary and wife, 1 female missionary, 1 chape i, 3 communicants. a town in the Gaboon and Corisco district, West Africa, on the Ogowe River, 50 miles above Kaugwe. Mission station of the Presbyterian Church (North); 1 ordained missionary, 1 female missionary, 1 native helper. Talaiiig Version, the oldest of the ver sions made into any of the languages of Burma. Mrs. Sarah Boardman commenced the work of translation. After her marriage to Dr. Judson she continued the work, and in 1837 she had published several tracts and small books in the Talaing, and completed the translation of the New Testament, which she transferred to Mr. Haswell, who issued portions of the New Testament in 1838 and an edition of 3.000 copies of the whole New Testament in 1847. (See Pegu Version.) Ta-li, a prefectural city in the northern part of Yunnan, China, northwest of Yunnan City. Mission station of the C. 1. M. (1881); 2 mis sionaries, 1 chapel. Taljhari, a native pastorate and district in Bengal, India, among the Santals, in the region sometimes called Sautalia (q.v.), with 795 Chris tians, who support an evangelist in a neighbor ing district. Tainatave, the principal port of Mada gascar, is situated on the east coast, on a point about 350 yards wide. It is quite cosmopolitan in its character, as representatives of sonic of the principal European and Asiatic nationalities live within its limits. A low estimate of the foreign residents makes their number 1,200. .Most of them are Creoles from Mauritius, and natives of India of various religions and castes. Not more than 50 are pure British and French. French influence prevails, as there is a French Resident, controller of customs, and Roman Catholic priests, who teach and preach in French. The native population of about 4,000 is com posed of Hovas from the interior, Taimoro from the south, Tauosy from St. Marie and Betsimi- saraka from the surrounding districts. The latter are an exceptionally ignorant, super- TAMATAVE 381 TANGANYIKA stitious tribe, who have been further debased by contact with the cargoes and crews of the various trading-vessels from Mauritius aud Re union which stop at the small ports. The town gives name to a district of the L. M. S. , which has little political or administrative unity. It comprises the strip of country along the east coast of Madagascar, from the extreme north down to Mahanoro, a length of 48U miles, with a breadth of from 5 to 80 miles. This large dis trict is under the charge of but 1 missionary. There are 51 congregations (9 in Tamatave town) with 448 church-members, 91 preachers, and 1,500 scholars in the mission schools. The Hova governors aud soldiers, by their life and work, do much to keep the Christian spirit from dying out among the lower tribes. The S. P. G. have a station at Tamatave town, but find great difficulty in the work, since the majority of the Creoles are Roman Catholics. Taincau-lajaiig, a town on the upper course of the Burite River, Central Borneo. Mission station of the Rhenish Missionary So ciety; 1 missionary (ordained), 3 native helpers, 80 church-members, 80 school-children. Tamil Version. The Tamil belongs to the Dravidiau family of the non-Aryan lan guages, and is spoken in the South and Central Karuatic and North Ceylon. The honor of producing the first translation of the New Testament into Tamil belongs to the Danish missionary Ziegeubalg, who was sent to Trauquebar in 1706 by Frederick IV., King of Denmark. The New Testament was published in 1714, the Society for Promoting Christian Knowledge having generously contributed towards its cost. Ziegeubalg had commenced the translation of the Old Testament, but left his task unfinished, as he died in 1719. In the same year Benjamin Schultze, also a Danish missionary, was sent to India. Having mas tered the Tamil, he undertook the translation of the Old Testament, which was published in 1727. He then betook himself to a revision of Ziegenbalg s New Testament, and afterwards undertook a second revision, in which he was assisted by other missionaries. Schultze re turned to Europe in 1742, and died in 1760. Schultze was followed by Fabricius, another Danish missionary. His version of the whole Bible was published at Tranquebar in 1782. Altogether there were fourteen editions of Fabricius New Testament, and two of the Old, brought out by the Danish Mission before the close of the last century, aided by liberal grants made by the Society for Promoting Christian Knowledge, aud some Continental missionary societies. A revision of the Tamil Scriptures was undertaken by Rhenius, of the Church Missionary Society, but he only lived to com plete the New Testament, \vhich was printed by the Madras Auxiliary of the British and Foreign Bible Society in 1820. Another revision was executed by a representative committee of the various missionary societies in the Tamil- speaking provinces, and was published in Madras in 1850. But in the opinion of many competent judges, it had serious defects, and a still further revision was demanded. In 1857 six missionary societies entered into the alliance for revision the Society for the Propagation of the Gospel, the Church Missionary Society, the London Missionary Society, the Wesleyan Missionary Society, the American Board of Missions, and the Scottish Free Church Mis sion. The only Tamil missionaries who held aloof were those of Ceylon. The Rev. H. Bowen was appointed principal reviser, and Fabricius translation was taken as basis. The work of revision was completed in 1868. After a careful examination by members of the Jaffna Auxiliary, who had, as before stated, declined to take part in the revision, but afterwards cordially accepted it, the whole Bible was pub lished in 1871. It went by the name of " The Union Version," and continues to this day the only version used in the Tamil missions, with the solitary exception of the Leipsic Evangeli cal Lutheran Mission, which uses the version of Fabricius. An edition of the Tamil Bible, with references and marginal readings, was pub lished in 1882. A revised New Testament, with references and marginal readings, was also issued in 1887. Up to March 31st, 1889, the British and Foreign Bible Society disposed of 2,549,150 portions of the Scriptures, besides 32,000 portions in Tamil and English. (Specimen verse. John 3 : 16.) ^ui(ip<3B3i_L4j QJTTLLJ Tampico, a town in the state of Tamauli- pas, on the river Paranco, 5 miles from the Gulf of Mexico. Population, 5,000, Indians, Spaniards, Creoles. Language, Spanish. Re ligion, Roman Catholic. Social condition civ- lized, prosperous. Mission station Associate Reformed Synod Southern Presbyterians (1881); 2 missionaries and wives, 1 other lady, 13 native helpers, 12 out-stations, 6 churches, 226 church-members, 1 theological seminary, 2 students, 4 other schools. Taiiisui, a treaty port of Formosa (q. v.), China, in the northern part of the island; is headquarters and principal station of the mis sion of the Presbyterian Church of Canada. A missionary and a missionary physician are located at Tarnsui, and from there visit and direct the work in the surrounding districts, in which there are 50 congregations, 51 native preachers, 2,833 church-members, 25 students in the college at Tauisui, 30 girls in the girl s school, and 1 hospital. Tamlur, a station of the Methodist Episco pal Church (North) in Madras, India, near Secunderabad; 1 missionary and wife, 4 native helpers,2 church-members,2 schools, 55 scholars. Tanganyika, a large lake in Central Afri ca, 480 miles in length from northwest to southeast, and from 10 to 60 miles broad. It oc cupies a long depression in a region of consid erable elevation, south of Victoria and Albert lakes, and northwest of Nyassa. Beautiful scenery borders the lake, and many parts of its shores are thickly inhabited. Ujiji on the east shore is the largest settlement. Lake Tanganyika was discovered by Speke, 1867, and visited by Livingstone (1867) and Stanley (1874). The L. M. S. has two stations on the lake: Niuinkorlo, at the south end of the lake, with TANGANYIKA 382 TAOUISM 3 missionaries (1 married); and Fwambo (q.v.), 2 missionaries (1 married). Tangier, a seaport of Morocco (q.v.), is situated on the south shore of the Strait of Gib raltar, 38 miles southwest of the Rock. Popu lation, 10,000. Mission station of the North Africa Mission (see article); 9 missionaries. Tanjore, a town of Madras, India, 180 miles southwest of Madras City, 45 miles from the Bay of Bengal. It contains two forts, the rajah s palace, and a pagoda, considered one of the fin est in India. Tanjore is also noted for its artistic manufactures, including silk carpets, jewelry, repousse work, copperware, and curious models in pith, etc. Population, 54,745, Hindus, Christians, Moslems, etc. Mission station of the S. P. G. ; 1 missionary, 23 native helpers, 7 schools, 268 scholars. Wesleyan Missionary Society; 1 native pastor, 1 chapel, 1 school, 22 scholars. Taima Version. The Tanna belongs to the Melanesian languages, and is spoken in Tan- ua, New Hebrides. Before the year 1869 no portion of God s Word appears to have been printed in Tauna. In that year, the Rev. J.G. Patou from Scotland, who had been driven from Tauna in 1862, printed a portion of the Gospel of Mark in Auckland. In 1878 the Gos pel of Matthew was printed at the mission press at Tanna, followed in 1881 by the Acts of the Apostles; in 1883 by the Book of Genesis; and in 1884 by the first 19 chapters and part of the 20th chapter of Exodus. In each case the edition consisted of 200 copies. With the excep tion of the portion of Mark, the other parts were translated by the Rev. William Watt. The New Testament, translated by Mr. Watt, was published in 1890 by the National Bible Society of Scotland. Taouism. Laot/e is said to have been born in the year 604 B.C., though there has been some question whether he was or was not a real character. The fact that the names of his village and county and state or province seem to be allegorical, like the names in Pilgrim s Progress, has led to a doubt on this subject. But some allowance should be made, probably, for the tendency among the Chinese to deal in allegorical names. Even the shops of the chief cities sometimes bear upon their signs names which excite a smile in a foreigner. Laotze s history, all things considered, seems real. It is said that he left a son, who won distinction in public office. Laotze s birth occurred about a half -century before the birth of Confucius : they were there fore contemporaries. Both are said to have been the sons of very old men. The condition of China, or of that particular province in which Laotze lived, corresponding to a portion of the present Shantung province, was greatly disturbed by border Avars and in testine revolts and intrigues. There was scarcely a vestige of morality, and the political condition of the country was chaotic. Both Laotze and Confucius aimed at reform. Both appear to have been disinterested and high-minded Both were rather impatient, however, with the stolidity and degradation of the people, and with the vices and corruption of the reigning princes. Laotze appears to have held for a time an office as keeper of the archives, as the old records express it; but his mind drifted toward philosophy and political reform, and the posi tion he held was far from meeting his ambition : political engagements were irksome to him. Comparatively little is known of this truly profound thinker or reformer. He is supposed to have been poor, and for that reason perhaps the more keenly conscious that his nation and his age failed to appreciate him. He was, in short, too morbid in spirit to make the bt-M u>e and secure the greatest results of his rare gifts. He formed no school of followers, and wrote no books. On the contrary, he withdrew him self from men, was too proud to teach or write, disliked display of any kind, and was in fact a recluse. Confucius, on arriving at manhood and en tering upon his career, sought an interview with Laotze, with a hope of profiting by his great ability, his observation, and his experience He was received coldly, however, and with severe criticism instead of sympathy. Much as the two men were alike, they had wide differences of character, and these were increased by the fact that Laotze was already an old man when Confucius appeared before him. He was in no attitude of mind to approve or even tolerate what he considered the gushing enthusiasm and crud ity of Confucius. He looked upon him as an ambitious, blustering agitator, sounding brass and a tinkling cymbal, and he predicted the failure of his pretentious efforts at reform. Confucius, on the other hand, was astonished at the churlishness of the old reformer, wa perplexed at his involved and incomprehensible theories and mystical speculations, and he could only compare him to the "incomprehensible Dragon." At last, in old age, Laotze s despair at the condition of the country became overmastering. He had dire forebodings of calamity, revolution, bloodshed, political chaos, and destruction. He had become more and more unpopular as he had grown more and more reproachful toward his countrymen. He dreaded to witness the ruin which he was sure was coming upon the land, and he fled into voluntary exile, passing westward through the Hankow Pass into the province of Houan. He was induced to stop for a time with the Keeper of the Pass, and instruct him in the principles of his philosophy. This gate-keeper seems to have realized that no ordinary person was before him, and he was unwilling that a man who was too morbid and impracticable to write any book or organize any class of disci ples should pass from the knowledge of men without leaving some substantial results of his thinking. He appears to have taken down from dictation the main principles of the re former s teaching. This record is known as the Taou Teli King. It embraces all that is known of Laotze s doctrines. After leaving the Hankow Pass for the wr>t. Laotze passed into obscurity, and, so far as is known, nothing was ever heard of him after ward. Many legends sprang up around the history of Laotze like the young shoots at the root of a dying tree. One of these relates that upon leaving the Pass for his voluntary exile he parted with his servant. The latter, learning the plan of his master, was unwilling to accompany him, and in the settlement charged an exorbitant sum as hark wages; but as Laotze had by a spell kept him alive far be yond his appointed time, he withdrew the spell, TAOUISM 383 TAOUISM and the servant became a dry skeleton. How ever, at the request of the gate-keeper, who interceded for the servant, he restored him to life, and then found him reasonable in his price. Other absurd legends are preserved, one of which is that Laotze was miraculously born at the age of eighty, and that he was known as the " Old Boy." He was gray-haired at birth.. Certain legends similar to those which are related of Gautama, and which may have been copied, are also given as that Laotze leaped into the air as soon as he was born. Some of his followers have claimed that he was a spiritual being, and not an actual, ordinary man. The CMracter of Laotze. Laying aside all legends, and contemplating the actual life of Laotze, so far as scanty materials enable us to do, we find him a man above reproach in mor als, though living in a dissolute age. The par allels between his severe type of philosophy and that of the great names of Greece are quite remarkable. He was uncompromising and ex acting in his standards of right and wrong, morose and despondent in temperament, proud and impracticable in his relations to men, and having little tact in approaching them. He was too much of a quietist to be a successful re former. He had been soured by disappoint ment and he died in despair. His system had brought him no comfort; he had seen no im provement in the condition of society. He re garded his life as a failure, and yet he seems to have come very near to the truth in many re spects. He approached the sublime ethics of our Saviour more nearly than any of his contem poraries, though they were among the greatest names in history, for Laotze, Confucius, Pythag- orus, Gautama, and, according to Monier Williams, Zoroaster, are supposed to have lived within a century of each other. Laotze taught that real virtue is a spiritual and interior excel lence, and not outward doing or speaking. In this respect he fought much the same battle with the objectivity of mere formal and im movable customs as our Saviour did in His dealings with the Pharisees; and like Him he urged the law that is written within, and of which the outward world knows nothing. He taught also that he who foregoes and yields up and forbears is the one who really finds and succeeds, and that he who humbles himself is really exalted. In general, like our Saviour, he exalted the quiet and passive virtues, and he taught the duty of doing good even to those who injure us. In this respect he stood in strong contrast with Confucius, whose position more nearly resembled that of the old Jewish dispensation, which required " an eye for an eye, and a tooth foratootu." The justice of that dispensation was as high as Confucius .felt called to go in his dealings with men; no one placed greater emphasis than he upon justice, but he could not understand the duty of doing good in return for evil. Some terse expressions from the lips of Laotze show the deep subjectivity of char acter as he conceived it. " It is not necessary," he said, " even to peep through the window to see the celestial Taou." At another time he said, "There is a purity and quietude by which one may rule the wo rid." Again, "Lay hold of Taou (wisdom) and the whole world will come to you." Again, " One pure act of resig nation is worth more than one hundred thou sand exercises of one s own will." The moral elevation of character that is set forth in these utterances is certainly remarkable. It is worthy of a place in Christian ethics. There were some points in which Laotze seemed to be at one with Gautama, He taught that even in this life it is possible to completely possess Taou, and that thus the creature may become one with the creator by the annihila tion of self, it being understood that to possess Taou is in another sense to be possessed by Taou as an indwelling principle or life, all of which implies a near approach to the Pantheis tic absorption in deity which Hinduism also teaches. A general difference between the spirit of Laotze s teaching and that of Confu cius may be expresed thus: Confucius would say, " Practise virtues, and call them by their right names." Laotze would say, " Practise them, and say nothing about it." Although he had great reverence for the ancients, he did not idolize them as did Confucius, and as he has led the Chinese nation to do. There seems to have been in the interviews of the two sages some little controversy on this point, in which Laotze told Confucius, by way of subduing his romantic enthusiasm, that the "ancients were only so many bundles of dry bones; wisdom did not die with them." He illustrated the grace of quietness and the safety which it secures by saying that "the leopard by his brilliant colors, and the monkey by his frivolous activity, only draw the arrows of the archer," and to the loud-mouthed re former he would say, "You are like a man who beats a drum while hunting for a truant sheep. " One point in which Laotze was far in advance of his age, and abreast with some of the best political thinking of whatever age, was his maintenance of the theory that kings exist for the good of the people and not for their own sel fish ends, which ends the people, like so many dumb beasts, are designed to subserve. "Kings," according to Laotze, "should rule so quietly, and holds the reigns so lightly, that the people may forget them as kings, and only think of them as superiors." There should in all gov ernment, as he insisted, be a minimum, and not a maximum, of government. Surely these practical and lofty political principles stamped Laotze as a man of prophetic genius. Confucius said much more than he concern ing government: more, certainly, in the num ber of details; but no counsels of his are so laden with sublime principles as those of his rival, and none of his teachings are more in accord with the truth. The Philosophy of Laotze. It is as a philoso pher that Laotze most inspires our respect and honor. Taou, which was his ideal of the all- comprehending and eternal essence of things, means Reason, as nearly as it can be translated;; but it means more than that word represents to us. It is the Infinite Reason, in such a sense that it embraces all excellence and glory; it corresponds very nearly to the word Wisdom as it is used in the Book of Job and theEcclesi- astes. Taou was deified by Laotze, though in no superstitious sense; and yet it was imper sonal; it was apprehended by him in a pan theistic sense. Thus he says: "All things origi nate with Taou, conform to Taou, and return to Taou." TAOUISM 384 TAOUISM Taou exerts its influence in a very quiet manner; its influence is still and void, and yet it "encircles everything and is not endangered;" it is ever inactive, and yet leaves nothing un done; nameless, it is the origin of heaven and of earth. It is not strange, perhaps, that with so vague a conception of the supreme force in the world the Chinese mind should have lapsed into a mere general conception of Deity, and that the prayers of the emperors have for ages been addressed to Heaven. Professor Douglas, of the London Univer sity, has summarized the elements of Taou as follows: (1) " It is the Absolute, the Totality of Being and Things. (2) The Phenomenal world and its order. (3) The ethical nature of the good man, and the principle of his action." One is reminded of various philosophic schools of ancient and modern times. The " totality of being and things" is about equivalent to the pantheistic conception of the Indian Vedauta. It does not differ materially from the "abso lute substance" of Spinosa or the "absolute intelligence "of Hegel. It must be confessed that Laotze was a profound philosopher. He has rarely been excelled in the history of phi losophy, for in view of his comparatively iso lated position we must regard him as eminently original. His system was wholly his own; he was the father of Chinese philosophy. In pro fundity of thought he far exceeded Confucius, though he was less practical. Confucius was not a philosopher in the strictest sense: he was only a skilful and eminently practical compiler of ancient wisdom. He did not claim to be more than this, and with laudable modesty he spoke of himself as only an editor. But the Taou Teh King of Laotze came from his own brain. There is a seeming contradiction in the teach ings of Laotze in reference to the past. While Confucius carried his reverence for ancient au thorities to an extreme which scarcely seemed to admit the possibility of anything new in the world, Laotze took issue wiih him sharply, and even poured a degree of contempt upon his ex treme reverence. At the same time, though he admitted no age of antiquity as necessarily au thoritative, he looked back, in a general way, to a golden age of simplicity and virtue which had passed away, and his whole idea was to re turn from the complex wisdom and civilization which he regarded as only a curse, to the better days when men had few wants and lived quietly. He was in accord with Confucius on one point, namely, the uprightness and dignity of man s original nature. They recognized no doctrine of human apostasy which assumed he reditary form. In logical consistency they both maintained that every man is born without evil bias, and is sound at the core. The con tinued influences of demoralizing example were supposed to account for the evils which these great sages found in the world about them. Like the ancient Druids Laotze propounded his great principles of life in triads, and the three precious virtues which he cherished were compassion, economy, and humility, all of a quiet type. He did not believe in intellectual brilliancy of any kind, much less in any show and pomp of conscious power, and he had little to say of prowess: his ideals were not the great and ambitious and mighty as men are reckoned to be mighty, but those, rather, who represented the passive virtues, the gentle and retiring graces of human life. There is a difference of opinion as to Laotze s idea of God. Professor Douglas thinks that he had no conception of a personal divine being, at least that he recognized no such being; but, on the other hand, Professor Legge cf Oxford seems confident that the supreme "heaven" or God in heaven was involved in his idea of Taou. He maintains that Laotze often spoke of heaven in a non-material sense, and that in one instance he calls the name of God itself. One thing is certain: whether Laotze regard ed Taou as personal or not, he assigned to it providential oversight and care and all forms of beneficent interest. Says Professor Legge: Taou does more than create. It watches over its offspring with parental interest. It enters into the life of every living thing. It produces, nourishes, feeds, etc." Laotze s doctrine of creation seems a little vague. He says: "That which is nameless is the beginning of heaven and earth. Taou pro duced One, the first great cause; One produced Two, the male and female principles of nature; Two produced Three, and Three produced all things, beginning from heaven and earth. " This strikingly resembles the Shintoo notion of the origin of all things, according to which there is one absolute though unknown being, from whom emanated two, male and female, and from these the world of beings was pro duced. Both Confucius and Laotze speak of heaven both as material and as personified. According to Professor Douglas, Laotze would agree with the Darwinians as to the creative indifference of the Deity or deified in fluence which is characterized as heaven. " It has," he says, "no special love, but regards .-ill existing beings as grass dogs made for sacrifi cial purposes." "Yet," he adds, " it is great, and compassionate, and is ever ready to become the Saviour of men." If the question whether Laotze was really religious in his thought were dependent on such statements as this, we should be compelled to answer in the affirmative, for the being or power which is regarded as "great and compassionate and ever ready to become the Saviour of men" is an object of religious contemplation, surely. As to the physical laws of the world, Laotze maintained that the earth is held together, not by gravitation, but by Taou. In a sense this was true, supposing Taou to represent the infinite force, for gravitation is but a second cause. The expression " the earth is held together by Taou" is nearly equivalent to the declaration that " God holdeth the earth in His right hand." Something like the Buddhist idea of an eternal round of life and death seems to be intended by Laotze s doctrine that existence and uonexist- ence constantly originate each other. We have alluded to some similarities between the teachings of Laotze and those of Christ, especially in the gentle virtues of kindness, humility, forbearance, etc. The differences, however, which appear are more striking than the resemblances. Christ showed a balance of truth. He taught the passive virtues, but also the active ones which Laotze did not. He commended modesty and secrecy in prayer, and yet the duty of active influence. "Let your light so shine," etc. This was not for self, but for others. Con fucianism was active, Taouism passive, Chris- TAOUISM 385 TAOUISM tianity was both. The fatal defect in Taouism was Us lack of diviue recognition and divine power. Its ethics were high, but it had no love for God and therefore none for man. The Taou Teh King. This is a short treatise, already referred to, embracing the sayings of Laotze which were recorded by the Keeper of the Hankow Pass as the great teacher was about to go into exile. It is very brief, only about the length of the Sermon on the Mount. In its general character it is exceedingly intricate, and often obscure. The best scholars feel little con fidence in their interpretations of it. Here is a specimen. " There was something chaotic and complete before the birth of heaven and earth. How still it was and formless, standing alone and undergoing no change, proceeding every where, and in no danger of being exhausted. It may be regarded as the mother of all things." In its real spirit and meaning this passage cor responds remarkably with one found in the Rig Veda, in which the original chaos is de scribed as being brooded over by the infinite Brahm, the "Only Existing One," breathing quietly. The vagueness of the philosopher s conception is well set forth in this passage: " I do not know the name, but designate it the Taou (the way), and forcing myself to frame a name for it, I call it the Great. Great, it passes on in constant flux; so passing on it becomes remote; when remote it comes back." Modern Taouism. There could hardly be a stronger contrast than that which is pre sented between the ancient and the modern Taou ism. Laotze was virtually rationalistic, but the present system is the most irrational of the great existing religions ; it is a mass of superstitions of the lowest type. It is only the name of Taouism applied to a mixture of Buddhism and the aneieut nature-worship and other supersti tions of China. Speculation seems to have spent itself in the few centuries which followed the life of Laotze. Having first run wild in theories, it degenerated into low superstitions. The principle in Laotze s teaching which seems to have suggested the prevalence of spirits and ghosts in all nature, animate and inanimate, was his ilecla ration that the presence of Taou is uni versal. He gave it a pantheistic omnipresence and indwelling in all beings and things. He little thought, probably, that this would lead to the notion that every object in nature is haunted, and thus cause the land to swarm with polythe ism. A Taouist is afraid of his shadow. In the woods or in dark ravines he imagines he is about to be pounced upon by sprites or demons. The trees have souls, the very air is laden with a mys terious influence. Telegraph wires cannot pass through the open spaces nor steeples be reared without disturbing " fungschuay," nor can the earth be excavated for the purpose of mining or the introduction of any modern improvement without great risk that this omnipresent some thing shall be disturbed. Taouism continued to be a philosophy for some time after the death of Laotze, but it was a changed and ever-varying series of specula tions. In the opinion of Dr. Lcgge, it did not become a religion, strictly speaking, until after the introduction of Buddhism in the first cen tury A.D. It had a priesthood and abundant superstitions, but it was sorely in need of being reinforced by something higher. So far as his tory informs us, no successor of Laotze seemed to correctly interpret or propagate his teachings. His standard was too high, his theories were above the reach of his successors, his ethics and his transcendentalism alike failed to be appre ciated. Professor Douglas has a very different estimate of the followers of Laotze from that as cribed to the immediate successors of Confucius. While the latter drew multitudes of the best men of the age about him, Laotze s camp was a Cave of Adullam to which the discontented and erratic resorted. His teachings, therefore, were left in the worst of hands. Among the most influential Taouints in the next generation was Leitsze, who argued Laotze s quietism into a general Epicurean license. "Lay aside aspiration, and live for to-day; live in the freedom of the beast," would express his general view. Laotze had said : " Lay aside pomp and circumstance, live simply and with little pretence." Leitsze carried the idea to ex tremes. He also gave a licentious interpretation to the pantheism of Laotze, assuming that " if Deity lives and acts in us, then we are Deity, and are above restraint ; we are as free as the gods." The development of this extreme logical se quence of pantheism has not been confined to Taouists or to any particular countr}*. The Upanishad pantheism of the Hindus led to the same results by the same logical process ; men came to regard the soul as beyond the reach of sin or stain. Even in the extreme fanaticism which sometimes attaches to Christian doctrine, notions of liberty and perfection lead to the aban donment of law, and to general laxity of life. Leitsze attached great importance to dreams. They constituted one mode of his teaching. He represented the emperor Hwangte as dreaming that he was in a world where men lived in the freedom of perfect indifference ; nothing troubled them. These wonders led to the art of conjuring, and Leitsze wrung from Yin He, the Hankow Gate keeper, his assent to these arts, and his endorsement of them on the alleged au thority of Laotze. In all this Leitsze wholly mis represented the great philosopher and his princi ples. As a result of these frauds there swept in that flood-tide of juggleries which swamped the principles of Taouism, and opened the way for the old national superstitions. Leitsze did not fail to encounter the rising Con fucianism. He tried the old tactics of his mas ter Laotze ; he endeavored to put down Confu cianism with ridicule. He had no better weap ons than those of borrowed sarcasm. As it seemed necessary to his prestige that he assume the role of a philosopher, be developed a theory of the universe, but it was puerile and failed to win respect. His favorite method of argument was that of dialogue in which his view was always made to triumph. He was forever fight ing men of straw of his own manufacture. In one of these the superior wisdom of pursuing sensual enjoyments while one can is shown to the best advantage. Yet this man, by his intel lect and vigor, won great influence for a time. He was followed by Chwangtsze. He was in clined to return from Leitsze to a position more like that of Laotze. He discoursed on the van ity of life, and bitterly opposed the superfluous homilies and showy benevolences of Confucian ism. " Sages," he said, " turn round and round to be benevolent and kick and struggle to be come righteous, and the people suspect their very earnestness. They bow and distort them selves in their endeavors to act with propriety, and the empire begins to break up." The satire TAOUISM 386 TAOUISM which underlies all this is keen, and has a meas ure of truth. There are some resemblances between the theories of Chwangtze and the Vedanda philoso phy of India, lie treated wakeful aud con scious life as an illusion, and doubted the sub stantial reality of all things. And to this day there is a belief among Taouists that there is an inner aud invisible soul in all objects; the unseen appears to be quite as real as the visible. As an illustration of this doubt as between the tangi- gle and the invisible, he related a dream in which he seemed to be a butterfly, flitting about in the air, and he felt no little sur prise on waking to rind that he was no butterfly, but Chwaugtze. "But then," he says, "the thought came to me, on the other hand, was that really a dream, or am I now dreaming that I am Chwangtze and not a butterfly ?" In the third century before Christ, Taouism had gained such influence that the reigning em peror ordered a general conflagration of all sa cred books except those of the Taouists, but the doctrine as then held was not that of Laotze. It had undergone successive changes until it had be come a system of childish superstitions. It was believed that immortality might be gained by charms and spells. The emperor Chwaugtze believed this, and also that in the western seas there were happy isles where genii dispensed the elixir of immortality to all who came. This emperor sent expeditions to these imaginary isles to bring back the elixir. The period of his reign was a great harvest-time for all Taou- ist frauds. The priests claimed the most aston ishing of occult arts. Taouism was now neither a philosophy nor a religion; it was a system of jugglery. Under the reign of the emperor Woo of the Han dynasty, who also became an implicit believer, the sys tem still flourished, even down to about 100 B.C. This emperor also sent expeditions to the happy islands; alchemy and the quest for the elixir of life were at their height. It will be remembered that in Europe also similar fanati cisms have at various times been rife; but the wildest of them never equalled that of the Ta ouists of China in the reign of Woo. From the emperor down, all classes were seeking this elixir. Business of every kind was for a time neglected aud the fields were uutilled. Only the astrologists and priests were thrift} 7 . The emperor lavished fortunes on their wild schemes. Under these fanatical emperors Confucianism was bitterly persecuted. Many distinguished Confucian philosophers were burned alive, and all their books were burned (see Prof. Legge s Religions of China"). But at the death of Woo a great reaction took place and Confucianism was revived and reinstated. In the first century A.D. the first high-priest or pope of the Taouists was appointed, and the office has descended in his clan to this day. He is elected by the priests of the clan; he is not bound by rules of celibacy or any particu larly ascetic requirements. Taouism became a religion, strictly speaking, soon after the advent of the Buddhists, some where about the close of the first century A.D. Like Buddhism it had great powers of absorp tion, and from having been at first a philosophy and then a system of jugglery it now borrowed certain religious elements from Buddhism. The two systems, both of which were rather absorbent than catholic and charitable, entered into kindly relations with each other. They at length came to have so mucli in common that their priests united in the same services, and it is stated by Prof. Legge that an emperor of the Chi dynasty strove To unite them by ordering Taouist priests to adopt the practice and the habit of the Buddhists. Some were put to death for refusing to conform. Taouists have persistently refused to submit to the full ritual of Buddhism", and their monks have withstood the require ment of celibacy. Low and degraded as Ta ouism had long been, it never sank into idol- worship until it came into contact with Buddh ism. Neither had the followers of Confucius or Laotze ever worshipped an image until the custom was borrowed from the Buddhists. Now the temples of Taouists vie with those of the Buddhists in this respect. One of the most noticeable effects of Buddh ism upon the Taouist system is seen in the adoption by the latter of a trinity. Buddhism had images in its temples representing Buddha, the Law and the Saugua, though at a later day they came to be regarded as representing Buddha past, present aud to come. At length there ap peared in the Taouist temples a trinity of colossal images, representing the Perfect Holy One, the Highest Holy One, aud the Greatest Holy One. Monasteries aud nunneries were unknown among the Taouists until after the introduction of Buddhism; the doctrine of transmigration was also derived from the same source. The Buddh ist notion that women distinguished for virtue and character shall be rewarded at the next birth by being born as men, was also adopted by Taou ists (see Prof. Legge s Religions, etc., page 192). In one view a doctrine of eschatology seems out of place in Taouism, since it maintains that rewards and punishments are received in the present life. For example: the so-called "Book of Rewards" makes punishments con sist almost invariably in shortening the period of the present life; immortality is spoken of, but it is something treated as of little account. Nevertheless, in each provincial temple of the Taouists may be seen what is called a Chamber of Horrors a Purgatory. This, doubtless, is an esoteric conception, aud is borrowed from Buddhism. The real spirit of Taouist superstition is seen in the writings of an old author of the fourth century A.D. named Ko Hung. He says that " mountains are inhabited by evil spirits who are more or less powerful, according to the size of the mountain. If a traveller has no protec tion he will fall into some calamity. He will see trees move though not by the wind, and stones will fall from impending rocks without any apparent cause; he will be attacked by sickness or pierced by thorns, etc." A mirror should be carried, since the mischievous elves are afraid to approach him thus equipped, lest their true character should be discovered. Taouism has experienced great vicissitudes. During the reign of the emperor Whan, 147- 165 AD., great favor was shown to this system, and the custom of offering imperial sacrifices to Laotze at Kocheen, his birthplace, was begun. Many attempts were made to save life by charms, and in order to increase their power, legends borrowed from Buddhism were as signed to Laotze. Among other things it was claimed that after he left the Hankow Pass he spent three nights under a mulberry tree under TAOUISM 387 TASMANIA temptation of the Evil One; lovely women, also, were his tempters. The system again sank into neglect in the reign of Taikeen, 569-583 A.D. Orders were issued against both Taouist and Buddhist mon asteries, and no doctrine could be taught but Confucianism. Again, under the Wei dynasty, Buddhism and Taouisra were reinstated. In the reign of Tai Wute there was a return to the notion of an elixir of life, and the emperor be came a Taouist. In this reign Buddhist as ceticism began to be copied by Taouists. The emperor Tai Ho, 477-500 A.D. built temples and monasteries for this sect. The emperor Woo, 566-578 A.D., abolished Buddhism and Taouism because their jealousies and strifes created disturbance, but Teing, 580-591, reinstated the two religions on equal grade. Under the Tang dynasty Taouism again held for a century the ascendency over Buddhism, and Laotze was canonized. In A D., 625-627, the Taouists, having become insolent, were banished to the provinces of Quaugtung and Quaugsi, but under Hwuy Chang they were reinstated and Buddhism was stigmatized officially as a foreign religion. Un- <ler the Sung dynasty, 960-976, Taouist priests were forbidden to marry. Hweitsung ordered the Buddhist priests to adopt Taouist names for tlieir orders. The Mauchu dynasty, following next in order, persecuted the Taouists, but .Jenghis Khan promoted them; also Kublai Khan, in the 13th century A.D. Hung Che, 1488-1506, was very hoslile. The present Mauchu dynasty has also been hostile, and has passed various edicts against Taouist jugglery. The sacred book of Taouism, known as the Book of Rewards, " inculcates ethics which are on the whole commendable. The precepts are generally in negative form, but notwithstanding the morality of the "Book of Rewards," the moral grade of modern Taouism is extremely low. Among the virtual deities at the present time ure first of all, Laotze, who is supremely rever enced. But a god of providence having gen eral charge of human affairs is found to be necessary, and accordingly Yuuwang Shangti, or the Precious Imperial God, is assigned to that place. The constellation of the Great Bear is also worshipped as a representative of the sidereal powers, also various forces of na ture, as the Mother of Lightning, the Spirit of the Sea, the Lord of the Tides, etc. The dragon is a great object of worship with Taou ists. His images are everywhere; serpents are his living representatives. Even Li Hung Chang, great statesman as he is, worshipped a serpent which crept into a temple in Tientsin in time of a flood in 1874. Chang Chun, a disem bodied sage of the past, is now worshipped as a god of literature; a great hero of the past is worshipped as the god of war, and a third deity is the god of medicine. But altogether the most popular is Tsaichin, the god of wealth. Every store and shop has a little altar for burn ing incense to him. This suits the average Chinaman better than the transcendentalism of Laotze, or the lofty ethics of Confucius, or the nirvana of Buddhism. The boasted millions of Buddhists in China all believe supremely in Tsaichin. The polytheism of China is still further ramified under the influence of Taouism, em bracing gods of the sea, of the village, of the hearth, of the kitchen, and demigods to repre sent all virtues; in other words, deified men, heroes, scholars, etc. A remarkable influence has been produced by these superstitions upon the Buddhism of China, as shown in the fact that the Buddhist temples are full of the same images of ideals, of virtues, and of heroic men. In the great Buddhist temple of Honan in Canton there are hundreds of full-sized figures of deified men. Tapiteua, one of the Gilbert Islands (q.v.); mission station of the Hawaiian Evangelical Association ; 2 native pastors, 174 church-mem bers. Tarsus, a city of Southern Asia Minor, 20 miles from Mersine. The birthplace of the Apostle Paul. Population, Turks, Armenians, and Nusairiyeh. Mission out-station of the A. B. C. F. M. worked from Adana. Occupied also by the Reformed Presbyterian (Covenanter) Church, U. S. A., for its work among the Nu sairiyeh. A movement was started in 1889 for establishing an institute called St. Paul s Insti tute, which should combine several departments of evangelistic and educational work. The unhealthiuess of the climate, due to the great heat in summer and the prevalence of malaria, together with the difficulty of securing the neces sary permits from the Turkish Government, have, however, so far delayed the accomplish ment of the plan. Tartar, or Tatar, is a name which has been loosely applied to the inhabitants of Cen tral Asia, and does not carry with it any ethno logical or political significance. The various races which inhabit Central Asia belong to the Aryan and Turanian races the former pre dominating in the Russian provinces, the latter more numerous towards the confines of China. In the Russian Empire there are three large groups: (1) Those in European Russia and Poland. These are: The Kazan Tartars, who speak a pure Turkish dialect, and are followers of Mo hammed; the Astrakhan Tartars; and the Cri mean, or Nogai, who are perhaps the best type of the Tartar race. (2) Those inhabiting the Caucasus: The no madic Nogai; the Karatscbi; the Mountain Tar tars, who are of very mixed origin, and practi cally consist of tribes who are not included in any other classification. (3) The Siberian Tartars, who are mixed with Finnish blood, and are the most difficult to classify. Some of them have been named as follows: Baraba Tartars, who live in Tobolsk; the Tcholym, on the Tcholym River, who pre sent many Mongolian characteristics; the Altai- Teleutes, and numerous other tribes. In Turkestan the intermixture of the Mongol and the Turkish races is so indiscriminate and complete, that it is perhaps convenient to des ignate the various tribes by this provisional term until further research will enable correct subdivisions of the races to be determined. (See Mongol.) Tasmania, formerly Van piemen s Land, is a British colony of Australasia, including the island of that name, and several smaller ones lying, for the most part, in Bass Strait. Area, 26,215 square miles. The estimated population (1889) is 151,470, composed of Tasmauians, English, Australasians, Chinese, and Germans. TASMANIA 388 TAYLOR S, BISHOP W., MISSIONS The island is traversed by mountain ranges with fertile valleys. The climate is mild, and not subject to extremes. It was made a penal settlement in 1804, but transportation of crimi nals ceased in 1853. The aborigines are en tirely extinct. Ilobart, the capital, had a popu lation of 21,118 iu 1881, and Lauuceston had 12,752. The people are now nominally Christian, the majority belonging to the Church of England, the remainder being Roman Catholics, Wes- leyau Methodists, Presbyterians, and others. The S. P. G. lias 1 missionary. The Wes- leyan Methodist Missionary Society have 602 churches in Victoria and Tasmania together. , a prefectural city in Shansi, China, is occupied by the C. I. M. (1886); 3 mission aries and assistant missionaries. a town in Bechuanaland, South African Republic, near a branch of the Orange River. Mission station of the L. M. S. (1868); 1 missionary, 5 out- stations, 8 native preachers, 391 church-members. Tavoy, a town in Lower Burma, India, on the Tavoy River, 30 miles from its mouth. The town lies low, and its northwestern and southern portions are flooded at high tide, and swampy during the rains. It is laid out in straight streets, and the houses are generally built of timber or bamboo, thatched with palm-leaves. Its trade is of little importance. Population, 13,372, Moslems, Hindus, Christians. It is the place where the Karen Mission of the A. B. M. U. was commenced in 1828. In the Burman de partment there are now 1 missionary and wife, 1 church, 15 church-members, 1 Sunday-school, 1 school, 75 scholars; Karen work, 1 missionary and wife, 17 out-stations, 14 native preachers, 17 self-supporting churches, 984 church-mem bers, 3 Sunday-schools, 14 day-schools, 440 scholars Taylor, Bishop William: Self-sup porting Mission Work. William Taylor is a clergyman of the Methodist Episcopal Church in the United States who iu about 1850 commenced a work which has identified his name with missions in many countries. At first a street-preacher iu San Francisco, Cal., he afterwards visited other countries, and be came impressed with the idea that the existing system of missionary societies was not the best. That missions should be self-supporting, and in a sense indigenous to the soil. He has worked iu India, South America and Africa, with good results in each country, but at present his labors are chiefly confined to Africa. He is now Mis sionary Bishop of the M. E. Church (North) for Africa, where he remains most of the time. In his absence he is represented iu New York City by a few non-salaried men and women, who administer the home business, take entire charge of the South American work, and of the African work, so far as to respond to Bishop Taylor s calls for men and equipments. His custom is to go in advance of his mission aries, select a locality, open the way and station the men, and then consider himself responsible for nothing additional. There is also a Transit and Building Fund Society of Bishop Tay lor s Self-Supporting Missions which pays the transportation fares of accepted candidates (where they are unable to bear their own ex penses) from New York to the mission fields, with such outfit as is deemed necessary to start the mission, but asMimes no further obligation. Nor does the Society deem its-elf justified j u paying the outgoing expe i.ses entire, where less than five years service is rendered All applications must be accompanied by testimonials from the pastor an 1 pre-iding elder as to religious character and general lit- iiess for the work. A certificate as to health from a reliable physician, and a statement from a principal, professor, or other intelligent per son, as to education, are required. In South America three kinds of laborers are in demand: 1. Well-qualified teachers (graduates); those who have had some experi ence in teaching being preferred. Some first- class music-teachers required. 2. Preachers and teachers men who can teach through the week and do evangelistic work on the Sabbath. 3. Missionaries pure and simple, who will de vote their entire time to soul-saving. The same literary qualifications are required for each class. Both married and single men can be employed in each of these departments, and all will be expected to labor in Sunday-schools and gospel- meetings. The qualifications necessary are good health, sound mind, holiness of heart and life, entire consecration to the self-supporting work, will ingness to live among the people, fare as they fare, and, if need be, die among them. As appears by the report, dated March, 1888, within three years about 100 missionaries have been secured and sent to the field; and from February 5th, 1886, to March 24th, 1888, there was expended for transit, outfits, furnishings, Congo steamer ($16,301), Santiago College building mortgage ($46,600), etc., the total sum of $109,000. The great departments of the work are: Educational, Industrial, and Evangelical, and of early self-sustentation; later, absolute self- support, and then self-propagation, founding new missions without help from home. Work in South America. CHILI. Concepcion. Here there are (1888) two schools- and a church organization. On a large lot fronting the best street in the city has been erected a building (90 by 35) for the boys school. Santiago. A large and magnificent school building is located here on one of the best streets. It is doubtful whether there is any where in the United States a school structure with better appointments. It is three stories in height, having about 1 00 rooms, besides a large gymnasium detached from the main building. Coquimbo. This station is the oldest and perhaps the most flourishing of their stations. There is here a Methodist Episcopal church- building, a parsonage, a church organization, and school-buildings for both boys and girls. instruction given separately, and all in pros perous condition. Iquique. This place is the chief city taken by Chili from Peru as a war indemnity, and the transfer has proved a benefit. The mineral products are reported to be inexhaustible. A lot has been purchased on the corner of two principal streets. On this a building has been erected containing two apartments for schools, for boys and girls respectively. There N also a commodious parsonage, a neat chapel-room, and a revived organization of a Methodist Epis copal church. TAYLOR S, BISHOP W., MISSIONS 389 TAYLOR S, BISHOP W., MISSIONS PERU. Callao, the most northern station in South America, is the chief seaport town of Peru, only seven miles from Lima, the capital. Romanism is dominant here, and the country is in almost every respect more than a cen tury behind the age. Callao is the only place in Peru where there has been any attempt at missionary work. Here there is a school of 35 pupils and religious services are held. At Colon there is a mission house, and a Methodist Episcopal church has been organized. Other preaching places are at San Pablo, Taber- nilla, and Panama. From July, 1878, to July, 1889, there came to the western coast of South America, under the auspices of the " Self-Supporting Mission," 26 preachers, 18 of them married; 9 mule teachers, 3 of them married; and 46 female teachers. Most of the wives assisted in the schools. Of the entire number 37 are still in the field; of the 26 preachers 6 remain. In BRAZIL there are three stations Para, Per- nambuco, and Manaos. These are served by 5 persons. There is at Para (March, 1888) a church organization with a membership of 29. The station at Manaos has just been opened. Work in Africa. Within three years (preceding March, 1888) about 100 missionaries have been secured and sent into the field. West Coast Stations. It was understood from the beginning that the mission should not take boarding-scholars or open school-work regularly until enough food could be produced from the soil for their sustenance. Bishop Taylor ar ranged for building 14 houses in the missions on the west coast this year (1888-9), for chapel and school purposes. Cavalla River District. This includes the following stations : Wisika Station, about 40 miles up from the mouth of the river. Its king, chiefs, and people received a missionary, built him a good native house, and supported him for several mouths. Eubloky, on the west bank. Yahky. Tateka, on the east bank. Beabo, on the west bank, has adequate resources of self- support. Bararoba, on the east bank. Gerribo, west bank, has a mission house. Wallaky, a large town of the Gerribo tribe, on the west bank. Plebo. Barreky. At eight of these stations there are frame, weather boarded, shingle-roofed houses, the floors elevated about six feet above the ground, the whole set on pillars of native logs from the forest. In all these places schoolhouses are being built. Each station is in a tribe distinct and separate from every other tribe, and each river town represents a larger population far back in the interior of the wild country. Cape Palmas District. Pluky (across Hoff man River from Cape Palmas) is the be ginning of the Kroo coast line of stations. Here Miss McNeal s school-house is crowded; besides teaching during the week, she preaches on the Sabbath. Garaway, 20 miles northwest of Cape Palmas. Here enough of food is produced on the farm to feed two or three stations. Piqui- nini Sea, 30 miles northwest of Cape Palmas, has a school and a school-farm. Grand Ses. Sas Town; a church organized. Niffoo. Nanna Kroo. Settra Kroo; farming, teaching, and preaching carried on. On each of these Kroo stations, except Pluky, there is a well-built mis sion house. Excepting the missionaries, there is not a Liberian or foreigner of any sort in any of the stations named on Cavalla River or Kroo coast. Ebenezer, west side of the Sinoe River. The king of the tribe has proclaimed Sabbath as God s Day, and ordered his people not to work on that day, but to go to church. Benson River, in the Grand Bassa country. At Mamby, on an inland lake, which can only be reached by a journey of many days length by steamer and boat, the French have recog nized and registered the native title given to the mission to 100 acres of land. While professedly friendly, the French have limited the work of the mission by forbidding the giving of instruc tion in any language save French. Kabindu, near the mouth of the Congo. St. Paul de Loauda, a beautiful landlocked harbor, has a mission which has been self-sup porting from the Portuguese patronage of the schools, but an adequate corps of teachers is needed. Dombo, 180 miles up the Coauza River, which is as large as the Hudson, is a noted trad ing centre and the head of steamboat navigation. The property of the mission here is worth $5,000. The school-work and machine-shop were self-supporting from the beginning. Fifty one miles overland from Dornbo, over hills and valleys, reached by way of an old caravan trail, lies Nhanguepepo, with $6,000 Avorth of mission property. Originally intended to be a receiving station for new missionaries, where they could be acclimatized, it has be come specially a training-school for native agency. There is here an organized Methodist Episcopal church. A great variety of work is carried on by converts. This station yields ample sustentation for all these workers, and is continually making improvements, which are paid for from their profits. Pongo Audongo is reached by a march of 38 miles easterly. It is wedged in between stu pendous mountains. There is a large adobe house here, including chapel and store-room, nearly an acre of ground with fruit-bearing trees in the town, and a good farm of about 300 acres a mile out all worth about $4, 000. Pougo Andougo has passed the line of self-support, and is making money to open new stations in the regions beyond. Malange, a town of about 2,000, and noted for its merchandise, is 62 miles from Pougo An- dongo. Here is a mission store; school -work and preaching are sustained. The property here is worth about $6,000, and the big farm pays, and two pit saws, run by four natives, turned out $1,500 worth of lumber last year, which sells for cash at the saw-pits. A two- story mission house has lately been completed. Luluaburg, in the Bashalanga country, dis covered by Dr. Pogge and Lieut. Weismann in 1883, is reached by a journey of a "thousand miles" toward the northeast. Here Dr. Sum mers founded a station, built a couple of houses, and was making good progress when, worn out by disease, he died. Lueba, at the junction of the Lulua and Kas- sai rivers. Kimpopo, near the northeast angle of Stanley Pool, was opened in 1886 as a way-station on the line of transportation to the countries of the Upper Kassai. Here was dug an irrigating ditch a mile long, drawing an abundant supply of water from a mountain creek, and the mission farm of 10 acres supplies plenty of food, and is a source of revenue. South Mauyanga is 100 miles from Leopold- TAYLOR S, BISHOP W., MISSIONS 390 TEHERAN ville and Matadi is 230 miles distant on the Lower Congo. A launch of three or four tons burden is used in traversing the 88 miles from this station to Isangda, which has been a station for over two years, with good native houses built by the mission. Vivi, 55 miles distant, is one of the most beautiful stations on the Congo, and will soon be self-supporting, as the soil is fertile and game is plenty. The mission raises live-stock, in addition to vegetables and fruits. Banana is reached by steamer 100 miles down the Congo, and is within one hour and a half, by oars, of the station at Natombe. Here there is a school-house 22x24 ft., with 20 scholars; also a fruit orchard. Two years ago were started, between Vivi and Isangila, three stations, Vumtomby Vivi, Sadi Kabanza, and Matamba, where pretty good houses were built. The aim this year has been to supply the guarantees for self-support. Besides fruits and vegetables, the most reliable resource for the new Liberian stations in market able values is coffee. Provision has been made to supply the stations with ploughs and oxen, and coffee scions, which after five years will produce two crops annually in Liberia for fifty years. The Steamer. A steamer is needed on the Lower Congo much more than upon the Upper. With it on the Lower Congo, and a steel boat on the middle passage, to carry freights from Isan gila to Manyanga, the mission will have an advantage in the freight business to the upper countries, and it will cut expenses down more than one-half of the present rate, and they will be able to do work for other missions as well. Except in leadership and superiutendency, all this heavy work will be done by natives, whom the missionaries wish to employ and train to habits of industry, as that is part of their mission plan. From March 25th, 1888, to October 31st, 1889, there was expended $71,219.38. Taylor, Horace ., b. West Hartland, Conn., U. S. A., October 31st, 1814; received his collegiate and theological education at Western Reserve College 1844; ordained Milan, Ohio; sailed May 6th the same year under the A. B. C. F. M. for the Madura Mission; sta tioned first at Tirupuvanum, removed in 1850 to Mandapasalai, which he occupied till his death, except during a visit to the United States 1865-7. Letters from his associates show how he was esteemed. Mr. Capron says: " With the exception of Mr. Tracy, Mr. Tay lor was our oldest missionary. He was active, laborious, and successful. No other member of our mission had the privilege of gathering so many congregations and receiving so many converts to the church. He lived near to Christ by prayer and the study of the Scrip tures." Mr. ilendall says: " Mr. Taylor leaves beliind a very precious memory. His heart was full of love for his Master and for his work. He had a kind, loving word for all, both Christians and heathen. I never knew him to be discouraged in all these twenty-five years. During my eighteen years in Madura I received nearly a hundred* noies from him every year, and I never received one in which )R showed the least depression or the slightest indication of discouragement. He was remark ably active in mind and labors, ever planning to advance Christ s cause among the people. In the Mandapasalai station he gathered from the heathen into Christian congregations about 1,800 souls, of whom nearly 300 are communi cants, and he organized nine village churches." Mr. Taylor had been declining in health for some time; and though he went to Madura to attend the annual meeting of the mission, he was not able to leave his room. He visited the sanitarium on the hills, but failed rapidly, and died February 3d, 1871. Tchermiss Version. The Tchermis.< belongs to the Finn branch of the Ural-Altaic family of languages, and is spoken by a tribe on the Volga and Kama, in the governments of Kazan and Simbersk. During the reign of the emperor Alexander I. the Russian Bible So ciety printed at St. Petersburg in 1820 the Ni-w Testament in the Tchermiss language, under the care of the archbishop of Kazan. Since the dissolution of the Russian Bible Society nothing further has been done for this people. (Specimen verse. John 3:16.) Teflbrd qpamant " H)jia caiua.iHKaai E, nmia fiivB IIIKO dpraxami. nyms, canoft Bapa MyHani43Ma Kypyji* Tchuvash Version. The Tchuvash be longs to the Turki branch of the Ural-Altaic family of languages, and is spoken by a tribe of 670,000, partially Christianized and living in the mountains of Kazan, Nijni-Novogorod, and Orenburg. In 1820 the Russian Bible Society published at St. Petersburg an edition of th four Gospels, which were translated by a com mittee at Simbersk. When the Russian BibU Society was dissolved the work of translation. came to an end. Of late the British and For eign Bible Society has engaged Prof. Jacobliff, the government inspector of the Tchuvash schools in and around Simbersk, to prepare a translation into the Tchuvash dialect. (Specimen verse. John 3 : 16.) Cflnja iopd4pe Topa 946M, IUTO 6aps& XT f BbUHe npb cibpa4iibiHe," iirroSu nopb if +f- t HHflnarniHb ona airb nnfliapB, a 6cp&Aap% fi^pnasa. Teheran (Tehran), the capital of Persia, is situated in latitude 35 C 40 north, longitude 5V 25 east. It is a walled city, with narrow, ill-paved streets, though here and there Parisian boule vards and European houses present striking contrasts to the native quarters. The water supply is good and abundant, and public baths are numerous. The population of 210,000 con sists of Turks, Persians, and Armenians, and a few Jews and Paisis. The king s college is established here, with 250 students who receive a liberal education. Mission station of the Presbyterian Church (North) ,1872; 4 missionaries and wives (1 medi cal missionary), 4 female missionaries (1 medi cal missionary), 2 out-stations, 48 communi cants, 3 day-schools, 120 pupils, girls boarding- school, 81 scholars, boys school, 34 day and 46 boarding scholars, and a dispensary. TEHNGAN 391 TEMPLE, DANIEL Trli-iij; an, a city in the province of Hupeh, Central China, on an affluent of the Yang-tsz River. Mission station of the Wesleyan Mis sionary Society; 1 missionary, 1 native pastor, 2 chapels. 84 church members, 1 school, 1 teacher, 10 scholars. Tel any: , a town in Borneo, on the upper course of the Kahajair liiver, north of Raive. Mission station of the Rhenish Missionary So ciety; 1 missionary, 1 native helper, 40 church- members, 14 school-children. Tellielierri, a port on the Malabar Coast, Madras, India, 43 miles north-northwest of Calicut. A healthy and picturesque town built upon a group of wooded hills running down to the sea, protected by a natural breakwater of rock. It has a good harbor and an excellent trade. Population, 26,410, Hindus, Moslems, Christians. Mission station of the Basle Mis sionary Society; 3 missionaries (2 married), 37 native helpers, 3 out-stations, 415 church-mem bers. Telugus, a race occupying a section of the Madras Presidency, India. (See India, Madras, A. B. M. U., C. M. S., etc.) Telugu Mission. Conducted by Rev. C. B. Ward. Supported at first by contributions, at present mainly by its own earnings. The Telugu Mission had its start in a prayer- meeting held in Goolburga, a railway station about 300 miles from Bombay, India, in Feb ruary, 1879. The great famine of 1876-78 was just over, and the actual work of the mission t>egan in March, 1879, by taking from a famine poorhouse, which had been kept up by private charity for over a year, 5 boys and girls, who were cared for by Mr. Davis, a Methodist mis sionary, at his house in Goolburga; to this number were soon added 14 waifs from a fam ine camp at Adoni, and 2 from Goolburga, making 21 Telugu, Kanarese, and Mohamme dan children. By the 1st of October, 1879, 180 orphans had been gathered at Mr. Davis s house, the bulk of the care of all these little ones falling on Mr. Davis. At a later period Rev. C. B. Ward, of Chicago, U. S. A., was put in charge of the work, which is not now an "Orphan Home," but a Christian colony of 50 adults and 40 children. The insurmountable difficulties in the way of acquiring any land under the Mohammedan Government has made a "two-house" arrange ment a necessity one at Secunderabad for Mis. Ward, her own and the native children; the other at Dothan, or wherever Mr. Ward can find employment in railroad construction or mining, for his whole field force. The last four years have been thus spent in camp by the greater part of the colony. The mission has lately succeeded in renting about 2,000 acres of land; its migratory life will therefore soon cease, and the colony will become the basis of supply for evangelistic workers in all the region around. The mission has from the first been conduct ed on the "faith" principle, contributions towards its support never having been solicited; it is now in large measure self-supporting, one half of the $35,000 which have been expended during its ten years of existence having been earned by the mission. For the last four years the earnings have far exceeded the contribu tions. Work has been begun on the mission village, and it is hoped that vigorous evangelizing labors may be entered upon from this centre. Telugu Version. The Telugu belongs to the Dravidian family of non-Aryan lan guages, and is spoken in Northern Circars, Cuddapah, Nellore, and the greater part of Hy derabad or Teliugana. A translation into the Telugu, or Telinga as it is also called, was un dertaken by the famous missionary, Benjamin Schultze, which, however, was never published. Of the translation undertaken by Serampore missionaries, the New Testament was published in 1818, and the Pentateuch in 1820. A translation known as the Vizagapalam Ver sion, commenced by the Rev. Augustus Des- granges of the London Missionary Society, aid ed by Mr. Anunderayer, a Telugu Brahmin of high caste, but a convert to Christianity, and continued by the Revs. J. Gordon and Pritchett of the London Missionary Society, was pub lished at Madras, 1812-55. The Telugu Bible is at present undergoing a careful revision by a revision board under the presidency of the Rev. Dr. J. Hay. Of the revised version, thus far the Pentateuch, Job, Psalms, Proverbs, Jeremiah, and Lamentations have been pub lished. In the mean time interim editions of the Bible made up of revised parts and portions of the old version are printed to satisfy the necessary demand. Portions of the New Testament were also published with English and Sanscrit. (Specimen verse. John 3 : 16.) Temiie Version. The Temne belongs to the negro group of African languages, and is spoken by the Temnes, who are a small and destitute tribe in Quiah Country, in the neigh borhood of Sierra Leone, West Africa. The Rev. C. F. Schlenker of the Church Missionary Society translated the New Testament and the Book of Genesis, which were published by the British and Foreign Bible Society in 1867. In 1869 the same society published the Psalms at Stuttgart, prepared by the same translator. In 1888 the same society published the Book of Exodus, translated by the Rev. J. Markah and J. A. Alley of Port Lokkoh. The latter also read the proof. (Specimen verse. John. 3 : 16.) tTtayo 2C6ru Q fob Ifflar ara-ru, 7id Q synl Qw &n J?QtiQ kom glo ton, Mma v/ini 6 w vnl, QWQ Una-fa $ fte dinng; kfrs kdma Q 9olo a-fifaqm atabdna. Temple, Daniel, b. December 23d, 1789, at Reading, Mass., U. S. A. The perusal of Dr. Buchanan s " Christian Researches in India" at his conversion led him to the decision to be come a missionary to the heathen. He studied at Phillips Academy, Andover; Dartmouth Col lege; and Audover Theological Seminary. While in the seminary he offered himself to the TEMPLE, DANIEL 392 THURSTON, ASA A. B. C. F. M., and was appointed a mission ary to Palestine. After spending a year in the service of the Board, lie was ordained October 3d, 1821, and embarked January 2d, 1822, reaching Malta, February 22d. Here he re mained till 1833, the political condition of Turkey and Syria rendering it unsafe for a missionary family to settle there. He prepared books and tracts for circulation in Italy. Greece, and Turkey, which were printed on the press he took with him, widely distributed, and well received. In 1828, by invitation jof the Pru dential Committee, he visited the United Stales, and engaged in an agency for the Board till his return to the East. He embarked for Malta January 18th, 1830, taking his children with him. lu addition to the superintendence of the press, he had during almost his whole residence here two services on the Sabbath in English in his own house, a Sabbath-school which he taught himself, and also a lecture Friday even ing. In 1833, December 7th, he left Malta for Smyrna, the place selected by the Committee as the most eligible for the press. From 1822, when the press was established in Malta, to the time of its removal, were issued 350,000 vol umes containing 21,000,000 pages. Nearly the whole had been circulated, and additional sup plies of some of the works were urgently de manded. The arrival at Smyrna of a vessel with presses and printing materials, and an or dained missionary, created great opposition, and Mr. Temple was ordered by the governor to leave the city in ten days. But after some correspondence with the consul the storm passed away. The Greek Ecclesiastical Commit tee broke up eight schools, containing from six to eight hundred children, and forbade the teach ers to remain with the missionaries, threatening them with imprisonment or banishment if they refused to obey. In 1837 Mr. Temple com menced the publication of a monthly magazine in Greek, "The Repository, "of a mixed character, which met with much favor. The Greek patri arch forbade all his subjects to read any of the missionaries translations of the Scriptures in Turkish, Arabic, Servian, Bulgarian, or Sla vonian dialect. During this year the plague, of which Mrs. Dwight died at Constantinople, raged with terrific violence at Smyrna. In 1839 the famous edict known as the " Haiti Sherifwas promulgated by the Sultan, plac ing all the subjects of his empire on an equal ity. An imperial order also was issued restor ing the Armenians who had been banished for embracing the gospel. During the visit of Drs. Anderson and Hawes to the mission it was decided to abandon the Greek department in Greece and Turkey. This made it necessary for Mr. Temple to leave the missionary field. He embarked for the United States June 7th, 1844. He preached in Concord, N. H., and at Phelps, N. Y., but resigned his pastorate on account of ill-health December 27th, 1849. A voyage to Chagres, and in 1851 to Liverpool, did not benefit him, and he rapidly failed, and died August 9th, 1851. Dr. Goodell, his asso ciate at Smyrna, in his funeral sermon thus spoke of him: "His study of the Bible his familiarity with the very language of the Bible, the copiousness and pertinency of his prayers. the perfect ease with which he would intro duce religious conversation, even of the most personal kind, and the truly Christian cour- teousness of his manner under the contradic tions of cavillers, were all wonderful. His labors were blessed wherever he went, and soldiers and sailors, as well as many others, look up to him as their spiritual father." Tetuaii, a seaport of Morocco (q.v.). The province of the same name has an area of 914 square miles, with a population of 17,900. Mis sion station of the North African Mission (see article); 3 missionaries. Tezpur, a town of Assam, India, on the Brahmaputra, 75 miles above Gauhati. The town is built on a plain between two low range* of hills, upon which the houses of the European residents are built. It is an important seat of trade, where the river steamers touch to take on board tea, and to leave stores of various kinds to be distributed among the neighboring tea- gardens. Of late years the character of the houses and sanitary condition of the town have been much improved. Population, 2,910. Mis sion station S. P. G. ; 2 missionaries, 3 native helpers, 26 out-stations, 207 school-children. Tliaba-Bosiou, a town in the Orange Free State, Africa, northeast of Hermou. Mis sion station of the Paris Evangelical Society (1837); 1 ordained missionary, 1 female mission ary, 460 communicants. Thai mi (Thatone), a town in Amherst dis trict, Tenasserim division, Burma, India. Popu lation, 3,218. Now a place of little importance, but formerly capital of an independent king dom, and one of the earliest places mentioned in Talaing history. The town contains several pagodas, most of them mutilated and in ruins. Mission station of the American Baptist Mis sionary Union; 1 female missionary, 7 native helpers, 26 church members, 1 school, 32 schol ars. Tliayetmyo, a town on the Irrawaddy River. Burma, 25 miles from Prorne. In the rains the place looks fresh and green, but during the dry season it presents a dreary appearance. Climate healthy, but excessively hot. Popu lation, 8,379. Race and language, Chinese. Religion, spirit-worship. Social condition bar barous. Mission station A. B. M. U. (1888); 1 missionary and wife, 11 native helpers, 3 out-stations, 3 churches, 61 church-members. S. P. G. (1867); 1 native missionary. Thlotse Heights, a town in the northeast of Orange Free State, South Africa, on the ( ale- don River, south of Ebenezer. Mission station of the S. P. G. ; 1 missionary, 63 communieuuts. Tliongze (Thoungzai). a town in Burma, India, on the Prome and Tiiongzai Railroad, midway between the two places. Mission station of the American Baptist Missionary Union (1855); 1 female missionary, 12 intive helpers, Tout-stations, 2 churches, 397 church -members, 3 schools, 145 scholars. (See American Baptist Missionary Union.) Tliiir-tou. Asa, b. Fitchburg, Ma><., U. S. A., October 12th, 1787; graduated at Yah; College 1816, Andover Theological Seminary 1819; embarked as a missionary of the A. B. C. F. M. October 23d, 1819, with others, who formed the first band of missionaries for the Sandwich Islands. In an obituary notice in the THURSTON, ASA 393 TIBET " Honolulu Friend" it is stated: "As a mission ary Mr. Thurston ever labored with great use fulness and success. His knowledge of the native language and character was most thor ough; and as a preacher he was much beloved by the native Hawaiians. In the early years of the mission his labors as a translator were arduous and successful." In an address at his funeral, March 12th, 1868, Mr. Corwin said: " This day is just one month less than 48 years from the day when he and the still surviving companion of his earthly pilgrimage were sta tioned at Kailua, the ancient residence of the Hawaiian kings. And there for more than 40 years he continued to reside and to labor as the honored pastor of a large and very important parish. He was the instructor for a time of both Kamehameha II. and Kamehameha III., and his influence over them, especially the latter, was great. Never once leaving the islands for 48 years, he was honored by natives and for eigners alike as a faithful, patient, persistent worker. Only when advanced age and repeated strokes of paralysis had rendered him incapable of service did he consent to resign his pastorate at Kailua, that he might spend the closing years of his life in this city." He died at Honolulu March llth, 1868, aged 81. Tiberia, a town in Western Palestine, on the upper course of the Jordan River. Pop ulation, 6,000, Jews, Moslems, and Syrian Christians. Languages, Arabic, a Jewish jargon, and Hebrew. Mission station of the Free Church of Scotland Jewish Mission (1884); 2 missionaries (I married), 1 female missionary, 7 native help ers, 1 out-station, 1 school, 60 scholars, 2 preach ing places, 20 to 50 average attendance. Tibet, one of the possessions of China, com prising a great division of the Chinese Empire, is a country of which very little is definitely known. Surrounded by high mountains, it has been to a great degree isolated from the rest of the world. Tibet is a corruption of the Chinese name; the people themselves call it the "land of Bod." The Kwanlun Mountains bound it on the north; on the east are the Chinese prov inces of Szchueu and Yunnan; Assam, Buhtan, Nipal, and Gurhwal separate it from Burma and India on the south ; while on the west its boundaries are not sharply denned from the territory of Kokonor. Little Tibet does not properly belong to Tibet, though it is claimed by Chinese geographers. The greater part of the surface consists of high tableland (elevation 11.510 ft.), divided in to three parts by mountain ranges: the valley of the Indus on the west, between the Hindu Rush and Himalaya Moun tains; the high desert land, almost uninhabitable and wholly unknown, lying between the Kwan lun and Himalaya Mountains; and the basin of the Yaru-tsangbu on the east, consisting of high ridges and deep gorges, mountains and valleys. Numerous peaks of perpetually snow-capped mountains are here found, of which Mt. Kailasa (26,000 ft.) is the highest. The principal river, the Yaru-tsangbu. drains the whole of Southern Tibet between the first and second ranges of the Himalayas, and is supposed to empty into the Brahmaputra, though explorations have not yet been extensive enough to decide the truth. All the large rivers of Southern and Eastern Asia find their source in Tibet. In the central part are numerous lakes. The climate is varied, but in general the air is pure and excessively dry. Snow and ice last for most of the year, but in the middle of summer the valleys, even between the snowy uiountains, are excessively hot. In the southern part moisture and vegetation are found, and sheep, goats, and yaks are raised. The government Is conducted by two high commissioners appointed at Peking, but these confer with and are guided by the two grand officers of the Tibetan hierarchy, the Dalai- Lama and the Teshu-Lama: the former is known generally as the Grand Lama. The power is practically in the hands of the priests or lamas (see Lamaisrn, under Buddhism), whose num ber is so great as to give Tibet the name of the " kingdom of priests." The southern frontier is strongly fortified, and communication with the states intervening between Tibet and India is forbidden. On the Chinese frontier the same strictness is exercised, for the policy of exclusion is fostered alike by the Lamas and the Chinese the one because they wish to preserve their religious supremacy and fat offices, the other because they wish to retain their political power, faint though it be. L hassa, the capital, has only once been visited by an Englishman, Mr. Manning, in 1811, audits location has but recently been agreed upon to be approximately in lat. 29 39 17" N. and long. 91 05 E. It stands in a fertile plain, at an altitude of 11,700 feet, encircled by mountains. It is noted for the number of its monasteries, bonzes and lamas, filthy streets and mean buildings. The population is estimated at from 40,000 to 80,000, and the population of the whole of Tibet is es timated by Russian authorities at 6,000,000. The people belong to the Mongol race. They are not so highly civilized as the Chinese, but are more so than the Mongols. Physically they are of somewhat slender build, with brown hair, slightly oblique eyes, swarthy, and beard less. They are a mild-tempered, genial, kind and friendly people, and intensely religious. In no other country is so much deference paid to the priests; the proportion of believers in the religion is also greater than in most countries. Their religion consists of two kinds: the old original religion called the "Bon," of which little or nothing definite is known; and that form of Buddhism called Lamaism. The so cial customs of the people differ greatly from that of their neighbors on the east and south, particularly in the position which women hold. Here polyandry is the custom instead of polyg amy, the wife being usually espoused by brothers. In general education is restricted to the priests, but the women, who conduct most of the traffic, learn writing and arithmetic. In some of the northern provinces the chieftain ship is held by the women. The language of Tibet is derived from the Sanskrit, "it is alphabetical, and reads from left to light. Thirty consonants are recognized, with four additional vowel signs. Their litera ture, as well as many of their customs, has been influenced to a great degree by China. Missions are not permitted in Tibet. In former times the Roman Catholic Church made noble efforts to enter the forbidden land, and was for a time successful. In 1330 the apostle of Tartary, Odoric Forojuliensis, travelled in Tibet and found missionaries al- TIBET 394 TIERRA DEL FUEGO ready in the city of L bassa, who had gone there, it is supposed, early in the preceding century. In the 17th century a mission was commenced from India, and the reigning prince was favorable to the new religion; but his apos tasy was made the pretext for his overthrow. Various attempts at evangelization have been made since that time. The most noteworthy one was in 1845, when Fathers Gabet and Hue penetrated to L hassa after a journey of eigh teen mouths, only to be arrested by the Chinese officials, who sent them prisoners to Canton. From that time the Societe des Etrangeres has made numerous attempts both by way of India and China to enter the kingdom; but after suf fering persecution and the massacre of their priests they have given up the effort, and oc cupy now only the confines of Tibet, where they work among the Chinese and such Tibe tans as are there found. The Moravian Brethren occupy three stations in Little Tibet (see Leh, Poo, and Kyelang), where they are waiting for opportunity to enter Tibet. One or two attempts have been made at great risk, but have proved ineffectual. They have studied the Tibetan language, and there are now several works which will aid the future missionaries to Tibet when the country is opened. A Tibetan -English grammar, a Tibetan grammar, and a New Testament in Tibetan have all been published. The mission aries of the C. I. M. in Szchuen and Yunnan are also waiting to possess the land. A prayer union has been formed among the Moravians, whose object is to pray for the opening of the land of priests to the preaching of the gospel. Tibetan Version. The Tibetan belongs to the Tibeto-Buruia group of non-Aryan lan- fuages, and is spoken in Tibet. The Gospels of [ark and John have been translated into the Tibetan language, and lithographed by Moravian missionaries, who have found their way into the immediate vicinity of this vast country, from which visitors and foreigners are rigidly ex cluded. Prior to 1868 the Rev. H. A. Jaeschke of the Moravian Missionary Society had trans lated the New Testament (save Luke, Hebrews, and Revelation), which was published at La hore 1859-1865. A new effort was made by the British and Foreign Bible Society in 1880 to publish, at the request of the Moravian Mission ary Society, a revised edition of the New Testa ment, made by Mr. Jaeschke, who was to complete the translation and edit the edition at Berlin, where he was carrying through the press for the India Government a Tibetan dic tionary. In 1881 an edition of 5,000 copies of each of the four Gospels was published, which was much admired by Tibetan scholars. They were printed in the square form common to Tibetan books, and revised by Messrs. Heyde and Redslob of Kyelang, and aided by Nathan iel, a baptized lama. As Mr. Jaeschke died in 1883, the British and Foreign Bible Society agreed that Mr. Reichell, who worked many years on Jaeschke s dictionary, read the first proof, while Dr. Malan of Broadwindsor read the second proof. Under this arrangement the New Testament was completed in 1884. In 1887 the Psalms, translated by the Revs. F. A. Redslob and A. W. Heyde, and in 1889 the Pentateuch and Isaiah, were published. Up to March 31st. 1889, there were disposed of 30,023 portions of the Scriptures. (Specimen verse. John 3 : 16.) Tiding, a city in Manchuria, China, not far from Moukden, with a population of 30,000. Mission station of the United Presbyterian Church of Scotland (1875); 1 missionary, 73 church-members. Tientsin, one of the most important cities of North China, is situated at the junction of the Grand Canal with the Pei Ho, 30 miles from the sea and 80 miles southeast of Peking. It is the port of and " key to the capital," and is famous as the place where in 1858 the treaties were made. Climate healthy and pleasant; maximum temperature 100 F. Population, 500,000. Religious, Confucianism, Buddhism, Taouism.Moslemism. Natives not very elevated, distrustful, untruthful. Mission station of the A. B. C. F. M. (1860); 2 ordained mission aries, 1 unordained, 2 missionaries wives, 1 female missionary, 4 native helpers, 2 out- stations, 1 church, 79 members, 2 schools, 37 scholars. It is the financial headquarters of the mission. Methodist New Connexion (1859); 2 missionaries and wives, 1 single lady, 10 native helpers, 2 out-stations, 3 churches, 105 mem bers, 1 theological seminary, 10 students. 2 schools, 40 students. A work for women has recently been commenced under the care of a lady missionary, and is progressing rapidly. L. M. S. (4 missionaries and wives, 2 female missionaries) lias a large medical mission here, with a hospital and dispensary, and the work of the mission has been vigorous along the usual lines of boys schools and theological schools. The country work of the mission has also de veloped into a new station of the mission at Hsiao-Chang, 150 miles southwest of Tientsin. A beautiful church-building, in the form of an elaborate temple, adorns the main road to the native city; a conspicuous object to thousands who pass its busy location upon the river. In the Tientsin district of the Methodist Episcopal Church (North) Mission there are 6 circuits and stations, 4 of which find their centre in the city. The present force consists of 2 missionaries and wives, 3 female missionaries, with 2 churches, 150 members, 4 day-schools, 81 scholars, 2 Sab bath-schools, 150 scholars, in the city itself. C. I. M. (1888); 3 missionaries and associates. (For further account of Tientsin Mission-, see article on China.) Tierra del Fuejjo, an archipelago at the extremity of South America, separated from the mainland by the Strait of Magellan. The islands are divided into three groups: East Fuegia, including one large island 2HO miles long from north to south; South Fuegia. a tri angle of numerous small islands, with Cape Horn at the apex; and West Fuegia. The cli mate of most of the archipelago is cold and dis- TIERRA DEL FUEGO 395 TINNEVELLI agreeable, and fogs and high winds make navi gation difficult. A line from Cape Espiritu Santo due south to Beagle Channel divides the archipelago between the Argentine Kepublic on the east and Chile on the west. Three races are recognized among the inhabitants: the Ouas, the Alacalufs, and the Yaghaus. They are all on a low scale of mental and moral life; they wear little or no clothing, kill the old women and eat them, throw their children overboard to propitiate the storm spirits, and indulge in other barbaric customs. The language has been reduced to writing by the missionaries, and is said to contain 30,000 words. The South American Missionary Society (q.v.) works among the Yaghans almost exclusively, from Ooshooia, a station on Beagle Channel, on both sides of which this race is found. There are in all 6 missionaries (3 married), 1 female mis sionary, 5 native helpers, 3 stations, 4 out- stations, 2 churches, 35 church-members, 3 schools, 60 scholars. Tiflis, the capital of Transcaucasia, on the Kur River. It is a mixture of Asiatic and European architecture, the old part being built of sun-dried brick, and containing all the bazaars and business life of Tiflis, the modern part resembling any European city. Climate hot and unhealthy, but the place is popular on account of the warm mineral springs in the vicinity. Population, 104, 024, Russians, Georgi ans, Armenians, Persians, Jews, Germans, and French. Mission work has been attempted at different times by different societies (see Cau casus; Basle Missionary Society), but none with success, on account of the oppressive laws of the Russian Government. The American Bible Society had a Bible depot there, but that was withdrawn, and now the only evangelical work is that of the British and Foreign Bible Society. Verioii. The Tigre belongs to the Semitic family of African languages, and is spoken throughout Eastern Abyssinia. A translation of the four Gospels, made by -the Revs Isenburg and Kiigler, and revised by Dr. Krapf, was published by the British and Foreign Bible Society in 1865, at the Crischona Press, near Basle. (Specimen verse. John 3 : 16.) A<P : SIM : "HUP : -nfh* : : fc<pnc Tillipally, a large town in Ceylon, East Indies, on the north shore of the peninsula of Jaffna, at the northern extremity of the island. Climate tropical, damp. Temperature, 80 F. ; very healthy for young children. Pop ulation, 21,698, Hindus, Tamil. Dravidian. Re ligions, Hindu and Dravidian demonology. Language, Tamil. Christians do not lose caste here. Mission station of the A. B. C. F. M. (1816); 1 missionary and wife, 68 native helpers, 4 out-stations, 2 churches, 167 church- members, 1 theological seminary, 137 students, 18 schools, 1,013 scholars. Tiiiana, the principal station of the Mora vians in East Griqualaud, South Africa, on the Tiuana River. 3,000 to 4,000 feet above the sea. It was chosen on account of the plentiful sup ply of wood and water in the neighborhood, and for the great fertility of the soil. The sur rounding country consists of high table-lauds, intersected by ravines and rivers, and at the time of the opening of the station (1869) it was inhabited by about 5,000 heathen, Fingoes and Kafirs. The missionaries here have been com pelled to undergo many and great hardships, owing to the frequent Kafir wars; but the work has prospered, and the present missionary and his wife are accomplishing much in and about the station, and the out-stations Muari and Xotshan. Tiiiclivanain, a town in Madras, India. Station of the Reformed (Dutch) Church, U. S. A. (1875); 1 medical missionary, 29 out-stations, 451 communicants, 27 schools, 627 scholars, 1 boys boarding-school, 34 boys, 1 caste-girls school, 49 girls. Verion. The Tiune belongs to the languages of North America, and is spoken in the Hudson s Bay Territory, near Fort Simp son, and over a vast tract of country east of the Rocky Mountains. The Rev. W. W. Kirkby of the Church Missionary Society translated the Gospels of Mark and John, which were printed in the syllabic character by the British and Foreign Bible Society, and circu lated among those for whom they were designed since 1871. In 1873 the same Bible Society published an edition of the Gospel of Mark in the Roman character. The version was pre pared by the Rev. W. C. Bompar, Bishop of Athabasca. (Specimen verse. John 3 : 16.) , c vn Tinnevelli, a district and town in the southern part of the Madras presidency, in India. The town is located in N. lat. 8 44 , and E. long. 77 44 , about 350 miles south- southwest of Madras, with which it is connected by rail. The population in 1881 was 23,221, al most wholly Hindu, Mohammedans number ing 1,538, and Christians 425. The district of Tinnevelli, of which the town is the capital, contains an area of 5,381 square miles, at the southeastern point of Hindustan, bounded on the south and east by the sea, on the west by the Ghats, which separate it from Travaucore, and on the north by the district of Madura. The history of the district is involved with that of Madura. After centuries of Hindu rule the Mohammedans came, and after them came a half-century of anarchy, which was ended in 1801 by the cession of the whole region to the English. The population of the district was (1881) 1,699,747; 86 per cent were Hin dus, 8 per cent (140,946) Christians, 5 per cent Mohammedans. Christianity has taken firmer root here than in any other district in India. Statistics show that between 1871 and 1881 the Hindus lost 2^ per cent, while the Mohammedans gained nearly 6 and the Chris tians over 37 per cent. The converts to Chris- TINNEVELLI TOKYO tianity are chiefly among the Paravars, who are all Roman Catholics, and constitute a fishing caste, occupying the shore villages; and the Shanaus, a low caste, who live by cultivating the Palmyra palm, and who have furnished most of the converts to the Protestant missions. The number of Protestant native Christians was returned as nearly 80,000 in 1881. Protestant missionary work was begun in the town of Tin- uevelli about 140 years ago, by the Danish mis sionaries at Tranquebar, who with their native preachers made occasional tours to the south. But no Christian preacher seems to have resided there permanently before 1771, when a native preacher took up his residence at Palamcotta, three miles from the town of Tinnevelli; no European missionary was stationed there until the year 1788, when Rev. J. D. Joenicke was sent there. He died in 1800. The missionary Schwartz also travelled in the district. The S. P. C. K. maintained the mission at Palamcotta until 1816 when it was passed over to the Church Missionary Society, and in 1829 trans ferred its work in the town of Tinnevelli to the S. P. G. These two societies have since di vided the work in the district between them. Christianity had begun to exert no small degree of influence at the time the work was trans ferred to the societies that now conduct it, and since then the work of conversion has pro ceeded with great vigor. About the year 1877 Rev. R. Caldwell, D.D., of the S. P. G., and the Rev. E. Sargent, D.D., of the C. M. S., were consecrated bishops assistant to the Bishop of Madras, for the purpose of affording better episcopal supervision to the work of their respective societies in that district. The C. M. S. carries on an itinerant, mission from this place under 5 missionaries. A college, with an attendance of 226, is under the care of 2 missionaries. A female institute with 185 boarders and 39 branch schools are under the care of 2 missionaries of the Church of England Zenana Missionary Society. In the native church there are 10 councils in the district. Tiriivalure, a town in the Negapatam dis trict, Madras, India. Mission station of the Wesleyan Methodist Missionary Society ; 2 out- stations, 24 native workers, 18 church-members, 8 schools, 283 scholars. Tiruvella, a town in the Travancore dis trict, India, near Alleppie. Mission station of the C. M. S. under the missionary at Alleppie; 1 native pastor, 29 other workers, 753 communi cants, 3 churches, 22 schools, 390 scholars. Tobago Island, one of the Windward Group, West Indies. It is a mass of rocks, which rise abruptly to the height of 900 feet at its steepest point. There are several good harbors. Area. 120 square miles. Population, 17,054. Mis sion field of the Moravians (1790-1827) ; 1 mission ary, 3 stations, 3,071 church-members. Tobase, a town in British Kaffraria, E. South Africa. Mission station of the Moravians, occupied in 1869 as an out-station of Buziyia. At first it was not successful, but since the Kafir war of 1881 the work has progressed most encouragingly. A native minister is in charge, and the station is visited by the mission aries at Buziyia. Tocat, a city in Western Turkey, 60 miles north-northwest of Sivas. Mission sub-station of A. B. C. F. M., worked from Sivas, although for many years also the residence of a missionary of the Foreign Christian Missionary Society. It was here that Henry Martyn died, and his grave is marked by a stone in the Armenian cemetery. Tokelau Islands, a group of small is lands in Polynesia, north of Samoan Islands, southeast of the Ellice Group. These islands, together with the Ellice and Gilbert Groups, are visited annually by missionaries of the L. M. S. at Samoa. The statistics for the three groups are: 23 native ministers, 2,051 church-members, 23 Sunday-schools, 2,659 scholars, 23 boys schools, 1,443 scholars, 23 girls schools, 1,216 scholars. To k 11 Mlii in a is the largest and most im portant city on the island of Shikoku, Japan. It is situated on the northeast coast, and is con nected with Osaka by a daily line of steamers, the trip to Osaka occupying only eight hours. It has a population of 60,000, and in the prov ince of Awa, of which it is the capital, there are 800,000 people in the many towns and villages. Mission station of the C. M. S. (1884); 1 native pastor, 25 church-members, 1 school, 28 scholars, Presbyterian Church (South), 1885; 3 mission aries. Tokyo, formerly called Yeddo, the capital and principal city or Japan, is btiilt in the cen tre of a great plain, which extends back from the water to the mountains for a distance vary ing from twenty to sixty miles, and borders the shores of the Bay of Tokyo for about a hundred miles. There is thus no want of land over which the city may extend. Already it occupies about 28 square miles, and as far as the extent is concerned, it is second only to London. It is situated at the northwest end of the Bay of Tokyo, in latitude 35 26 30 north, and longi tude 139 39 24 " east. Through the city runs the O-gawa, or Great River, dividing it into an eastern and a western part. Numerous canals penetrate the city at various points, and on the east is another river, Naka-gawa. The city is divided into various sections for purposes of government and postal delivery. Here are found the numerous palaces and public buildings of the government; the temples of Buddha, Con fucius, and various Japanese deities representing the old civilization and the old religion; but side by side with these stand the distinctively Chris tian buildings, together with the Imperial Uni versity, School of Engineers, and the numerous other institutions of learning, whose influence is rapidly lessening the number of worshippers at the ancient shrines, so that a few years from now they will probably be museums of antiquities rather than temples to which worshippers are drawn through fear and superstition. The rapid strides which European civilization is making in Japan can be seen nowhere better than in Ibis city. Alongside the old stone wall, surround ing the palace grounds, with its moat, one tor tuous ribbon of variegated colors from the lotus- flowers which bloom there in summer-time, are seen the electric wires for the telegraph and telephone. The puffing smoke of the railway- engine overcomes the pungent odor of the in cense in the temples; gas is used for lighting streets and shops, and each year civilization, with its attendant conveniences and luxuries, is thoroughly permeating the life and habits of the citizens. Not only is Tokyo within easy reach TOKYO 397 TONKIN of Yokohama, 10 miles away by rail, but it is the centre of many important railway systems, some already completed and others in course of construction. One of the numerous bridges which span the watercourses of the city is con sidered the topographical centre of the empire, from which all distances are reckoned. The population is estimated at 1,165,048. Missionary societies commenced their work in Tokyo almost as soon as the empire was opened to the outside world. A fuller, more detailed account of the occupation of this city by the missionaries will be found under the articles treating of the various missionary societies, and also in the article on Japan. At present the so cieties represented in Tokyoare: A. B. C. F. M.; 1 missionary and wife (for residence only). A. B. M. U. (1874); 3 missionaries (2 married), 4 female missionaries, 3 native preachers, 3 churches, 192 members, 1 school, 88 scholars. Methodist Episcopal Church (South); Biblical institute, 3 European professors, Anglo-Japa nese college, publishing department, 1 Euro pean superintendent, total, 9 foreign mission aries (ti married), 7 female missionaries, 2 churches, 700 members, 1 day-school, 130 scholars. Protestant Episcopal Church; 6 missionaries and wives, including missionary bishop, 5 female missionaries, 7 chapels, 60 church-members, a young ladies seminary, a boys school, a girls school, and a divinity school. Presbyterian Church (North), 1869; 7 missionaries and wives, 2 unmarried mission aries, 12 female missionaries, 1 university with preparatory college and theological depart ment, 213 students, 1 female seminary, 77 pupils. The work of this church is combined with the seven other missions who have united to form the United Church of Christ in Japan. The Reformed (Dutch) Church co-operates in the work of the Presbyterian Church (North) in the Meiji-gakuin or University at Tokyo, and to gether with the other missions has united in the Union Churcfh of Christ in Japan. The Meth odist Church of Canada has 6 missionaries at Tokyo, 4 employed in the academy and theo logical school, and 2 in a self-supporting mis sion, which reports 101 members. S. P. G. (1873); 2 missionaries (one the Bishop of Japan), 198 communicants. C. M. S. (1874); 1 mission ary, 54 native communicants, 2 schools, 87 scholars. Baptist Missionary Society; 1 mis sionary, 157 church-members, 58 day-scholars, 102 Sabbath-scholars. United Presbyterian Church of Scotland (1874); 2 missidnaries. Their work is united with the other missions in the Union Church. Tolligimgc (Tollygunge), a town in the district of Calcutta, Bengal, India. Mission station of the S. P. G. (1887); 2 missionaries, 14 native helpers, 2 churches, 850 church-mem bers. Tomliii, Jacob, b. near Clitheroe, Lan cashire, England, 1793; was a Fellow of St. John s College, Cambridge; sailed as a mission ary of the L. M. S. for Malacca June 20th, 1826. Leaving Malacca in April, 1827, he went to Singapore, whence he took a voyage to Batavia. lu January, 1828, he returned to Singapore. In March he removed to Malacca, and aided in the work of the college. In August he went with Mr. Gutzlaff to Bankok in Siam. In May, 1829, on account of ill- health, he returned to Singapore. In the autumn he sailed for Batavia. From Novem ber to January, 1830, he accompanied Mr. Med- hurst to the island of Bali. On June 17th, 1831, he sailed from Singapore with Dr. Abeel for Siam, returning to Singapore January 14th, 1832. In that year his connection with the Society was dissolved. In 1834 he commenced a seminary at Malacca, called "The Benevo lent Institution." In 1S36 he returned to Eng land. Mr. Tomlin was an earnest worker, and highly esteemed. He died in England, but the date and place of his death are not known to the Society. Tonga, a dialect of East Central Africa. Reduced to alphabetic form by Rev. E. H. Richards, a missionary of the A. B. C. F. M. at Inhambaue. The New Testament was prepared and printed, most of the press-work being clone by the natives at Inhambaue. The Book of Revelation, however, was brought to New York to be printed. Mr. Richards, at present (1890) in America, intends on his return to Africa to lake up the translation of the Old Testament, and to make further revision of the present work. The work is done under the auspices of the American Bible Society. Tonga 1*1 a ml*: see Friendly Islands. Tonga Version. The Tonga belongs to the Polynesian languages, and is spoken on the Friendly Islands by about 22,000 people. The work of translating the Scriptures into this lan guage commenced in the year 1831, when a strong reinforcement of missionaries arrived at Tonga. The New Testament was printed at the mission press in 1849, and after undergoing another revision it was sent to London, and an edition consisting of 10,000 copies was printed by the British and Foreign Bible Society in 1851. In 1860 the same Society published an edition of 10,000 copies of the entire Bible, under the superintendence of Rev. Thomas West, of the Wesleyan Missionary Society. In 1873 the Rev. James EganMoulton was sent, by a resolution of the Wesleyan District Meeting in Tonga, to England to revise the New Testa ment, and to carry it through the press. Owing to the reviser s failing to comply with the rules of the Bible Society, his version was printed by a private firm in 1880. It was warmly wel comed by the natives, and by them pronounced superior to all former versions. The Old Tes tament is now undergoing a thorough revision. Up to March 31st, 1889, the British a nd Foreign Bible Society had disposed of 35,276 parts of the Scriptures. (Specimen verse. John 3 : 16.) He nae ofa behe ae Otua ki mama ni, naa tie foaki hono Alo be taha nae fakatubu, koeuhi ko ia kotoabe e tui kiate i$ ke ouft naa auba, kae ma u ae jnoui taegata. Tongareva, or Peiirhyii, a small island in Polynesia, east of the Tokelau Islands, west of the Marquesas, and north of the Society Isl ands. It is visited from Kara tonga. Tonkin (Tonquiu), is a French colony in Asia on the borders of the Gulf of Tonkin, ly ing between the Chinese provinces of Kwang- tung and Yunnan on the north, and Aunam on the south and west. It was annexed by France in 1884, and is divided into fourteen provinces, with an estimated population of TONKIN 398 TRANS. AND REV. OF THE BIBLE 9,000,000. Hanoi, the chief city, is a union of mauy villages, with aii aggregate population of 150,000. The Roman Catholics are at work in Tonkin, and claim 400,000 members. Touiigoo (Tanng-ugu), one of the princi pal cities of Burma, India, 170 miles from Ran- fpou by laud, 295 miles by water, 37 miles in a irect line from the frontier of Upper Burma (see Burma). Mission station of the A. B. M. U. (see article), which carries on here work among the (1) Burmese 1 missionary, 31 members; (2) Pa- ku-Kareu 1 missionary and wife, 51 native preachers, 65 churches, 2,723 church-members, 65 schools, 890 scholars; (3) Bghai Karens 1 missionary and wife, 2 female missionaries, 91 native preachers, 75 churches, 2,689 members, 50 schools, 932 scholars, (4) lied Karens 1 mis sionary and wife; (5) Shans 1 missionary and wife, 2 female missionaries, 3 native preachers, 1 church. 27 church-members, 18 scholars. 8. P. G. (1873); 3 missionaries, 1,094 commu nicants (nearly exclusively Karens), 3 boarding- schools, 157 scholars, 15 other schools, 434 pu pils. Toy, Robert, a missionary of the L. M. S. to Madagascar from 1862 to 1880; stationed at Antananarivo. In 1863 he took charge of the native church at Ambohipolsy.iu the capital, and of the connected country churches. He visited the eastern part of Vonizongo in 1868, and with Mr. Jukes made a tour of the Betsileo prov inces. In November of this year the Memorial Church at Ambohipotsy was opened, of which he took charge, and in connection with his other duties was occupied in a revision of the Mala gasy version of the Bible and other literary work in the Malagasy language. He started a training-class for native preachers in 1869, as sisted by Mr. G. Cousins, which afterwards became a theological seminary. His health failing, he went to England in 1870. Returning in 1873, he resumed his work in the theological institution, and in addition assisted in the revi sion of the Malagasy Bible. In 1877 the church at Faravohitra and its surrounding districts was added to his college work. In 1879, his health having seriously failed, he started for England, and died on the voyage, April 19th. Translation and Revision of the Bible. The Bible is God s Message to all His children; but the children of the One great Father and the one great family speak many tongues, mutually unintelligible to each other, and the object of Bible translation is to enable all the children to hear and understand their Father s words and purpose of love. The Bible reveals God s thoughts in men s words. The bookless savage hears in it a message and sum mons from his true home just as the Christian scholar who breaks through conventional crusts recognizes in it the Father s voice speaking words of comfort to His child. When God revealed Himself in the flesh He did not come in the intolerable splendors of Deity to alarm men, but in the guise of a simple, plain, homely man, who shared in their com mon labors, sufferings, sorrows, joys. In like manner God s message is humanized in coining to men in their own common, homely tongue. It is God s will that every man should hear His voice in the familiar speech of his own home. In the early days of the Christian Church a great assemblage came together in Jerusalem. It was fifty days after the Passover Sabbath, and the event of the festival looked for was the pres entation of the first-fruit loaves of wheat harvest. " The day of Pentecost was fully come;" but a different event awaited the multitude "The feast of harvest" was gladdened by the first-fruit of that great work of enabling all men to hear the gospel in their own common speech. There were " Parthians, and Medes, and Klamiles, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pont us, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parls of Libva about Cyrene, and strangers of Rome, Jew- ai .d proselytes, Cretes and Arabians;" and the Spirit of God worked great miracles, and the Galilean disciples were enabled to proclaim the gospel in the divergent tongues of the vast beterogi neons crowd of three continents. " We do hear them speak in our tongues the wonderful works of God." What the Spirit of God did on the day of Pentecost for fifteen or sixteen peoples, that are the translators of the Bible doing for all the peo ples of the world. God worked a miracle.as there was no other way on that occasion of making His will known to the people. But God never works a miracle to do for us what we can do for ourselves or others. He has left it to His church to continue the work begun at Pente cost; not by miracle, but by patient labor, faith, and prayer, under the guidance of the same Spirit that touched with flame the tongues of the disciples on the day of Pentecost. The translator aims at doing by incessant practical hard work, by learning, by zeal, by energy, what was done by divine and gracious miracle in the early days of the infant church. The end in view is that every man may hear in his own tongue the wonderful works of God. For such a work special gifts, graces, acquirements, and instruments are needed, and of these we proceed to speak in the following sections. Qualifications Necessary for a Translator. The translator should be deeply conscious of the gravity of his work as well as of its importance. The man who enters on such work in a frivolous spirit will fail, like the general who entered on a great war with a light heart. Perfection in transla tion is unattainable, but it should be aimed at. Translation at best bears pretty much the same relation to the original that the wrong side of velvet bears to the right side. In the wrung side of the texture you may have all the material of the original: the warp and woof may be skil fully shot, all the weight and color may be in the piece, but the glossy pile is wanting. In translation the artistic touch which each author gives to his work, independent of the substance matter, can never be caught or transferred by another hand. If this be so in ordinary transla tion, it is still more applicable to Bible transla tion. The original languages of the Bible constitute great difficulties. The Semitic Old Testa ment Hebrew and Aramaic is full of perplex ities. The language is archaic, the idioms are Oriental, the transitions are abrupt, the allu sions are uncertain; the words thrown together in juxtaposition give little cue, by form or relation, to their exact meaning. Many pass ages are vague, and capable of several interpre tations, and all passages have alliteration and play upon words which cannot possibly be re produced in translation. TRANS. AND REV. OF THE BIBLE 899 TRANS. AND REV. OF THE BIBLE The original of the New Testament is Sciniti- cised Greek, and the old Hellenic forms are filled with new ideas, like the new wine in the old bottles. The Hellenic words had to be emptied of their old meanings before being dedicated to the new service, and they are of ten inadequate expressions of the fresh gospel thought. The translator will have to trace the Hebrew conception in the Greek form. In both Old and New Testaments there are many hands visible. The Holy Ghost, who in spired the men that wrote as they were moved, did not interfere with their individuality or style of expression. Paul does not write like Luke, nor John like James. The prophets are distinct from each other in thought and style, and immeasurably removed from the feeling and form of our exact, metallic age. Taking into account the composite character of the book, from the simplest narrative to the most flowing rhapsody, one cannot but recognize how ill-equipped a modern scholar is for translating right through the Bible. The man who would successfully reproduce this Holy Book must himself be under the influence of the Holy Spirit who inspired and guided the various authors. Purvey, in his prologue to Wickliffe s Bible, says: " He hath need to live a clean life, and be full of devout prayers, that the Holy Spirit, Author of wisdom, knowledge, and truth, dress him in his work, and suffer him not to err. . . . By this manner, with good living and great travail, men may come to true and clear translating, and true understanding of Holy Writ." God s Spirit is needed to help in any work undertaken for His glory or for the elevation of man; but His presence is indis pensable in understanding and reproducing in another language the book that proceeded from Himself. The author of a book understands it best, and the Spirit of God will help all who seek His aid to the right comprehension of His word. Without the Spirit the translator must and should fail. Faith in the Bible is absolutely essential to the translator. He must have an assured con viction that the Bible is the veritable Word of God the word that has gone forth out of His mouth, and which is destined to accomplish that which He pleases, and to prosper in the thing whereto He sent it. It is not necessary that he pin his faith to any special theory of in spiration. A clear conviction that the Bible is what it professes to be the Word of God will save him from perplexity and panic on the issue of new theories from the Sceptic King. It is not desirable that he should have to take down all his beliefs from the shelf and re-examine them whenever a new hypothesis regarding the Bible makes its appearance. The hypothesis will doubtless come from a professed believer, with regrets as to the unsettling tendencies of the times. A fixed faith on reasonable grounds Will save him much trouble. The hypothesis will stand till the next theory is elaborated, and \hen it will be ground to powder, like its pred ecessors. Their . . . "little systems have their day. They have their day, and cease to be." But the Word of the Lord eudureth forever." The translator should not only have a reason able intellectual belief in the Word of God, but he should be a man who has tried and tested it, and found in it his own strength and joy. Loyalty to the Bible always accompanies a living faith in the Book. As God s Word, he will reverence it; as his strength in weakness, his guide in perplexity, his light in darkness, he will love and trust it. He will not treat it as a common or secular thing, but as a precious and sacred treasure. Having felt its power him self, he will be careful that none of its meaning is lost in passing through his hands. Having been blessed by it, he will do all that is in his power to make it the bearer of blessings to others. Every phrase, word, letter, mood, and tense will have due weight with him, and noth ing will be slurred over or dealt with in a care less or slovenly manner. A sound judgment is indispensable to a trans lator of the Bible. No matter how great his attachment and loyalty to the Bible, if he has an ill-balanced mind he is in danger of getting entangled with biblical fads; and the biblical fadist is always discovering things in the text of the Bible that have no existence, giving prominence to parts that are of no more impor tance than other parts, and unconsciously using the book to support his own whimsical opin ions. The translator should know the Bible in the unity of its truth, and be able to see indi vidual passages in the light of surrounding truth. He should be able to divest himself of the prejudices of the religious or philosophical school in which he has been brought up, and to cast aside all prepossessions in favor of even the venerable readings of his own Authorized Ver sion. He should avoid controversy as much as possible, for most advocates are in danger of being carried by their own arguments into ex treme positions. Controversy is seldom fair, and when a little heat is engendered, the simple truth, between the two extremes, is overlooked. The biblical fadist should not be encouraged to undertake translation. The reproduction of his fancies may do incalculable harm. Sound scholarship must be based on sound judgment. A liberal education, especially in languages, is a good groundwork for biblical scholarship. The miraculous linguist is to be avoided. The man who professes to know twenty or thirty or a hundred languages is a deceiver. None of the phenomenal linguists ever did any work that lived, and never will. The translator should ccnceutrate his chief at tention on a few languages, and leave large pro fessions to people who wish to be wondered at. A good knowledge of the original languages of the Bible is requisite to a good translator. If he has an opportunity of learning Arabic, he will be well rewarded. Besides the help it will give him in understanding the Hebrew Old Testa ment, the Arabic language will introduce him to Semitic thought, in the length and breadth of a splendid living literature. Moreover, Van Dyck s Arabic version of the Bible is one of the best in existence, and often, by the modern living idiom, supplies the key to the obscure Hebrew idiom. The Syriac version was one of the first made from the original, after the writ ing of the New Testament perhaps the very first, and a knowledge of the Peshito will be useful to the translator; but Syriac has little literature worth reading, and the time spent on it might more profitably be devoted to Arabic. The Latin Vulgate should also bt at the side of the translator for consultation, and also the Sep- tuagiut; and of living versions the English Re vised and Segond s French will be found use- TRANS. AND REV. OF THE BIBLE 400 TRANS. AND REV. OF THE BIBLE ful and suggestive. The latter need not be followed blindly. The translator should be thoroughly acquainted with the manners and customs of Bible lands, and with all modem discoveries beariug on the Bible. The translator should be thoroughly ac quainted with the literature of the language into which he is to render the Scriptures. He should read its classics, and especially the poetry, in order to enrich his vocabulary with choice words, and to learn to pack them close with concentrated thought, lie should read the newspapers, and converse with the people, un til he is able to think in their language, without the intrusion of auxiliary words from other languages. Most languages have corresponding idioms, and by constant watchfulness and prac tice approximations may be found. If the lan guage is foreign to the translator, he should em ploy a trustworthy native to accompany him as much as possible. He should be constantly composing in the language, and employing his native assistant to correct his compositions, and he should get by he:irt a choice specimen of the language daily. Dr. Van Dyck, the translator of the Arabic Bible, like his predecessor in the work, Dr. Eli Smith, made himself thoroughly acquainted with the poetry, proverbs, history, and indeed the whole range of Arabic literature. He spoke the language faultlessly, and knew all the niceties of Arab speech better than the Arabs themselves. His perfect mastery of the Arab tongue nearly cost him his life. During the fearful massacres of 1860, in the Lebanon, Dr. Van Dyck was mistaken for a native Chris tian. He protested that he w r as an American, but the Mohammedans told him no foreigner ever spoke Arabic as he did. He escaped with difficulty by establishing his identity. Dr. Van Dyck began to learn Arabic when he was young, lie had an ear for delicate shades and tones of sound; an intense thirst for knowledge regard ing the Arab race, which he loved; unwearied perseverance in study; a retentive memory, al ways strengthened by exercise; the art of con versation, which not only charmed the natives as they listened to the poetry of their tongue flowing from his lips, but also inspired them to pour out at his feet their choicest stores of jewelled thought; and above all, with his strong American head was allied a large, warm, loving heart, and a simple, living faith that made him a prince of Bible translators. The result has been perhaps the best version of the Bible in existence. Patience, in abundant measure, is a necessary endowment of a translator. Haste is the fruit ful author of ill-done work. The student in a hurry will never be a scholar. The impatient translator will turn out crude and unfinished copy. The translator s best equivalents for the original words which he wishes to translate will be only approximations. He will have to w T eigh and balance every word, feel its rhythm on his tongue, and mark its cadence in relation to other words. He will require to examine, with much expenditure of time, the use made of the same word in other places in the Bible. In many instances he will have to forget the clas sical usage of Hellenic Greek, and seek new meanings for familiar words in the Septuagint and in the Hebrew idiom. He must never be too indolent to turn up his lexicon or concord ance. There will doubtless be many influences drawing and pushing him forward at headlong speed. It may be that he is called to work for a bookless people, who have never had the Scriptures. Their need is an urgent call, ami he is anxious to get the New Testament into their hands. Or he finds an imperfect version in the hands of the people, and by the help of a presumptuous native he hastens {;> improve the version, currente calamo. It not infrequently happens that Bible Societies expect impossi bilities, and, with inadequate knowledge of the difficulties to be overcome, urge translators for ward with inconsiderate haste. Many transla tors in their early impatience, or through the impatience of others, have rushed versions to their own discredit, and to the injury of the cause which they sought to serve. Patience is an attribute of strength, and the translator requires firm moral fibre to resist the influences that would hinder patience from hav ing her perfect work. Bishop Steere of Zanzibar spent five years in completing his version of the Gospel of St. Mark, which he first took in hand, into the Swahili tongue. He made a first draft of the portion, and taught his freedmeu to print it. This he revised, and his freedmeu printed it again. Then he read it. and discussed it with his converts, and re-revised it; and again they printed it. This process was repeated many times before he sent his work as copy to the Bible Society to have it set up in permanent form. By this patient procedure with one Gos pel he acquired facility in translation, and he had the joy of giving the New Testament to that great people before being taken home to his reward. The memorable words of the re visers of the Authorized Version should never be forgotten by translators: " We did not dis dain to revise that which we had done, and to bring back to the anvil that which we had ham mered; but having and using as great helps as were needful, and fearing no reproach for slow ness, nor coveting praise for expedition, we have at length, through the good hand of the Lord upon us, brought the work to that pass that you see." So in the translation of Luther s Bible. The scholars who aided Luther revised with him every line with patient care, and sometimes they returned fourteen successive days to the revision of a single line, several days being given to the consideration of the fitness of a troublesome word. On one of these occasions Luther said to Melancthon, " It is not easy to make the old prophets speak German." The English and German translators and re visers were rendering the Scriptures into their mother tongues, but the majority of translators and revisers are called upon to translate into tongues which are foreign to them, and which they are obliged to learn. The wise translator will always work by the assistance of native scholars, and this will necessitate patience in many respects. He will have to bear with the inaccurate and .self-satisfied ways of the unme thodical natives. He will not be able to take renderings on trust, but must lead his helper round the idea until the exact point is reached. Sometimes, when engaged on lan guages which have no literature, and which have never been written, he will have to catch the words alive, and fix them as best he can on paper. He will have to fish up his nouns and verbs and prepositions with the patience of a perfect angler, and when he has got his parts of speech, he will only be able to string them TRANS. AND REV. OF THE BIBLE 401 TRANS. AND REV. OF TH7I BIBLE with unwearied practice. Moffat used to as semble the natives around him, and listen to their discussions, noting their accents, shades of inflexion, structure of sentences, and all their processes of word-building. Others gather a few natives together as friends or converts, and by their aid construct vocabularies and gram- niars while building up a new version. In all such operations it is only patience that has her perfect work. There is nothing, perhaps, which tries a translator s patience so much as having his work revised by others. It is never pleasant to have one s composition found fault with, and every correction made by a reviser assumes im perfect work on the part of the author. If the translator has the grace of patience when he first sees the work that has cost him so much pulled to pieces, he will soon come to appreciate the suggestions of men much inferior to him self. For all these things patience and Chris tian courtesy are absolutely necessary. The translator should cultivate a simple, easily understood style. Very often first translations, made into a literary language, are cast in too lofty a style. The native helper is a scholar, gener ally proud of his native literature in which he has been educated, and his aim will be to translate the Scriptures in accordance with high classical models. He is ambitious to do his best, and his best will be a style understood only by scholars like himself. When Bishop Steere reached Zan zibar he found some portions of Scripture in a poetic, stilted style, and he began at once with simpler aims. The Turkish version was also at first rendered in the form pleasing only to the educated, but it has been brought down by a revision committee of missionaries to the com prehension of the people. It is not the business of a translator to render a version in a language as the language ought to be, but as the language is. The common plain language of the people as used in commerce and in everyday life will be the victorious form of speech, and into this form, avoiding all vulgarisms and low expres sions, the Scriptures should be translated. When the proper standard has been reached another question of great difficulty will arise. The translator should strive to convey the mean ing while remaining as faithful as possible to the letter of the text. Jerome s dictum, " to translate after the sense, rather than after the word," " magis sensum e sensit quam ex Verbo Verbum transfer-re," is the rule for translators. The sense must be given whether the passage be rendered literally or not, but pains should be taken to transfer the sense by giving due weight to every word. In China a corps of delegates, consisting of English and Americans, were appointed to make a version of the Scriptures in the classical script. The Americans and English had dia metrically opposite notions as to how the work was to be done. The American leading idea was faithfulness, and the American dele- pates attempted to carry their idea into practice by literal translation. The English aimed at conveying the sense with idiomatic polish. The delegates did not work harmoniously, and after the completion of the New Testament they sepa rated. In the end two versions were produced, an English and an American. Both had striking merits and striking defects. The American was literal, but unidiomatic and harsh. The Eng lish was idiomatic and polished, but somewhat paraphrastic. Up to the present time most of the Americans have stood by their faithful ver sion, and the English have held by their clas sical version. The two translations will afford rich material for the committee now engaged on a new Union Bible, and the various versions, which were a source of division, will be blended in the book which is to be the authorized ver sion of China. COMMITTEES. Translators of the Scriptures should, whenever practicable, carry out their work by committees. The general rule of the British and Foreign Bible Society on this sub ject is as follows: " That whenever it is practi cable to obtain a board of competent persons to translate or revise a version of the Scriptures, it is undesirable to accept for publication the work of a single translator or reviser." The language of Scripture, like the truths of Scripture, is many-sided, to meet the necessities of many-sided man. Like the diamond, it must be looked at from many points and angles be fore the full effect of its light is realized. The most learned and most intelligent missionary should be chairman of the committee, which should be as representative as possible of the different denominations and nationalities con cerned, competent scholarship for the work being the paramount consideration. The chairman, by the assistance of native scholars, should make the first draft When he has made it as perfect as he can, clean copy with wide margins should be submitted to each member of the committee for revision. These copies, with revisions and criticisms, should be returned to the chairman within a given time, and when he has had sufficient opportunity to examine and collate the suggested emendations, the committee should be convened for what may be called the first revision. Carefully drawn \ip rules should be formulated and agreed upon before beginning the work. One of the most important revisions of modern times was that of the Malagas! Bible. The chief reviser was in the pay of the British and Foreign Bible Society. Of the other members, three belonged to the London Missionary Society, one to the Nor wegian Missionary Society, one to the Society for the Propagation of the Gospel, and one rep resented the Friends Foreign Mission. In the meetings of committee for the first re vision, when the copy prepared by the chief re viser was under discussion, he, as chairman, had simply a casting vote; but at the second or final revision he had a personal vote in addition to the casting vote as chairman. The entire revi sion occupied a little over eleven years. During the first revision there were 771 meetings of com mittee of three hours duration each. In the sec ond revision the chief reviser had the assistance of three native scholars, and the members of committee sent their suggestions to the chief reviser, and met once a month to settle doubtful points. In carrying out the final revision en these lines, the chief reviser and his native help ers spent 89 days together, and the committee held seven sessions, occupying twelve days. The changes made in the second revision were to give harmony to all the parts, and from the native standpoint, to render the translation more easily understood, and more pleasant to the ear. The first great version of the Old Testament takes its name, Septuagint, from the supposition that the translation into Greek was the work of seventy scholars. It was certainly the work of a large revision committee, and hence its great TRANS. AND REV. OF THE BIBLE 402 TRANS. AND REV. OF THE BIBLE value and permanence. The revision of the Eng lish Bible \vliich resulted in the Authori/.ed Version of 1011 was the work of many scholars. The Dutch version was the production of twelve; translators and sixteen revisers. The 31,-mx Old Tesiiiinent was the work of twenty-four translators and two revisers. The recent revision of the English Bible by two companies of reviseis, one for the Old Tes tament and one for the New, with the co-oper ation of two committees of American scholars, has been one of the events of our time. A full statement of the origin, aim, and accomplish ment of that great undertaking may be read in the revisers preface to the Old and New Testa ments, and the result of their labors is in our hands. One of the rules of procedure which guided the revisers was as follows : " To make or retain no change in the text on the second final revision by each Company, ex cept two thirds of those present approve of the same, but on the first revision to decide by sim ple majorities." The guidance of one strong scholarly man as chief reviser secures to some extent unity of style, purpose, and plan in a version. The assistance of a number of patient, courteous, fellow-workers guarantees the due consideration of different shades of meaning and expression. Some of the revisers may be well up in the Hebrew and critical literature of the Old Tes tament; some may be acquainted specially with the Greek and textual criticism of the New Testament; there may be some w r ho may not have had the advantages of an early liberal education, and who may not know much or anything of the original languages of the Bible, but who have thoroughly mastered the native language into which the translation is to be made, and who know their own Bibles; and the assistance of all such members on a com mittee will be of inestimable value. There are some minds which delight in unravelling the mazy and involved composition of St. Paul; some which will feel more pleasure in the nar ratives of St. Luke; and there are some whose minds have an affinity to the minds of the old Hebrew prophets and seers, and who will be best titled for rendering the poetic parts of the Bible. The cold, matter-of-fact scholar who has been drilled in the exact and literal render ing of the classics is, by the very precision of his scholarship, to a certain extent unfitted to translate Hebrew poetry, which is always richer in thought than in w T ords. The Hebrew poet always projected his theme beyond the formal expression of it. In the translation and revision of the Japa nese Bible 7iiany hands were employed. The different books were committed to those best able to deal with them, and when translated were revised by committees, aided by accomplished and scholarly native Christians. In this way the style of the Old Testament has been made to conform to that of the New, and the work of various translators has been harmonized so that there is as complete uniformity in the entire version as if the different books had been the individual work of a single translator. Of in dividual translators one of the earliest and one of the latest are brilliant examples. Jerome gave the Bible to the Latin world. His version was for many centuries the only Bible used in the West, and directly or indirectly it is the real parent of all the vernacular translations of Western Europe, not taking into account the Gothic and Slavonic. The crisis in which the version was produced and the man who pro duced it were alike exceptional. Referring to both, Westcott writes: "In the crisis of dan ger the great scholar was raised up who probably alone for 1,500 years possessed the qualifica tions necessary for producing an original ver sion of the Scriptures for the use of the Latin churches." For many years the late Professor F. De- lit/sch, D.D., employed all his learning and skill as a specialist in Hebrew on the translation of the Greek New Testament into Hebrew. He took counsel with many Hebrew friends during the preparation of the work. The tirst edition was published by the British and l- or- eign Bible Society in 1877. The version was at once admitted to be the best translation of the New Testament into Hebrew ever produced. The first edition of 5,000 copies was immedi ately exhausted. With a view to the publica tion of a revised edition interleaved copies were placed in the hands of all prominent British and American Hebraists for revision and suggestion. Similar copies were submitted to the leading German Hebraists. The world s great Semitic scholars were unanimous in acknowledging the excellence of the version, and most of them sent elaborate criticisms and revisions. These Dr. Delitzsch collated with great care by the aid of several Jewish scholars, and a second edi tion of 5,000 was exhausted in 1879. Again a number of Hebrew scholars were appealed to for suggestions with a view to a third edition, and again they responded by elaborate criti cisms. Dr. Delitzsch, with humility equal to his profound scholarship, revised his work in the light of every suggestion, and spared no pains to make the version worthy of the message which it carried. The same course was fol lowed in preparing the fourth and stereotyped edition in 1880. Again many Hebrew scholars contributed suggestions, and again Dr. Delitzsch devoted all his learning to the perfecting of what he then considered the final revision. The printing of the fourth edition was ex ceedingly slow, owing to the extraordinary care taken by the author to have it not only fault less, but as perfect an expression of the original as possible. When Dr. Delitzsch had examined and collated all the suggestions submitted to him he settled the copy and sent it to press. The tirst proof was read by a Jewish scholar on the Rhine, who corrected it, making sugges tions, and returned it to Dr. Delitzsch, who re vised it and returned it to press. The second revise was read by the same Jewish scholar, and by Dr. Delitzsch as before. The third re vise was sent to Canon Driver of New College, Oxford, and by him returned direct to Dr. De litzsch, who examined all Canon Driver s cor rections and suggestions before marking it "for press." It was now supposed that the text was fixed, and that Dr. Delit/.sch, by paying back to the Jews the Christian s obligation for the Hebrew Scriptures, had placed the Christian Church under an incalculable debt of gratitude to him; but the final touches had not yet been given. In 1883 he was again preparing the text for a fifth edition of 5.UOO copies, and pro ceeding in the same methodical, thorough, and elaborate manner. In 1884 he was unremit tingly occupied in the improvement of his ver sion, and in constant exchange of thought with TRANS. AND REV. OF THE BIBLE 403 TRANS. AND REV. OF THE BIBLE Hebrew professors, in view of the publication of a large octavo edition to be bound up with the Hebrew Old Testament. In 1885 he \\as busy with the text by the help of a number of Hebrew scholars, revising and collating for a fifth edition 32mo. Thus year after year found 1 he greatest of modern scholars turning anew to the perfecting of his great work; and in 1889, when over76 years of age, hewas still unwearied in his correspondence with the leading Hebrew scholars in preparing for the eleventh edition of 5,000 copies, his one desire being to leave the most splendid achievement of his mature schol arship aSifatiltless as possible. In 1890, when confined to bed, feeble and helpless in body, but clear in mind, lie continued his beloved task. On the 7th of March he went home to his re ward, leaving his friend. Dr. Dalmsin of Leip- sic, to carry the edition through the press. Never in the history of translation was such splendid scholarship, united with unstinted la bor, so lavishly bestowed on a version of the Scriptures. And in the entire range of the world s versions there is nothing to compare with Delitzsch s Hebrew New Testament. The world is richer for this matchless work of faith and labor of love. Single translators, without any pretensions to Delitzsch s scholarship, have frequently pro duced useful versions of the Scriptures. Mof- fat translated from the English Authorized Ver sion into the language of the Bechuana and Matebele tribes. While following the Author ized Version he consulted the Dutch version, and occasionally Luther s German version. The translation was a faithful reproduction of the 1611 text, with a few deviations in accordance with the Dutch. Moffat declared that he was conscious of the imperfection of his version, but that he knew it had brought many into the fold of Christ. He did the best he could in trans lating, and the Committee of the Bible Society did the best they could in publishing his trans lation, and the Spirit of God accepted the work, and blessed it to the salvation of souls. In these as in other matters our gracious heavenly Father accepts our best. An imperfect version is better than no version. When a perfectly equipped scholar cannot be found for transla tion or revision work, we must be content with less than perfection. When a committee can not be got together for the work, it must be en trusted to individuals. De Sacy s Vulgate ver sion in French has been greatly honored, and Lasserre s translation of the Gospels has made the fourfold story of Jesus live in the hands of Frenchmen. Segond also has given the French a living Bible in th^ir own tongue. But all these "one-man versions" have the distinct de fects of "one-man versions." THE TEXT TO BE FOLLOWED is of primary importance in Bible translation. Up to 1881 the work of translation for the British and Foreign Bible Society was carried on in ac cordance with the following instructions: "Whenever practicable, a version should bs a direct translation from the Hebrew and Greek originals. For the Hebrew Bible, the edition of Van der Hooght is considered the standard; and in the use of this the translator is at liberty to follow either the ketib or the k*ri ; but not to adopt any rendering which is not sanctioned by the Massoretic vowel-points, or the kerl, or tlic English Authorized Version, or the marginal readings of this last. In the Greek Testament the Elzevir edition of the Textus Keceptus of 1633, and reprinted by the British and Foreign Bible Society, is con sidered the standard; but in cases where the Authorized Version differs from this, either in the text or in the marginal reading, the trans lator is at liberty to adopt a rendering which may agree with any one of these three ; and if a translator or editor think it better to omit the subscriptions of the epistles, the insertion of these is not required." As far as the Old Testament is concerned these instructions still hold good. Hebrew manuscripts of the Old Testament are of no great antiquity, dating only from A.D. 916. No doubt there are ancient readings preserved in such versions as the Septuagiut, the Samari tan Pentateuch, the Syriac, and the Latin Vul gate. And there are doubtless previous read ings of the old Hebrew preserved in quotations in the New Testament. Collations of such readings have been made with much labor and some skill ; but nothing has been discovered or done. to warrant the Bible Society in adopting a new text. The English revisers did not con sider the present state of knowledge on the subject of versions and manuscripts sufficient to justify them in any reconstruction, and they agreed to abide by the Massoretic text as the basis of their work. The Common Hebrew Bible of the British and Foreign Bible Society was followed by the revisers, and they were guided in their procedure on lines practically similar to those laid down for translators by the Bible Society. They only departed from the Hebrew text in exceptional cases, as had been done by the Authorized translators. Al ternatives to all such variations are placed in the margins, the most authoritative readings standing in the text. The case of the New Testament is widely different from that of the Old. Numerous ancient and important Greek manuscripts of the New Testament, in whole or in part, have been discovered in recent years. Enormous learning and pains have been bestowed on the collation and classification of these manuscripts, and on the investigation of early versions and quotations. Sufficient material has been ac cumulated for the substantial restoration of the Greek Testament of the fourth century. Text ual critics have made the results of their patient labor known in many ways. Many critical editions of the Greek Testament have been published, some of them accompanied by commentaries in which the weight and bearings of the various readings have been set forth, and the process by which they have been appraised. Different schools of critics have dealt with the subject, and have followed slightly different methods in settling the text. All have not been able to agree on exactly the same results. One result, however, of importance to Bible societies was clear, namely, that the "Textus Receptus" was of little critical value, and could not be imposed on translators or re visers as the sole text to be followed. The adoption or construction of a text that would fairly represent the best concensus of sound critical scholarship became a necessity, but a necessity almost impossible of accomplishment. Textual criticism, as applied to the Greek New Testament, forms a study of much intricacy and difficulty, and, with the soundest and most candid workers, still leaves room for consider- TRANS. AND REV. OF THE BIBLE 404 TRANS. AND REV. OF THE BIBLE able latitude of opinion. It was suggested that the Bible Society should form a text, of the New Testament that would unite alike the timorous and the reckless. A critical text formed by the Bible Society would have sim ply added another edition of the Greek Testa- ment to the numerous editions already in exist ence. It might have met the wants of trans lators, but it would have been rejected by extreme men of the different schools. The Committee were urged to take up one of the many good editions, and give it the stamp of the Society s iutpriniiitur, but this counsel they wisely declined to follow. A more practicable proposal was that a Greek text should be formed, giving the readings in all cases where Tischendorf, Tregelles, Lachmnnn, and Scrivener were agreed, "and in all other places abiding by the "Textus Receptus." Such an edition could have been produced with great ease, but il is doubtful if it would have given satisfaction; and as the matter-of- fact Tregelles and the more speculative Tisch endorf would have been often at variance, as well MS the others, the edition would have been almost the same as the " Textus Receptus." No proposal was made that was not beset with difficulties for the Bible Societies, but the difficulties of inaction were also great; for some of the many translation and revision commit tees at work for the Society the Malagas! for instance declined to reproduce the "Textus Receptus " in all its parts, and in proceeding with the translation left all passages of ques tionable authority untranslated till such time as the Bible Society should modify the instruc tions binding translators to follow an imperfect text. Under these circumstances it was resolved to await the text of the English revisers. The New Testament Company was composed of experts who had made a special study of the Greek New Testament. The members were chosen for eminence in textual criticism, and they represented the different schools of thought. It was not in their commission to provide a new text of the Greek Testament, but by their rules they were to follow the text "for which the evidence was decidedly pre ponderating." Such a company of revisers had never been brought together before, and it was believed that the text agreed upon would meet the wants of the Bible Society. In any case it would go forth with a weight of authority possessed by no other version. The result has in a large measure justified expecta tion, and while many objections have been raised against the English of the revisers, the text that underlies the revision has been pretty generally accepted as bearing the stamp and authorization of the leading masters in textual criticism the most cautious as well as the most conservative. The Committee of the British and Foreign Bible Society in 1881 issued the following revised instructions to translators and revisers: "The question, what Greek text ought to be the basis of translations and revisions of translations of the Ntw Testament, has long engaged the anxious consideration of the com mittee. They have watched with deepening interest the gradual accumulation of manu script evidence, and the vast amount of learn ing and skill brought to bear upon it during recent years. They were by no means una ware of the defects of the El/.evir edition of the Textus Kccept us, reprinted by the Bible Society, and hitherto recommended as the standard ; but they felt, amongst the multipli cation of editions in the present day. the diffi culty of suggesting a satisfactory alternative. "The revisers of the English New Testament having now completed their labors, the sub ject has again claimed the attention of the committee ; and they thankfully avail them selves of the opportunity thus afforded of act ing, as they trust, with proper caution, and yet with a due regard to the requirements of sound Biblical knowledge, in this important matter. The committee have accordingly resolved to authorize missionaries and others engaged on behalf of this Society in the work of transla tion or revision to adopt such deviations from the Textus Receptus as are sanctioned by the text of the Revised English Version of 1881. The committee are not prepared to authorize any deviation from the Textus Receptus not sanctioned by the text of the Revised English Version. " In transmitting this resolution the commit tee would offer the following suggestions: " Two editions of the Greek Testament have been published simultaneously with the Re vised English Version one at Oxford, the other at Cambridge. Neither of these has the direct sanction of the Company of Revisers; but each in its way gives the result of their decision. " The Oxford edition gives in the text the readings followed by the revisers; the old readings, or those not followed, being, so far as was thought material, placed at the foot of the page. "The Cambridge edition is a reprint of the text from which the English Authorized Version is presumed to be taken, and which, for prac tical purposes, may be treated as nearly iden tical with the Elzevir text, the variations adopted by the revisers being carefully noted at the foot of the page; attention being called to variations or omissions from the old text by a marked difference in the Greek type. " It will be open to translators or revisers to use either of these editions. " Neither of these editions gives any clue to the varying degrees of weight attached by the Company of Revisers to the readings adopted by them. For this we are obliged to turn to the marginal notes in the Revised English Ver sion. The careful attention of translators is in vited to the observations of the Company of Revisers on the revision of the Greek text in their preface, and to the caution suggested by their emphatic words: Many places still remain in which for the present it would not be safe to accept one reading to the absolute ex clusion of others. In these cases, the re visers add, we have given alternative readings in the margin, whenever they seem to be of sufficient importance or interest to deserve no tice. These alternative readings should, there fore, be carefully studied before any chnngc is adopted from the" Textus Receplus; and whilst the committee would not desire to control the conscientious judgment of translators or re visers, they would suggest that where the mar ginal note in the English version indicates that there are ancient authorities in support of the El/.evir text, there would be safety in adhering for the present to the Elzevir text. TRANS. AND REV. OF THE BIBLE 405 TRANS. AND REV. OF THE BIBLE " With regard to omissions from the Elzevir text, the committee believe it will be found that iu nearly all cases in which words and sentences are omitted from the text, and are unnoticed in the margin of the English revision, they may be safely rejected as spurious. "It is possible that in some cases a translation or revision may admit of alternative marginal readings. The committee would not discourage their Introduction where thought necessary; but the circumstances attending translation so greatly vary, that the introduction of such must be largely left to the judgment and discretion of translators and revisers. In any difficulty the editorial superintendent will render any assistance in his power. "The Committee feel how much of sound judgment, and heavenly wisdom and skill, is needed in the important and responsible work of translation and revision; but they rejoice to know that, as they who are called to it labor in faith and prayer, in an habitual dependence upon the illumination and direction of the Holy Spirit, they will tiud it a work which the Great Inspirer of Scripture in an especial manner loves to honor and bless." The same regulations substantially have been adopted by the American Bible Society, and thus far the two great societies have proceeded on the same lines in the work of translation and revision. Translators and revisers will find useful guidance in the Revised English Bible iu the matter of uniformity and consistency. In this matter the Authorized Version was very mis leading. It was a principle with the Author ized revisers to vary their translations and phrases as much as possible, even when render ing the same words and phrases, and in the same passages. In this way literary elegance was secured at the expense of strength and faithfulness. The English revisers aimed at translating the same Greek word by the same English word, but they did not carry put this principle with inflexible rigidity. Varieties of rendering compatible with the true meaning of the text have to some extent been preserved, but varieties suggestive of differences which have no existence in the Greek have been ex cluded. The exact shade of meaning of words and phrases is generally to be reached from the context. All important names and terms should be uniformly translated. The names for the Divine Being and His attributes, for man and his faculties, theological terms, ceremonial and Christian ordinances, and all such expressions as become the common currency of the Chris tian Church, should be maintained at one uni form standard. When versions are completed, and almost ready for the press, it is desirable that the whole should be gone over with a con cordance, for the purpose of harmonizing all the parts. The NAMES FOR THE DIVINE BEING re quire special attention. The difficulty of find ing ;my Supreme Being among the heathen is sometimes very great. Sometimes the gods are so numerous that the difficulty consists in making a proper selection. Sometimes there are no gods at all; but the translator s chief difficulty will be to find any name among the heathen associated with the ideas of reverence or worship. In this matter as in many others the translator will have to do the best he can. In the Septuagint and Greek Testament, Theos is substituted for Elohlm, and Lord (Kurios) for Jehovah and Adonai promiscuously. The terms were not equivalents, but apostles and martyrs preached the gospel meanings into the names until they became expressive of the true gospel thoughts now associated with each. Every care should be taken to select the beat word, but it must be remembered that in all countries the truth about God is gathered not so much from the name as from what is taught concerning Him who bears it. The translator in a heathen tongue must select the best term or name he can find. Though he may be obliged to take the name of a false god, he will find that by degrees, through reading the Bible, the false meaning will disappear, and the true meaning assert itself. It might be pos sible to transfer the original names of God by transliteration, as the name Jehovah is trans ferred in a few places into the English Bible, but iu that case the names would, in them selves, be absolutely without significance when first introduced. Great difficulties have arisen in China regard ing the Divine name. When the delegates be gan to make a union version for China they did not like to take the names for God and Spirit that they considered had been degraded by some of the Roman Catholics. They were also unwilling to take the names of Chinese gods whose characters and appearances were most ungodlike. It was suggested that the divine names should be transliterated, but the Delegates Version was made on the condition that every evangelical denomination in China should have liberty to publish editions for itself, employing whatever name it thought best for God, Spirit, and Baptize. The Com mittee of the British and Foreign Bible So ciety, in accordance with almost the unanimous opinion of British scholarship, came to the con clusion that the most appropriate terms for God and Spirit, in China, were Shang-ti and Shiu, and they only published editions of the Scrip tures with such terms. The American Bible Society published editions of the Scriptures with such names for God and Spirit as were de manded. At present there are nine possible forms and combinations of the names for God and Spirit in use in China, but there is reason to believe that the native Christians will decide the question, throughout China, in favor of Shang-ti and Shiu, as they have already done in several localities where they have had power. In the Revised English Version the word Je hovah is transliterated in a few places more than in the Authorized Version, but only in places where a proper name seemed to the revisers to be absolutely required. In many versions the word Jehovah occurs wherever it is found in the Hebrew. This is sometimes a disadvantage. The British and Foreign Bible Society was re quested to withdraw Valera s Version from Spain, owing to the frequent occurrence of the word Jehovah, which the natives declared was a new Protestant God. The name when trans lated and not transliterated should be printed in small capitals, as is done in English, or in some other way which will distinguish the word. Translators will find it difficult to render the word Buptizo in a manner satisfactory to all. If translating for a non-denominational society which is supported by all denominations, they cannot be expected to translate the word by a TRANS. AND REV. OF THE BIBLE 406 TRACY, WILLIAM term which supports the views of one dcnomi- nation and condemns the usage of almost all other denominations. In versions made for the British and Foreign Bible Society the word JSii/ilizo and its cognates are transliterated or transferred, as is don: 1 in the English Bible, unless it can be translated by some native word signifying sacred washing, without limiting tin: form to either dipping or sprinkling. An at tempt has been made to get over the difficulty by placing the neutral term in the text, and the denominational term in the margin, with the words " some translate immerse" which is sim ply the statement of a fact. Where the version is Baptist, it would be better that the difficulty should be got over by an alternative reading, than that a rival version should be issued. These matters require to be dealt with on both sides in a spirit of mutual forbearance. Translators should be careful to choose the central language in commencing versions, and to resist all pressure to undertake translations in insignificant and dying dialects. Many ver sions produced in local patois have led to con siderable waste of Christian money. At first it may not be possible, with limited experience, to say which branch of a group of languages is the best vehicle for reaching the most people; but first editions should be tentative and small, and the second editions should be revised into the dominant form. Prince L. L. Bonaparte has made versions of the Scriptures into more than a hundred languages, dialects, and patois, for linguistic purposes. These his Highness has handed over to the Bible Society, with permis sion to revise them for evangelistic purposes; but there are only a few of them on which the Society would be at all justified in spending funds. The translator should be careful to mark in some distinctive way words translated to make the sense complete, but which have no equiva lents in the originals. Such words are marked in our English IMbles by being printed in ital ics. This is somewhat unfortunate, as in all other forms of English literature italics are used to give emphasis and prominence to words. In our old black-letter English Bibles the un derstood words were marked in Roman charac ters, which were smaller, and somewhat insig nificant, and hence more suitable. In the modern Greek Bible the supplied words are printed in a smaller character. The italics should be as few as possible. A great many in the Authorized Version are superfluous. In foreign languages the supplied words, when necessary, should be printed in type similar to the body of the text, but somewhat smaller. In preparing chapter and page headings only simple summaries should be given. In our English Bibles the chapter headings are printed in such small italics that they are seldom con sulted, and they form an undesirable wedge be tween chapter and chapter. The British and Foreign Bible Society has long had a paragraph English Bible prepared by Canon Girdlestoue, and it has begun to print foreign versions in paragraphs, with sectional headings which sim ply announce the subjects of the sections. The headings are simple summaries, such as "The Creation," "The Flood," "The Temptation," "The Fall," etc. Versions so arranged, well primed, and accompanied by maps have been published in Italian, Sesuto. .Malagas!, French, and Dutch, and they have been well received. For the present distress, in China, the commit tee have agreed to publish summaries, section;,! headings, and simple explanations of words and terms not likely to be understood by the Chi nese. The ordinary chapter and verse form in which most of our English l.ibles are printed has cer tain advantages in facilitating the finding of passages and for reading verses about, but the Scriptures can be read much more intelligently in the paragraph form. .Much can be done In artistic printing, by proper spacing, and the arrangement of parallelisms to encourage the reading of the Scriptures. Lassene s Gospels in paragraph form are so arranged that every page says " read me;" and Frenchmen for tlfc first time read the gospel with pleasure. There are many additional considerations, and necessary conditions, and infinite details, which might be advanced with regard to Bible translation, but these will be best learned in the practical work of translation. As in preparing sermons, writ ing books, and public speaking, each worker reaches his own style by his own methods, so translators must be left to find out the lines within certain limitations on which they can best accomplish the sacred work entrusted to them; and in the matter of details, common sense and scrupulous conscientiousness will be the best guides. Dr. Gust s contribution to this encyclopedia (see Appendix B) enables one to judge of the immense work alread}" accomplished in Bible translation. The Bible is the greatest of all the classics, and its importance may be judged in contrast with them. Versions of the classic master pieces of Greece, Home, and the far East are few, and are found on the shelves of libraries and in the homes of learning. The versions of the Bible are for the people, and no sooner have they fallen from the press than they are taken up in such quantities by the missionaries, by the colporteurs, by the zenana women, and by all who wish the divine message made known, that the average circulation of the British and Foreign Bible Society alone is over four mil lion copies a year. Plato was perhaps the most spiritual, the most elevated, teacher that the heathen world produced. Excellent translations of Plato s works have been published in English, German, French; but no one can imagine an attempt be ing made to translate them into three or four hundred languages, as has been done with the sacred Scriptures. There are at the present time over a thousand philologists busied \\ith Bible translation and revision, and wherever the living missionary goes he takes with him the living word. What a grand work this is when regarded merely from the standpoint of literature and science, but how glorious when it is remembered that the Book is the living Word of God, dowered with the gifts of civil ization and salvation. Tracy, William, b. Norwich, Conn , U. S. A., June 3d, 1807; studied at Williams College; graduated at Princeton Theological Seminary 18:55; was ordained April 12th, UHMJ; sailed November 3&1, 18:t<>, ;uid after spending a few months at .Madras, readied .Madura October 9th, ]8o7. He visited the United States in 1N51 and 1807. At Tirumungalum he opened a boarding-school for beys. From that TRACY, WILLIAM 407 TRAVANCORE clay he was largely engaged with the educational work of the district. By 1842 the boarding- school had grown to a high-grade seminary, and in 1845 it was removed to Pasumalai. Here the next twenty-two years of his life were spent, except when at home in 1850. More than 250 young men passed through the course of study. Few classes left him in which nearly all were not Christians, a large number of them engaging in evangelistic work, and others occu pying honorable posts in government service. He was an efficient member of the Revision Committee of the Tamil Bible. A short time before his death lie had the joy of welcoming his youngest son with his wife to the mission work in the land of his birth. He died at Tirupuvanam, South India, November 28th, 1877, aged seventy, and in the forty-first year of his missionary service. Traiiquebar, a town in British India, on the shore of the Bay of Bengal, about 150 miles south of Madras. It is situated in the delta of the Caveri River, in north latitude 11 2 , and east longitude 79 54 . The town, with a small area of country, was obtained by the Danish East India Company in 1616, and held by the Danes until 1845 (with the exception of a few years), when, with Serampur iu Bengal, it was sold by them to the English. Under Danish rule it was a place of some political and com mercial importance, which in recent years, by the diversion of business to other centres, it has almost wholly lost. The population in 1881 was only 6,189, of whom 4,916 were Hindus, Mohammedans 820, and Christians 453. The great interest which Tranquebar possesses for us consists in the fact that it is the place where Protestant missionary effort first began iu India. Here Bartholomew Ziegenbalg and Henry Plutschau, the pioneers of the great army of Protestant evangelists, came from Denmark in 1706 and founded the first Protestant mission station. They labored under the greatest difficulties, and yet within three and a half years a Christian community had been gath ered, numbering 160 persons, which rapidly grew. The publication of books was begun at once. Ziegenbalg completed the translation of the New Testament in 1711, and when he died in 1719 he left behind him a translation of the Old Testament as far as the Book of Ruth. A church was built by his efforts, which is no longer in existence, its site having been under mined by the sea. The mission was manned for many years by men of superior attainments and character, among whom was the great Schwartz, and exerted a profound influence in South India. For a long time it received pecu niary aid from England through the Society for Propagating Christian Knowledge. In 1847 the mission passed into the hands of the Leipsic Evangelical Lutheran Mission, and is still vigorously maintained by that body, who have 418 communicants. Protestants at and near Tranquebar numbered 2,000 several years ago. There are in the same area about 1,2UO Roman Catholics. The 8. P. G. have a work there also, conducted by 4 native workers, with 1 school and 18 scholars. Trans-Caucasian Turki (Azerbijan Turkish) Version. The Trans-Caucasian be longs to the Turki branch of the Ural-Altaic family, and is spoken in Trans-Caucasia, Russia, and Northwest of Persia. In 1843 the Gospel of Matthew was published by the British and Foreign Bible Society, the translation having been made by Dr. Pfander. The work of translation continued with the aid of Mir/.a Frrookh, who translated the New Testament, save the Epistle to the Romans. The manu script version, after being revised by his M>II, the Rev. A. Amirkhanianz, was published in 1878, together with the Epistle to the Romans, which the reviser had translated, under the superintendence of Dr. Sauerwein and Mr. Amirkhanianz. Some years ago Messrs. Rhea, Labaree, and Van Nordeu, American mission aries in Persia, undertook a translation of the Bible into this dialect. After Mr. Amirkhauianz completed the translation of the Bible in 1883, the American missionaries gave up their version, and united with the translator in a final revision of the Old Testament, so that there should be but one version of the Bible in the Trans- Caucasian language. After all dialectical and orthographical differences between the language as spoken in Northern Persia and other Turki- .speaking districts had been satisfactorily ad justed, the British and Foreign Bible Society commenced the publication of an octavo edition of the whole Bible, consisting of 2,500 Old Testaments and 5,000 New Testaments, one half to be bound up with the Old Testament, and one half to be issued separately. The printing was commenced at Leipsic in 1886, proofs being read by the translator at Orenburg (whither he had been exiled by the Russian Government) and Dr. Sauerwein at Bantelu, and completed in 1888. Transvaal, is a term which is often used to designate the territory also called the South African Republic, which is described under the article on Africa. Travaiicore, a native state in India, oc cupying the extreme southwestern portion of the peninsula. Its limits of north latitude are 8 4 and 10 22 , and of east longitude 76 12 and 77 38 . Its boundaries are: on the north the native state of Cochin; on the east the British districts of Madura and Tinuevelli, be longing to the Madras presidency, from which districts it is separated by a mountain range; on the south and west the Indian Ocean. The length of Travan core from north to south is 174 miles, and its greatest breadth 75. It embraces an area of 6,730 square miles, with a population of 2,401,158 in 1881; 73 per cent were Hindus, about 21 per cent (498,542) Christians, and a trifle over 6 per cent were Mohammedans. The Christian population includes a large number of adherents of the old Syrian Church of Mala bar, more than half of the whole; nearly a third are Romanists, and the remainder Protes tants. As to language, Malayalim a Dravid- ian tongue allied to Tamil is used by about four fifths of the people, and Tamil by the rest. The chief town and capital isTrivandrum, with a population of 41,173. Travaucore has been ruled from time immemorial by Hindu princes of approved orthodoxy. It has never like all the rest of India come at any time under the sway of the Mohammedans. In the latter part of the last century it was attacked by Tippu, Sultan of Mysore, but, with the aid of the Eng lish, successfully resisted him. Treaties, made early in this century with the English, have firmly cemented this old connection, and made English influence powerful within its borders, TRAVANCORE 408 TREBIZOND though there was armed opposition in 1809. The relation between the Anglo-Indian Govern ment and the native stales like Travancore has been sufficiently explained in the article " Native States." An English resident is maintained at the court of the Maharajah (king) of Travancore, and an annual tribute is paid to the " paramount power." The Government of Travancore, though Hindu, is intelligent, efficient, and progressive. Its native rulers have studied to good advantage the example set them by the English rulers of adjacent regions. There is a good system of education in vogue, as a result of which the people of Travaucore show about as high an average of intelligence and as large a proportion of persons able to read and write as many British provinces in India. The people are chiefly agricultural ; rice, the cocoanut palm, and pepper are the principal productions, and the exports are largely derived from the cocoa- nut tree, though pepper, ginger, cardamom, timber, and some other articles are included among them. The forms of Hindu worship usual through out India are practised in Travancore, mingled, however, to a greater or less extent, with the rites of demon-worship, which prevails ex tensively in South India and Ceylon, especially among the aboriginal tribes. This demon- worship was that originally practised by the early tribes of India; and when advancing waves of Aryan conquest drove these primal settlers to the mountains, or pushed them far to the south, their religion was with them con centrated, as it were, in those localities, and has since lingered in them. To a large extent the Aryans (or Hindus) incorporated the aborigines into their own system, assigning to them the low social status of laborers, or Shudras; and many of their demon-deities were received into the Hindu pantheon, and their old rites made permissible for Hindus. Thus the Hinduism of Travaucore, and indeed of all South India, be came mingled and corrupted with these aborig inal notions and rites to a degree not noticed elsewhere. Missionaries in Travancore have had to encounter among their converts far more of the degrading power of these old habits and associations, rooted in this ancestral demonolatry, than their fellow-laborers among Hindus in other regions. Travancore, and its sister kingdom, Cochin, which adjoins it in the north, are famous as the home of an exceedingly ancient branch of the Christian Church, usually known as the " Syrian Church of Malabar," Malabar being the name applied for many centuries to the strip of coast embracing the kingdoms named and the British district just north of them. The origin of this church is doubtful. The traditions current among the people go back to the preaching of Thomas, in the middle of the 1st century; but scholars suppose that a small colony from Anti- och (Syria) may have landed here in the 4th century. The church is Syrian in doctrine and ritual, maintaining the Nestorinn type of Chris- tology, and is subject to the Patriarch of Auti- och, though the Romanists have tried hard to subject it to the Pope, and did succeed, in 1599, in detaching some 80,000 members from the patriarch, and in thus forming a Homo-Syrian community, which is still allowed, however, to retain the Syrian ritual and language. The remainder of the Roman Catholic population represents chiefly the results of Francis Xavier s missionary activity in the 16th century. The existence of this ancient Syrian Church at tracted the attention of Rev. Dr. Buchanan (then chaplain to the East India Company at Tinnevelli), and at his urgent suggestion the Church Missionary Society, in 1816, sent mis sionaries to labor among its members. At first the Syrian priests co-operated with them, but in 1838 signs of hostility appeared, which cul minated in the Syrian Mttrau (or Metropolitan) dissolving all connection with the English mis sionaries. Since then the Church Mission has devoted its attention to the people at lame, with the most gratifying results, drawing their converts from the old church in part, but very largely from Hindus, and especially from cer tain low castes. The London Missionary Society s operations in Travaucore began in 1806. Rev. Mr. Hiugel- taube, a German, joined one of the first com panies which this Society sent to India. He resided first at Tranquebar, under the protection of the Danish Government, at a period when the East India Company frowned on all mis sionary operations within their own territories. His attention was drawn to Travancore by see ing two or three persons from that country, one of whom evinced great interest in Christianity, and begged for the services of a missionary to teach his people. Ringeltaube accepted the invitation, and was greatly assisted in getting a foothold in Travaucore by Col. Macau lay, then British resident at Trivandrum. The first sta tion was at Meiladi. Ringeltaube labored until 1816, when, having baptized some 900 persons, he left his work in the hands of a native cate- chist, and retired from India with broken health. Nothing is known of the end of his life. In 1818 other missionaries arrived. Col. Munro was then resident, and continued the aid of the mission which his predecessor had begun; without such aid from the representa tive of British power it is hard to see how the mission could have started in the face of Hindu opposition on the part of the Brahmans and the Hindu Government. The converts rapidly increased largely from among the low-caste Shanars. From 1827 to 1830 violent persecu tion was experienced; and the low-caste people in Travancore have never, unless perhaps re cently, been admitted to the privileges of the public schools maintained by the government. The progress of the mission in late years has been rapid, and its usefulness great. In 1838 it was allowed to begin a station at Trivaudrum, the capital ; and since 1844 it has drawn many converts from the higher castes. Rev. Samuel Mateer, one of its most distinguished members, published, in 1871, a full account of the country and people of Travancore, with his torical sketches of missionary work within its borders, under the title " The Land of Charity." Trchizoml, a city on the Black Sea, in Asiatic Turkey, is, by reason of its location, an important centre for the trade from Persia and Central Asia to Europe. The climate is tem perate, and its location is picturesque. The city is divided into the old quarter, inhabited by Turks; the more modern, or Christian quarter; and the commercial quarter. The harbor is not very deep, nor is it well protected. Cara vans start from here for Persia and Central Asia. The population is estimated at 45,000, Turks, Armenians, and Greeks. Mission sta- TREBIZOND 409 TROWBRIDGE, TILLMAN O. tioii of the A. B. C. F. M.; 1 medical mission ary and wife. Trcvaiidrtim, a town in the Travaucore district, South India, near Cape Couioriu; has 60,000 inhabitants. Mission station of the L. M. S; 1 missionary aud wife, 4 native pastors, 4 other preachers, 46 out-stations, 1,690 scholars, with an institute for girls of the higher castes. Tricliiiiopoli, a city in Madras, India, on the Caveri River, 56 miles from the sea; 186 miles southwest of Madras City. It is a place of much historic interest, having been the scene of many well-known sieges, etc., of which the fortifications are interesting evidences. It is well known for its cigars, and for its pe culiar and beautiful gold jewelry. Population, 84,449, Hindus, Moslems, Christians. Heber, the Protestant Bishop of Calcutta, is buried here (1826), and the place is the scene of great missionary activity. Mission stations: S. P. G.; 2 missionaries, 1 missionary s wife, 1 female missionary, 84 native helpers, 29 schools, 1,118 scholars. Leipsic Evangelical Lutheran So ciety; 261 communicants, 193 scholars. Wes- leyan Missionary Society; 3 missionaries, 5 native helpers, 100 church-members, 6 Sunday- schools, 315 scholars, 9 day-schools, 570 scholars. Tricliur, an ancient town in the Travan- core district, Madras, South India. A station of the C. M. S. together with Kuuuankulam, under the charge of 1 missionary. There are 338 communicants, 5 schools, 229 scholars. Trinidad, a colony belonging to Great Britain, iu the West Indies, at the mouth of the Gulf of Park, off the northeast coast of Venezuela, north of the mouth of the Orinoco. Area, 1,754 square miles. Population, 189,566 (1888). Temperature, 70 to 86 Fahrenheit. Soil fertile. Capital, Port-of- Spain. Mission field of United Presbyterian Church of Scot land; 3 missionaries, witli stations at Port-of- Spain, Arouca, aud San Fernando, 3 churches, 379 church-members, 600 scholars. There are 191 schools, 16,000 pupils, under the Govern ment grant of 16,783. The Queen s Royal College has 65 students. The Roman Catholics have also a college with 220 students. Tobago (area, 114 square miles) is included in the ad ministration of Trinidad. Trinitarian Bible Society. Head quarters, 7 St. Paul s Churchyard, London, E. C., England. The Trinitarian Bible Society was organized iu 1831, for the circulation of the Word of God, translated from the originals only, to the exclusion of all versions from the Vulgate. The term "Trinitarian" expresses the religious views of all its members. No person is admitted to the management of the Society who denies the doctrines of the Trinity and the Atonement. The work of the Society is chiefly in those countries in which the Vul gate or Romish versions most abound. It has prepared a Spanish Bible in several editions, aud a Portuguese Bible with references. The first translation of the Bible into the Breton language (see Breton Evangelical Mission) was printed by the Society; also Salkinsou s Hebrew translation of the New Testament, of which 100,000copies have already (within three years) been distributed among Jews in all coun tries. The Society avoids colportage as far as pos sible, its work of distribution being mainly carried on by agents of other societies. In the year 1888 its grants and sales of Bibles, New Testaments, aud portions (iu 21 different languages) amounted to 93,829. Tripatur (Tirupatur), a town in the Salem district, Madras, India, 137 miles southwest of Madras. Climate dry, hot. Population, Hindus, Moslems. Languages, Tamil, Hindustani, Te- lugu. Natives prosperous; occupation, agricul ture. Mission station L. M. S. (1861); 1 mis sionary, 18 native helpers, 4 out-stations, 1 church, 42 church-members, 2 schools, 144 scholars. Tripoli. 1. A seaport town of Syria, on the Mediterranean, 40 miles north-northeast of Beirut, 70 miles northwest of Damascus. It is one of the neatest towns of Syria, and is sur rounded by many gardens and groves of orange and other fruit trees, but the groimd in the neighborhood is marshy, and the climate is un- healthful at certain seasons. Population, 16,000, one half Greek Catholics. Mission station of the Presbyterian Church (North); 3 mission aries aud wives, 2 female missionaries, 1 school, 106 pupils. 2. The capital of the Turkish possession of same name in Africa (see Tripoli under Af rica); has a population of 30,000. Mission sta tion of the North Africa Mission (1887), with two missionaries, who do evangelistic and medical work. Living is cheap and the climate "splendid; not at all hot, rarely above 87, never above 90, Fahrenheit, " and more laborers are greatly needed. (See North Africa Mission.) Trowbridge, Tillinaii Coiikliii, b. Michigan, U. S. A., January 28th, 1831; studied at Romeo, Mich. ; the University of Michigan, Ann Arbor; and Union Theological Seminary. Appointed missionary of the A. B. C. F. M. 1856, aud sailed for Constantinople. He made a long tour with Rev. Mr. Duumore through Northern Armenia. Returning to Constan tinople in 1861, he married a daughter of Dr. Elias Riggs. He had charge of the city work of Constantinople for over six years, and in 1868 was transferred to Marash to assist in the instruction of the Theological Seminary. In 1872 he visited England and America to raise funds for the Central Turkey College de cided upon for Aintab. Having prosecuted this work with vigor and success, he returned in 1876 to Aintab, aud was appointed president of the college. From that time to his death, with the exception of a brief visit to England to solicit funds for the college, he devoted him self with energy to promoting its interests, as well as to the material, moral, aud religious improvement of the people of Turkey. Having completed the college examinations and com mencement exercises, he attended iu July the annual meeting of the Central Turkey Mission at Marash in his usual health, and took part in the celebration of the Lord s Supper with ap parent ease. In attempting to leave the room soon after the service, he found it difficult to walk, rapidly grew worse, and iu less than half an hour his left side was wholly paralyzed, TROWBRIDGE, TILLMAN O. 410 TULU VERSION and he could utter only half-articulated mono syllables. He died four days after, July 20th, 1888. The remains were taken to Aiiitab. "An immense congregation of all nationalities and religions listened attentively to the words spoken, and with many expressions of grief followed the body to the grave in the corner of the college grounds." Mr. Fuller of Aintuh, speaking of his connection with the college, says: "In this work his wide acquaintance with influential, wealthy, and philanthropic men and women, his well-known integrity and good judgment, his quick and contagious sym pathies, his unfailing cheerfulness and hope, his ready and tireless pen, and his persuasive voice have given him a wide and effective influ ence; and it is not too much to say that the college owes a large share of its present position and hopeful prospects to the efforts he has made in its behalf. " * He received the degree of LL.D. from Michi gan University. Tsakomu, a town in North Transvaal, South A.frica. Mission station of the Berlin Evangelical Lutheran Society (1874); 1 mis sionary, 4 native helpers, 4 out-stations, 94 church-members, 31 scholars. TscliotilNliiiii, a town in Kwangtung, China, northwest of Swatow. Mission station of the Basle Missionary Society; 1 missionary and wife, 8 native helpers, 2 out-stations, 4 schools. Tsin-chau, a prefectural city in the prov ince of Kansuh, China, between Han Chung and Lan-chau. Mission station of the China Inland Mission (1878); 1 missionary and wife, 4 female missionaries, 1 native helper, 1 church, 28 church-members, 1 school, 20 scholars. TSiiitf-cliaii (Tsing-chew-fu), a prefectural city in Shantung, China, east of the Hoang Ho, southwest of Cheefoo. Mission station of the Baptist Missionary Society; there are in the district 13 missionaries, 55 sub-stations, 1,023 communicants. Tsiiiff-kiaiiff-pu, a station of the Presby terian Church (South) in the northern part of Kiangsu, China, not far from the Yellow Sea. Medical work, evangelistic work in the country along the Grand Canal as far north as Shantung, and school work are energetically carried on by the 2 missionaries and their wives, 1 medical missionary, and 1 female missionary. Tsun-liua, a city of the second class in Northeast China, in the province of Chihli, 60 miles east of Peking, on the great road to Man churia. The city is reached by a railroad from Tien-tsin to the Kai-Ping Mines. Mission station of the Methodist Episcopal Church (North), opened in 1882; 3 missionaries and their wives, 1 female missionary, 4 native workers, 35 church-members, 1 school, 21 scholars. Be- * Since the above was written news has been received of tin- destruction of a large portion of the buildings of Aintsvb College by fire. It is to be hoped that, rliey " ill soon be rebuilt, as the college exerts a most important influence in that section of the Turk ish Empire. sides the evangelistic work, which extends over a large area, the medical work forms a prom inent feature of this mission. Tiiamolu, a cluster of small islands east of the Society Islands, Polynesia; is visited by missionaries from the other islands of Polynesia. They were acquired by France in 1880, together with the Gambler Islands, and form part of the French establishments in Oceania. The two groups have an area of 390 square miles and a population of 5,946. Tukudli Version. The Tukudh belongs to the languages of North America, and is spoken by the Tukudh or Loucheux Indians, on the Yukon River, Alaska. The Rev. R. McDonald of the Church Missionary Society, for many years a missionary among these people, undertook a translation of the New Testament into their vernacular, of which the four Gospels with St. John s Epistles were published by the British and Foreign Bible Society at London in 1874. The printed parts were revised by the translator, and the remaining books of the New Testament translated, and an edition of the New Testament was issued by the same Society in 1885. Mr. McDonald is now engaged on a ver sion of the Old Testament. As for the Indians who speak the language, and for whom the version is made, it may be stated that they are scattered over 100, 000 square miles of a desolate region on the confines of the Arctic Circle. They have all been brought under Christian in fluence, and baptized. Other tribes speak a cognate language, and the version will circulate among them. Up to March 31st, 1889, 4,886 portions of the Scriptures were disposed of. (Specimen verse. John 3 : 16.) Kwugguh yoo Vittukoochanchyo nunh kug kwikyit kettinizhin, till Tinji chihthlug rzi kwuntlantshi chootyin tte yih kyinjizhit rsyet- tetgititelya kkwa, ko sheggu kwundui tettiya. Tulbagli, a town in West Cape Colony, Africa, 75 miles northeast of Cape Town. Population, 548. Mission station of the Rhenish Missionary Society; 2 missionaries, 1 single lady, 8 native workers, 395 church-members, 184 day-scholars. Tnlu Version. The Tulu belongs to the Dravidian family of non-Aryan languages, and is spoken in part of South Kauara, in the Ma dras presidency, by about half a million of people. Till recently there was no literature in the Tulu language, except some legends, written on palm-leaves in the Malayalam char acter. Mr. Grainer, one of the Basle mission aries who landed at Bangalore in ls;ll. began a translation of the New Testament. He was afterwards aided by Messrs. Ammann and Biihrer. An edition of the four Gospels was lithographed as soon as completed. The re mainder of the New Testament was compleied in 1847. Mr. Ammann revised his version in 1850, but the MS. was destroyed by fire. His subsequent version was printed in 1858. Inac curacies in the edit ion made a revision necessary. and a revision committee was formed in 1884. TULU VERSION 411 TURKESTAN In 1888 the revised version was published, under the auspices of the Madras Auxiliary. (Specimen verse. John 8 : 16.) c&S Tiimkiir. a town in Mysore district, Ma dras, India. Mission station of the Wesleyau Methodist Missionary Society (1857); 1 mis sionary, 1 assistant, " 147 church-members, 5 Sunday-schools, 142 scholars, 17 day-schools, 1,048 scholars. Tiiiiapinia. a town in Northwestern Trinidad, due east from Port-of-Spain. Mission station of the Presbyterian Church of Scotland; 1 missionary, 65 scholars. (See Trinidad.) Timgclio. A city in Chihli, China, at the head of navigation on the Peiho, 13 miles east of Peking. Mission station of the A. B. C. F. M. (1867): 2 missionaries and wives, 1 physi cian and wife, 2 female missionaries, Gordon Memorial theological school, high school, 37 scholars, hospital and dispensary, 1 church, 110 church-members, 2 out-stations. Tuiisjclioiv. A city in Shantung, China, on the coast of the Gulf of Chihli, 55 miles north west of Chefoo. This city is one of the most healthy places for Europeans in China. Mis sion station of the Presbyterian Church (North), 1861; 5 missionaries and wives, 1 medical mis sionary and wife, 4 out-stations, 5 churches, 238 members, theological seminary, 15 students, 6 schools, 198 scholars. Southern Baptist Con vention (I860); 3 female missionaries. Timi, a town and tract of country in Ma dras, India. Mission station of the Baptist Con vention of Ontario and Quebec; 1 missionary and wife, 8 native preachers, 3 teachers, 5 Bible- women, 1 church, 75 church- members, a girls boarding-school. Tunis, the capital of the country of the same name in Africa (see article on Africa), is situated on the western side of a lake which separates it from its port, Goletta. The popu lation is estimated at from 100,000 to 145,000, of whom 20,000 are Europeans, the rest Moors, Arabs, Negroes, and Jews. Mission station of the North Africa Mission (1884); 2 missionaries and wives, 3 female missionaries. London Society for Propagating the Gospel among the Jews; 1 missionary, 1 school, 108 scholars. Tura, a town among the Garo Hills, Assam, on the Brahmaputra River. Climate hot and unhealthy; 90 to 51 F. Population, 109,548. Race and language, Garo. Mission station American Baptist Missionary Union (1877); 2 missionaries and wives, 2 female missionaries, 17 native helpers. 40 out-stations, 10 churches, 1,168 church-members, a seminary for native teachers, 50 schools, 1,670 scholars. Turkestan, or Tartary, are terms which have been loosely applied to all that part of Central Asia which lies <>:istof the Caspian Sea, south of Siberia, west of Manchuria or China, and north of Tibet, India, Afghanistan, and Persia. These names are gradually falling into- disuse as the formerly unknown plateaus and steppes of Central Asia are being more thor oughly explored, but the term Turkestan can. still be retained as applying to that part of Central Asia which includes three divisions; (1) West Turkestan, (2) East Turkestan, and (3> Juugaria. West Turkestan includes in its territory the highlands of Thian Shan, the plains of the Bal- kash, and the lowlands between the Aral and the Caspian Sea. It is divided into Russian Turk estan, including the provinces of Samarcand, Ferganah, Semirichensk, Syr-Daria, Khiva, Bokhara, and Kokhaud; the Chinese oases of Kulja, and some parts of Afghan Turkestan. It includes an area of about 1,600,000 square miles, with a population estimated at 8,500,000, of which 793,032 square miles are in the Russian provinces or dependencies, having a population of over 3,500,000. The physical features of this large area vary greatly from mountain peaks of perpetual snow, to deep gorges and valleys with every variety of climate and vege tation. Prairies and lowlands alternate with deserts, over which the dry winds, at times scorching hot, and then again icy cold, blow sand or snow, and blight all vegetation. The population of this territory is very mixed. Aryans and Mongols are both found, the former principally in the cities, while the latter are wandering tribes. To the Turanian group belong the Turcomans, Kirghiz, Uzbegs, and Sarts. The Mongolians include the Kalmucks and Torgoutes. To the Aryan race belong the Tajaks, who are Sunnite Mohammedans, Per sians, British Indians, and Russians. The prin cipal cities are Kokhand, Marghilan, Tashkend, Khojend, Bokhara, and Khiva. The two latter have each from 30,000 to 100,000 inhabitants. East Turkestan includes that large depression in the plateau of Eastern Asia which lies be tween Western Turkestan and those parts of Asia which have received distinctive names, and whose boundaries have been deliued. Its boun dary on the northwest is the Thiau Shan range} on the southwest and south the Kuenlun moun tains; on the southeast to Lake Lob-uor, the Altyn-Dagh; and on the northeast the moun tains which run east-northeast from the Thian Shan range. It includes a territory of about 465,000 square miles, with a population of 1,000,000, of which 431,800 square miles, with a population of 580,000, is part of the Chinese Empire. The climate is severe; there is no great fertility of the soil, and consequently the whole district is very sparsely populated. The few inhabitants are representatives of both the Aryan and Turanian groups of the human race. The Mongol element predominates towards the northeast. Turkish mixed with Chinese is the prevailing tongue. Yarkand and Kashgar are the chief towns. Jungaria or Sougaria lies to the north of East Turkestan, and is a deep valley leading from the lowlands to the central plateau. It in cludes 147,950 square miles, with a population of 600,000, and is a dependency of the Chinese Empire. There are no missionary societies at work in Turkestan. The only Protestant work that is carried on is that by the B. and F. B. S. The Scriptures in whole or in part have been trans lated into the Kazan-Turki, Kazak-Turki, and Karass-Turki. TURKEY 412 TURKEY Turkey, or the Ottoman Empire, covers extensive territories of Southeastern Europe, Western Asia, Northern Africa, and the islands of the Eastern Mediterranean and ^Egeau Seas. lu Europe and Africa, however, there are cer tain tributary states which are only nominally a part of the Empire, being either autonomous, or under the general supervision of European governments. Geographical Extent. Taking first the Empire in its fullest sense, we notice, TURKEY IN EUROPE. This covers the ex tent of country stretching from the Adriatic Sea on the west, across the Balkan Peninsula, to the Black Sea on the east, and includes the districts of Albania, Macedonia, and Adria- nople, and the Principality of Bulgaria, with Eastern Roumelia. TURKEY IN ASIA is bounded on the north by the Black Sea, on the east by Russia (Trans- Caucasia) and Persia, on the south by the des ert of Arabia, and on the west by the Medi terranean and ^Egean Seas, and the straits of the Dardanelles and Bosphorus. Both eastern and southern boundaries are somewhat vague, the former because the two empires have not suc ceeded in drawing a satisfactory line through the mountains of Koordistan, the latter because of the very shadowy nature of the Sultan s authority over the tribes that roam the border land of Syria and Arabia. TURKISH POSSESSIONS IN AFRICA. There is no definite Turkey in Africa, as in Asia and Europe, the Sultan s authority being limited to two countries, each quite distinct from the rest of his dominions: Egypt and Tripoli, including Barca and Fezzan. ISLANDS IN THE EASTERN MEDITERRANEAN include the islands of the Archipelago, Crete and Cyprus. Crete and all the islands of the Archi pelago, except Suuios, are included in the tables among the Asiatic possessions. Samos is a tribu tary principality, with an area of 210 sq. miles. Cyprus, with 3,670 sq. miles, is under the British Government, which, however, pays an annual tribute to the Turkish Government, so that the island is fairly included in the Turkish Empire, using that term in its fullest sense. Tabulating the whole we have the follow ing: IMMEDIATE POSSESSIONS OF THE EMPIRE: Europe, 63,850 Asia, 729,170 Africa, 398,873 1,191,893 sq. miles TRIBUTARY STATES: Europe, 37,860 Africa, 400,000 Mediterranean, 3,880 441,740 Total, 1, 633, 633 sq. miles It should be remembered that estimates as prepared by different authorities differ very widely, owing partly to the diverse views held in regard to the political relations of the vari ous sections, and partly to the absence of ab solutely accurate measurements. In this article the figures are taken in the main from the Statesman s Year Book for 1890. Population. Following the same general divisions as above, we find the totals as fol lows: IMMEDIATE POSSESSIONS OF THE EMPIRE: Europe, 4,790,000 Asia, 16,133,900 Africa, 1,000,000 21,923,900 TRIBUTARY STATES: Europe, 3,154,375 Africa, 6,817,265 Mediterranean, 276,156 Total, 10,247,796 32,171,696 Here, too, mere estimates are possible. A census in the East is in a greiit degree an ano maly, and although the Turkish Government has taken two, its efforts have not been crowned with the greatest success. The fact that in some provinces, especially in Asiatic Turkey, the males were reported as 20-50$ in excess of the females, indicates the great difficulty of the census taker. For a division of these totals among the different races and religious, see below. Divisions. Albania. Arabia, Armenia, Bul garia, Egypt, Koordistau, and Syria are de scribed under their several heads. EUROPEAN TURKEY comprises the provinces of Macedonia and Adrianople, the former being really a continuation of Albania, while the latter includes the great plains extending from the Rhodope to Constantinople. ASIA MINOR, or Anatolia, consists almost en tirely of high plateaus, varying from 150 to 300 miles in width, and about 4,000 feet above the level of the sea, extending from the Black Sea on the north to Armenia on the east, and Syria and Mesopotamia on the south. General Characteristics. The natural barriers are rendered the stronger by the facts that the coast lines furnish almost no harbors, the mountains few passes, and those mostly difficult, while the deserts are practically un limited. In the European and Northern Asiatic provinces, the country is mostly a high tableland, broken by ranges of moun tains, and interspersed with alluvial river b:isins. South from the Taurus lie the great Mesopota- mian and Syrian plains, following the course of the Euphrates and Tigris, while the Lebanon helps to raise the western coasts to a higher level. Egypt is one unbroken plain, and in Tripoli the rocks and desert seem to vie with each other as to which shall possess the land. Climate. The Turkish Empire has every variety of climate, from the severe cold of the Balkans and the highlands- of Armenia, to the almost equatorial heat of the Dead Sea and Bagdad. In the greater portion, however, it is temperate, not varying very much from that of corresponding sections of the United States. In general, Mesopotamia and Syria may be called hot, and the sections bordering upon them are affected in a great degree by the winds that blow over their plains. Northern and Eastern Asiatic Turkey feel the cold from the Black Sea and the snow-capped peaks of the Zagros. Central Asia Minor is temperate, its great plains being warm in summer and cold in winter, but day and night generally equal- TURKEY IN ASIA Missionary Stations appear In this type: 11 TURKEY 413 TURKEY iziug the temperature. The same is true of European Turkey, where Salonica is the only city that cau be called hot. The climate is undoubtedly greatly affected by the almost entire absence of trees over the freat plains and even most of the mountains, he soil having to a great degree been washed down into the plains and valleys, the hills and mountain sides are barren, and the reflection of the sun from them in summer is intense. Es pecially is this true in some places, as Aintab, Oorfa, Mardiu, and Erzroom, where the sum mers are very hot. Wherever there is cultiva tion about the cities as at Van, Harpoot, Mar- sovan, Cesarea, there the climate is more equa ble. Constantinople is temperate, Smyrna is hot. Soil and Productions. The Turkish Em pire includes probably some of the most fertile laud on the globe. From the plains of Bulga ria to the valleys of the Nile and the Tigris the soil is wonderfully rich. The people of a sec tion of the great central table laud of Asia Minor near Cesarea have a proverb: "If the w T oild is hungry, Bozuk can satisfy it, but if Bozuk is hungry the world is not sufficient." The wheat of Bulgaria and Rounielia is well known in the markets of Europe, and America is finding dangerous rivals in Asia Minor and Mesopotamia, as means of communication make it profitable to bring their grain to the sea shore. Mesopotamia is especially rich, and any one who goes down the Tigris by raft and watches the line that marks the depth of the rich loam in the river banks will not wonder that empires succeeded each other with such rapidity in that whole section, or that the mountaineers of Persia looked with such longing eyes on the fields of Assyria. Aside from wheat there is a large amount of barley raised, and in Eastern Turkey a good deal of millet. Near the coast in northern Syria, and within Asia Minor, cot ton is raised to some extent, and on the plains of Central Asia Minor there are large fields of poppies for the opium trade. The common vegetables are rice, cabbage, onion, turnip, and okra, but the potato is being largely intro duced. Tobacco is cultivated everywhere, the best coming from northern Syria and European Turkey. Turkey is especially rich in fruits. Grapes, melons, figs, olives, peaches, pears, quinces, pomegranates, dates, etc. are of the finest. In European Turkey and the western parts of Asiatic Turkey there are large vineyards, and a considerable amount of wine is made. This is generally pure, and is very largely exported to Italy, France, and Austria, where it is fortified, and exported again as French and Italian wines. Olive groves are especially abundant along the shores of the Mediterranean, and the fig orchards of Smyrna are famous. The dried fig of commerce is a somewhat different variety from the fresh fig that is so largely used by the people of the land. Dates are not found in numbers north of Egypt. The only sections of forest in Turkey are on the Rhodope and Balkan Mountains in Europe, the shores of the Black Sea, the Zagros about Bitlis and Van, and a portion of the Taurus, and the valleys leading down to Alexandretta. In these forests there is still much fine timber, oak, walnut, and sycamore, but elsewhere al most the only trees, aside from the fruit trees, are the cypresses of the Moslem cemeteries, and the poplars and willows that line the streams and water courses near cities and villages. By far the greater part of Asiatic Turkey is pasture-land, and wherever one goes lie sees large flocks of sheep and goats generally making their way slowly towards the sea-coast, from the mountains of Koordistau and the plains of M esopotamia. The mineral wealth of Turkey is very great, but has never been developed, so that it remains still an unknown, scarcely even an estimated, quantity. Iron, copper, silver, baryta, coal, etc., are mined to a greater or less degree, but mostly in a crude, imperfect way. Foreign capital would gladly take up the business, but the hostility not only of the government, but of the people, is an almost insurmountable obstacle. Means of Communication. Previous to the Crimean war, almost the only roads in Turkey were bridle paths, trodden smooth by the caravans of several centuries. In a few places remnants could be seen of old Roman cause ways, but the huge blocks of stone, and the intervening pitfalls were shunned by all, ex cept as the mire by the side was so deep as to be really impassable. In a few instances the Sultans, both Seljuk and Ottoman, made some efforts to repair these causeways, but they were seldom successful, and caravans were forced to find their own way over plains and mountain passes as best they might. Every thing was carried on horses, mules, or camels, and such a thing as a cart or carriage was un known. As the country, however, was opened up to foreign enterprise, one of the first things attempted was the building of roads over the great routes of travel. Of these there were five, four connecting the western coast with Bagdad, and one from Trebizond on the Black Sea, to Persia. The course they took was 1. Constan tinople, via Nicomedia, Angora, Sivas, Diar- bekir, Mardin, and Moosul. 2. Sarnsoon (on the Black Sea) via Amasia, Sivas, etc. 3. Smyrna, via Konia, Cesarea, Diarbekir. 4. Alexan dretta, via Aleppo, Oorfa, Diarbekir. 5. Tre- bizoud, via Erzroom and Van, to Khoi, and Tabriz. There were numerous other routes, and these varied somewhat, but in general they kept a straight course, and were those followed by caravans and travellers. Along all of these lines work was commenced in sections, but the sections seldom connected. There was little regard paid to culverts on the mountain roads, and the result was that the paths re mained. Then a new element came in. After the overthrow of Schamyl (1859), the great Cir cassian leader, multitudes of Circassians found their way into Asia Minor, bringing with them the rough carts they had used in the Caucasus. These made roads for themselves, and gradually, as renewed pressure was brought to bear upon the Turkish government, road building was re commenced, so that now there are fairly good carriage roads from Trebizond to Erzroom, and from Samsoon to Diarbekir and Mardin; while in not a few places there are branches from these to important cities. The first railroad in Asiatic Turkey, was from Smyrna to Aidin. That was followed by one from Smyrna to Manisa, and from Con stantinople to Nicomedia.and one from Mersine to Adana. All of them have been somewhat extended, but not as yet to any great length. TURKEY 414 TURKEY In European Turkey the first railroad con nected the Danube with the Black Sea at Kus- teudji; that was followed by one between Varna and lioustchuk connecting with one to Buch arest and Vienna; one from Constantinople to Adrianople and Philippopolis, now extended to Sofia, Pirot, Alexinatz, Belgrade, Pesth, and Vienna; and one from Salouica to Uscup. Postal and Telegraph Arrangements : These are entirely in the hands of the Turkish Govern ment as far as the interior is concerned, the mails being carried on horseback, under the escort of an armed guard. Considering the method of carriage the rates are not excessive. The telegraph bureau is fairly well managed. The foreign postal service is a curious anomaly resulting from the peculiar treaty relations be tween Turkey and the various powers. Accord ing to the " Capitulations," each foreign com munity in the Empire has the right to its own postal communication with its own lands. So long as there was no regular Turkish service this was an absolute essential, and the English, French, Austrian, Russian, Italian, and Greek Governments established post-offices of their own in the various seaports, and sent their own bags of mail-matter. Previously this communi cation was simply with their own countries, but as the international postal system came into vogue, each post-office took mail-matter for every country in the Postal Union. By that time the Turkish Government also had organ ized a complete postal system, and as it had been admitted to the Postal Union it pressed its claim that the foreign post-offices should retire. Some of them did, but the majority have not as yet done so. Social Condition. To describe in detail the mode of life of the people of Turkey is scarcely within the province of this work. The city life, approaching so nearly in its buildings, its customs, its dress, and food to that of Europe; the country life with its adobe houses, some times with a single room, sometimes more pre tentious with its upper chambers; the tent life of the Koords, have all been described over and over again. A few general statements will suffice here. Except in the poorest parts of the Koordish mountains and in some of the villages of north ern Syria, or Mesopotamia, the people live in comparative comfort. To be sure, what is ample for them seems to the foreigner a very meagre supply, but it is still true as a rule that they are in comfort so far as the supply of bodily needs is concerned. Their food is sim ple, but it is wholesome, and there is ordinarily enough of it. It is rarely the case that they suffer from hunger, except as drought and poor transportation cause famine. It is very seldom that the traveller fails to find bread, rice, milk, and some meat in even the smallest ham let, or the poorest hut. Their houses are rough, their furniture scanty, their bedding and cloth ing coarse, but they serve usually to keep them warm. It is when sickness and old age bring weakness and distress that the discomforts prin cipally appear. Taken as a class the Turkish peasant, whether Moslem or Christian, probably fares as well as the peasant class of any nou- Cliristian land; in some respects he is better off. There are few if any in Turkey, even in the great cities, as wretched as are the miners of Europe or many of the poor of London. If we look now to the relations of the different classes, we find them exceedingly democratic. There is no aristocracy in Turkey. There is absolutely nothing to hinder a farm-hand or a pedler from becoming Grand Vizier, if he be a Moslem, or Patriarch, if he be Armenian or Greek; and should he thus rise he will never find his low birth a cause of shame or regret. The castes of India are unknown, and equally so are the ceremonial laws of Persia, which forbid a Moslem to eat from the same dish as a Chris tian. In every part of the Empire there is the freest inter-communication between the differ ent races, and between the different parts of the same race. Not that this inter-communication involves good feeling. The Turk despises the "dog of a Christian;" the Armenian hales the Greek; and the Jew, Nusairiyeh and Yezidee, are the contempt of all. Intermarriage be tween Moslems and Christians is unknown, except as a Christian girl is drawn into the harem of a wealthy Turk. There is no social intercourse of the families of different races, yet business relations and social courtesies be tween the men are common, and in that one is in most cases just as good as any other. Races. The population of the Turkish Em pire presents some very interesting features to the student and especially to the missionary. To truce back through the centuries the influ ences that have converged from all the sur rounding countries, and have resulted in the races of to-day, would be beyond the limits of this article. We can only give a sketch of them as they erist. In a general sense, the inhabitants of Turkey are either Mohammedan or Christian, and if we assume the population of the direct po-se>- sions of the empire to be about 22,000,000, we shall have about 16,000.000 Mohammedans and 6,000,000 Christians. Both Mohammedans and Christians, however, include widely different, races. Greeks and Armenians are hardly more diverse than are Turks and Albanians; Jacobites and Bulgarians, are as little alike as are Koords and Kabyles. This great diversity gives rise to much of the misconception in re gard to the country, its history, and its politi cal relations. We note now these different races very briefly. I. MOHAMMEDANS. 1. The Turks proper, or Ottomans or Osmanlis, as they call themselves. The word Turk is a general term applied al most indiscriminately to the general Tartar races, that from different sections of Central Asia, and at different periods have poured in upon the richer countries of Asia Minor and south-eastern Europe. They include the Otto mans, Seljuks, Turkomans, etc. We have to do now with that particular tribe of Ottomans or Osmanlis, so called from their leader Otto man or Osman, who first established them in power, and whose tomb is one of the sacred places of the city of Broosa. As has been said, only estimates are possible, but if the number of Ottoman Turks be put at 9,000,000, it is probably not far from the truth. They are found chiefly in Asia Minor, comparatively few living in European Turkey, or in Koordistan, Mesopotamia, or Syria. The so-called Turks of European Turkey are mostly Albanians or Slavs who have accepted Islam, of Koord istan Koords, of Syria Syrians or Arabs. This fact should be distinctly kept in mind in form ing an estimate of the Ottoman Turk. "The unspeakable Turk " of the Batak massacres in TURKEY 415 TURKEY Bulgaria was a Pornak, Moslem Bulgarian; of the Druze massacres of Syria an Arab. The Ottoman peasant of Asia Minor is a man far different from the ordinary conception. As a rule quite peacefully inclined, a hard worker, a faithful servant, courteous and dignified in his bearing, rather proud of his assumed supe riority to the " meannesses of his Christian fellows," there is still an inherent element of ferocity in his nature, and when religious fanaticism is roused, his fatalism makes him a most dreaded enemy. The Ottoman of the city is, however, quite a different man; witli as much Christian as Tartar blood in his veins, and influenced by the strife of Western with Eastern civilization, studiously polite, easily adapting himself to the circumstances of his associates, he develops a power of intrigue, a facility for deception, an unblushing delight in bribery that makes him the scorn of his sturdy compatriot of Anatolia. There are notable exceptions, but as a rule, and this is the testi mony of those who have travelled most in the interior of Asiatic Turkey, the native un adulterated Ottoman Turk is a man with many noble characteristics, and presenting great possibilities for Christian influence. Of the other elements making up the Moslem popu lation the most important races in Asia are the Arabs and Koords, in Europe the Albanians. They are spoken of more fully in the articles on Syria, Koordistan, and Albania. As a rule they are hostile to the Turks, feeling that the latter are oppressors, and even their recognition of the Sultan or Caliph is weakened by the race enmity and the sense of subjection. Next to them in importance are the Circassians, includ ing the Circassians proper and the Lazes who have been driven by Russian rule from the Cau casus to Asia Minor. They furnish the most turbulent element of the population, and by far the greater amount of the depredations com mitted in Asia Minor are by them. There are also large numbers of Turkomans (another Turkish race), chiefly found in northern Syria. The Druzes and Nusairiyeh of Syria and the Yezidees of Mesopotamia are especially de scribed under those headings. They probably represent the small remnant of the ancient paganism of the Levant which has accepted the form though not the spirit of Mohamme danism. The original races of Asia Minor are represented among the Mohammedans by a number of tribes, of somewhat uncertain ex tent and character, found chiefly in the moun tains of the western part. Such are the Yuruks (or Nomads) of Bithynia, and the Xeibecks of the region of Smyrna. The Kabyles of Tri poli in Africa, of the Berber race (q.v.), are scarcely recognized as Turkish subjects. II. CHRISTIANS. These include the Arme nians, Greeks, Syrians, Jacobites, Copts, Bul garians and Protestants. The Armenians are a race by themselves, as distinct to-day as at any time in their history. Formerly occupying the northeastern part of Asiatic Turkey, they have spread until they are found all over Asia Minor (see Armenia). The Greeks are found chiefly in western Asia Minor and along the shores of the Black Sea. They too have kept their race distinction very sharp, and retain many of the characteristics of their ancestors who founded the Euxine and Doric colonies. Sharp, keen in enterprise and speculation, the commerce of Turkey is largely in their hands, while the traders and bankers are chiefly Arme nians. Those in the interior are of a higher grade of character than those at the seaboard. The term Jacobite is distinctive of the remnants of the Monophysite Church found in northern Syria about Oorfa (Edessa) and through Mesopotamia. The term Syrian is often a very indefinite one, applied generally to all the Christians of Syria and Mesopotamia. Specitic- ally it refers to those churches in communion with the Roman Catholic Church, such as the Maronites (q.v.), the United Greeks, and some times the Chaldeans, who are Jacobites that have left their old communion for the Romish Church. The term Syrian is also applied, though incorrectly, to the Assyrians or Nestoriaus who are found in the mountains of Koordistau. The Copts are found only in Egypt. The Bulgarians are a distinct race, occupy ing European Turkey. They belong to the Orthodox or Greek Church, but are independent of the Patriarch. Of these, the only ones whose race distinctions have been preserved are the Armenians, Greeks, and Bulgarians. The rest are not races, properly speaking, but religio-political divisions of the descendants of those of the original inhabitants who accepted Christianity under the rule of the Byzantine Empire. The Protestants of Turkey can hardly be spoken of as a race, and would not be were it not for the peculiar system of government, which identities religious and civil authority (see below). They number perhaps 50,000, and include members of all the races mentioned above, though the Armenian element is the largest. Other elements of the population are the Jews, found chiefly in the cities by the sea board, the gypsies, and the Europeans. Of these there are large numbers, chiefly in Constanti nople and Smyrna, though scattered more or less throughout the Empire. Languages. The languages of Turkey are Turkish, Arabic, Armenian, Greek, Koord- ish, Bulgarian and Albanian. The Turkish is the official language throughout the empire and is vernacular in Asia Minor and South eastern EuropeanTurkey. Arabic is spoken in Mesopotamia, Syria and Palestine, Northern Africa, and somewhat on the southern border of Asia Minor. Armenian is used commonly by the Armen ians wherever found except in some sections of Asia Minor, especially in the region of Cesarea, Kouia and Adana, and in Northern Syria, Ain- tab and Marash, where Turkish is the language of every-day life, the Armenian being used only in the church services and schools. Even there, however, as education is progressing, Ar menian is rapidly taking the place of the Turk ish in the homes. Their use of the Turkish in conversation, together with the preservation of the Armenian as the literary and liturgical language, has given rise to what is often called Armeno-Turkish. This is simply Turkish written in the Armenian character, and differs from Osmanli-Turkish (Turkish as used by the Osmanlis and written in the Arabic character) merely in the use of certain distinctive names and phrases preserved from the Armenian, especially among the uneducated. The Greeks of the Turkish Empire who live in the interior use chiefly the Turkish, employ ing however the Greek character in the same way that the Armenians use their own character. This Greco-Turkish, or Caramanlija (q.v.), as it TURKEY 416 TURKEY is sometimes called, differs in practical use from tlie< (smanli-Turkishmore than does the Armeim- Turkish, but is rapidly giving place to the use of the Greek language itself. The Greeks of the seaboard cities use Greek, though with varying inllcctions, so that one who is conversant with the language of Athens would find it difficult to understand or be understood in many of the towns and villages. In Turkey as well as in Greece there is, however, a constant tendency towards the ancient Greek, except in the intri cacies of its syntax. Koordish is spoken by the Koords in the mountains of Koordistan and wherever they are found in Asia Minor. (See Koordistau.) Bulgarian is used in Bulgaria, and Albanian in Albania. (See those articles.) In the seaports of the Mediterranean a great deal of Italian is spoken, and in the commercial and official world French is almost universal. German is often heard, and English is increas ing in use everywhere. The only one of these languages needing special mention here is the Turkish. The Turkish language is a leading member of the Turanian or Ural-Altaic family, which is characterized by the preservation of the roots of words intact through all the changes of inflection and word-building effected by the addition of suffixes, and by a rigid rule of euphony which requires the quality of sound in the suffixes to agree with the quality of the sound of the root to which they are added. It is the language of Central Asia, whose origin is hidden in the misty past. But the Chinese annals of a time 2,500 years before Christ are said to contain the name Turk, while the Turk ish vocabulary contains some words that can be identified as Chinese. The less developed character of the dialects of Turkish found in the far East, as well as the refinements of gram matical system which become more visible as the student moves westward, would seem to show that the language had its origin in the most eastern parts of Tartary and found growth and progress by means of that westward rush of the tribes which introduced the Turks to the knowledge of the European peoples. The Turkish dialects of the present day may be roughly classed in three great groups: the Eastern or Ouighour, the Central or Jaga- tai, and the Western or Osmauli. While the dialects of these groups differ from each other materially in grammar and vocabulary, the names of mountains and rivers found on the map of Asia from China to the Black Sea, and from the Arctic Ocean to the Himalayas, often carry meaning to the mind of one who knows any one of the Turkish dialects. In fact it has been said, almost without exaggeration, that one may travel with the Turkish language from the Adriatic Sea to the Chinese frontier, and be sure of making his ordinary wants everywhere understood. The alphabet now used for writing the Turk ish language is the Arabic-Persian alphabet, to which the Western Turks have added one modi fied character peculiar to themselves. The earliest Turkish manuscripts are written in the Ouighour alphabet, now obsolete, which by some is supposed to have been derived from the Syriac through the Nestorian missionaries of the ninth and tenth centuries. The Arabic- Persian alphabet does not satisfy the Turkish need for the expression of vowel sounds, and Turkish scholars someMmes use its characters for this purpose in ways quite unacceptable to the Arabic writers. In Russia some Turkish tribes write their language with the RUS.MUII characters, while in Asiatic Turkey, Greeks and Armenians who have lost their own vernacular and use the Turkish language alone, write it with the Greek and Armenian alphabets re spectively. The Turkish vocabulary is of limited extent, suggesting the limited range of ideas of pastoral peoples. All the dialects borrow freely from the Persian and Arabic languages. In the Osmanli Turkish, used in the Turkish Empire, this appropriation of Persian and Arabic words and even phrases has been carried to a degree which has raised its classical literature far above the comprehension of the unlearned, and has even sometimes threatened to destroy the very basis of the language. Of late years, how ever, the revival of the use of purely Turkish words by the best writers has brought the literary language back within the grasp of the masses. The words adopted by the Osmauli Turkish from European languages have a close relation to the history of the Ottoman Empire. Names of winds, currents, fishes, etc., often come from the Greeks who had possession of the coasts seized by the Turks; those of what ever relates to the sailor s craft commonly have an Italian origin, the Genoese and Venetians having been the instructors of the Turks in naval enterprise; words relating to the fine arts and to etiquette often come from tin French, while names of machinery bear the impress of English origin. In etymology the Turkish is remarkable for the regularity of its declensions and conjuga tions, and for the abundance of the forms of the verb, especially in the Osmanli Turkish. There is, properly speaking, but one conjugation of verbs. In the Eastern Turkish dialects there is no auxiliary verb and hence the compound tenses lack. But in the Osmanli Turkish the verb is conjugated in great fullness of moods and tenses, with great abundance of participial forms and verbal nouns. Moreover, by the incorporation of certain particles the simple verb may give rise to new verbs signifying a reflexive and a reciprocal quality of action. Each of these verbs, whether simple or reflexive or reciprocal, may take another particle and form a second series of new verbs .signifying the causing of the action implied by the verbs of the first series. A second causative particle may still be incorporated in the verbs of the second series, giving a third series of new verbs with the signification of the causing another to cause the action implied by the verbs of the first series. And finally, by use of the appropriate particle with each of the verbs of the three series, each one is made to produce a new verb with a negative and one with an impossible signification. Each simple verb may thus give rise to 26 new verbs, each of which can be conjugated in all the moods and tenses, and in the active and passive voices exactly on the model of the simple verb. The variety and compactness of expression thus secured is extraordinary. For instance, the sentence " I was not able to have [them] made to love each other " can be expressed in Turkish by the one word sevishtirtemedim, formed from the simple verb sevmek [to love] by a rule so regular that any one knowing the rule TURKEY 417 TURKEY and the root sev [love] can understand with precision the meaning of the word even if he has not previously met with it. The principle of agglutination here illus trated has its application also in the formation of adjectives, adverbs, and nouns, giving great breadth of expression in the use of the some what limited vocabulary. Most pronouns and all prepositions in Turkish are used in accord ance with the same principle, following the noun which they limit as suffixes and having a regular place in the building of the word. The Turkish language lacks the relative pronoun and the article. It has neither gender nor declension of adjectves, and is also defective in the comparison of adjectives. In syntax the characteristic of the Turkish is that while the subject occurs at or near the commencement of a sentence, the sense is held in long suspense while qualifying phrases and sentences giving particulars of the most diverse description are brought in, the verb of the predicate, which stands at the very end of all, serving as the key to the whole enigma. Religions. The religions of the Turkish Empire have been specially noticed under the articles Albania, Armenia, Bulgaria, Koprdi- stan, Marouites, Mohammedanism, Nusairiyeh, Yezidees. It remains here to note merely the Greek, Roman Catholic, and Protestant churches. The Greek, or Orthodox, church is the direct descendant of the Byzantine church. In general doctrine, as found in the creeds and confessions, it is in sympathy with the Protes tant church, and only separated from the Ar menian by a distinction so shadowy that it is claimed by some Armenians that the theolog ical difference was a pretext, rather than an occasion, for the separation, the real reason lying in the effort of the Byzantine church to compel the Armenians to use the Greek liturgy. However that may be, it is certain that the age of theological controversy between the different Oriental churches has passed. The question now is not of " one Nature or two," "one Will or two," but of nationality. Under the rule of the Moslem Caliph every Christian sect has become a native, and every apostate is also a traitor, (see paragraph "The Govern ment of Turkey" below). The position of the Greek church in Turkey is thus primarily political. In its religious aspect it is practically on a par with its fellows, and a stranger could hardly tell the difference between the services of each. Ecclesiastically the Patriarch of Constanti nople is the head of the Church in all its differ ent branches, but the Holy Synods of Russia, Greece, and Servia practically ignore him, while the Patriarch of Jerusalem and the Exarch of Bulgaria render a very shadowy reverence to his precedence. In fact the Greek church of to-day is split up into fragments, each fragment claiming absolute independence, and each char acterized by the same formalism and absence of spiritual life. The Roman Catholics of Turkey, aside from the Maronites (q.v.), include sections of the Armenians, Greeks (Uniats), and Syrians (Chaldeans), who, chiefly for political reasons, have made their peace with the Papacy. They have succeeded, by special dispensation from the Pope, in preserving the use of their na tional language in their liturgy, in return for their political support, and, except in the dress of their priests, are not distinguishable from their fellows of the old faiths. The Protestantism of Turkey needs no special description, following as it does closely in the lines of the churches of America and England. Except in rare cases there is little emphasis laid upon creeds. Of the doctrines, perhaps the one that is most prominent is the one that Luther pressed so hard Justification by Faith and for the same reason. There has been no effort to establish new dogmas. The new church was a civil even more than a relig ious necessity. In most cases every effort has been made to avoid antagonism to the old churches, in the belief that the emphasis laid upon truth would crowd out the error. The Protestant churches of Turkey are distinguished from the old churches rather by their conception of sin, its character and heinousness, the absolute necessity of a change of life, and the idea of individual communion with Christ, as a per sonal Redeemer and Saviour, than by elabo rate creeds or confessions. Church services take on the non-liturgical form, partly because that has been the habit of the missionaries, partly because of the natural repulsion of the soul, awakened to a sense of its personal need, to a ritual where personality was lost in forms that had practically lost their meaning. Government. The Government of Tur key is often called " Theocratic." In the sense that the Sultan as Caliph is the head of the Mos lem religion, as well as of the Turkish Empire, and that all civil authority centres in the ecclesi astical, this is correct. Mohammed claimed to derive his power from God by special dispen sation through the Archangel Gabriel, and committed his authority to the Caliphs, whose descendant or representative is the Sultan. But as for any personal relations between the Sultan and Deity, they are no more than those of the meanest of his subjects. He is the repre sentative of divine authority, but by no means its medium. To apply the term " theocratic " to it as to the Mosaic government is incorrect. Both theoretically and practically the Sultan is the head of the government. He has the usual number of Ministers, each responsible for the minutiae of his special department of Foreign Affairs, The Interior, Finance, Com merce, War, Marine, Public Instruction, and Evkaf, all presided over by the Grand Vizier; but any question may be referred to him, and he keeps his eye on all the different lines of governmental policy. So too the Sheik ul Islam and the Ulema guide the affairs of the church, under his supervision, and, whether in civil or ecclesiastical affairs, the Palace is constantly a most potent factor, liable at any moment to- interfere with the best-laid plans of subordi nates, and assume direct control even of the- minutiae of administration. That administra tion, in its civil department, is in general on much the same plan as that of the European, governments, at least in the cities of the sea board. The interior is divided into provinces,, whose boundaries are indefinite and constantly modified to suit political exigencies of many kinds. Side by side with the civil administration are the judicial and ecclesiastical, and the three are often so intermingled that it is impossible to separate between them. The judicial is based in some respects upon the Code Napoleon, TURKEY 418 TURKEY but in others on the Che ri or law of the Koran, nnd where one ends and the other begins it is impossible to decide. Especially does this intermingling become manifest in questions affecting real estate. All landed properties in Turkey are in general divided into two purls, mulk and vacouf. The former corresponds very nearly to freehold, the latter pays rent to some mosque, or " pious foundation " of some sort, either directly or indirectly through some beneficiary. The former is transferable in full, the latter only on condition of payment of the vacouf tax, which also carries with it certain restrictions, imposed by the ecclesiastico- judi cial laws of the empire. Mulk can be made vacouf at any time by the act of the owner, but vacouf can be made mulk only by securing an exchange with some other piece of equally valuable property or by the payment of a .sum of money which shall represent the continued payment of the tax. It will be readily seen what an opportunily is thus oll ercd to those who would hinder or prevent the erection of buildings for missionary purposes, or even the building of a church or school for native Prot estants, in places where the local authorities, whether Moslem or Christian, are opposed. That so much has been accomplished in this line is a great tribute to the wisdom and patience of both missionaries and natives. The peculiar relations between the Moslem Government and the Christian communities.and between the different Christian communities themselves, offer special perplexities. When the Moslem conquered Constantinople, the question arose of his relations to his Christian subjects who refused his faith. To put them to the sword was not only practically impos sible, but would deprive the government of much income. It was the natural way for the Moslem to consider that he must deal with them through their religious chiefs, and hence the ecclesiastical rulers of the different sects were appointed their civil representatives. At the same time the special right to judge con cerning all relations in any way coming under ecclesiastical jurisdiction was committed to their representatives, and the result was that, except for purposes of general taxation, the Turkish Christian subjects formed nations as distinct from each other as from their Moslem rulers. These distinctions it has been the con stant effort of the government to gradually obliterate, and to bring all alike under the full control of the distinctively Turkish courts. The position of foreigners in Turkey has been somewhat peculiar. When the first trea ties were made between Christian governments and the Sublime Porte, the question of juris diction over foreign residents was solved by clauses appended to the treaties making such residents amenable solely to their own consul ar courts. Special privileges of introduction of articles for personal use, of the enjoyment of certain customs, etc., were allowed, and in feneral the foreigner was absolutely indepen- ent in his person and personal property of the Turkish officials. No police officer could lay hands on him, or even enter his door, except as he received special authorization from the con sul of the country to which he belonged, and no Turkish court could summon him to its bar. During the first part of the present century the "capitulations," as these clauses were called, continued in full force, but of late they are gradually being either disregarded or repealed, the Turkish Government claiming that foreign ers in its land have the same rights, and no others, that a Turk has in other lauds. Ilisfofi/.The history of Turkey is of the utmost Importance to the student of Christian missions. Only by a careful survey of it from the time when the Byzantine Empire com menced to decay can he understand how the present condition is but the crystallization of conditions that existed many centuries ago. The capture of Constantinople by the Turks, and the establishment of the internal regulation of the empire on the basis of an absolute union of church and statt, or rather of an absorption of the state by the church, for not only the Moslem but the Christian, acted upon the .social, civil, and religious condition of the land like a sudden petrifying power, and when the present century opened it found a country which had practically slept for nearly four centuries. The modern era of Turkish history, which is all that space and the general purpose of this article will allow, commences with the reign of Mahmoud II. (1808). More than any, perhaps, of his predecessors, Mahmoud realized the trend of modern progress, and he understood very clearly the situation in which he found his em pire. Napoleon had just uttered his famous prediction that Europe was destined to be either all Cossack or all Republican. The French Revolution on the west, Russian aggression on the east, were stirring influences that he felt must be fatal unless they could be checked. Internally there was commotion. The Janis saries had ruled so long that the upturning of their kettles was a more serious affair than a death in the Palace. The feudal chiefs of Asia Minor were growing more and more restive, and the army was in danger of disorganization, through their refusal to send recruits to the order of the Sultan. Greece was feeling the impulse of the strife for freedom. Mohammed Ali was laying the foundation of his power in Egypt, while Albania was practically independ ent under Ali Pasha of Janina. A less vigor ous, indefatigable, progressive man would have succumbed, and the Cossack would have carried the day. Mahmoud set himself to his task with courage, but the forces against him were too strong. He succeeded in overpower ing the Janissaries, reorganized his army, and successfully withstood an attack from Russia; but England and France interfered and forced upon him the Treaty of London, 1827, and the Treaty of Adrianople, 1829. Greece was de clared free, and the Dauubian Principalities were placed under the protection of Russia Meanwhile Mohammed Ali was increasing in power. The traditional hostility of England and France manifested itself more and more in the Mediterranean. France espoused the cause of the Pasha, while England supported the Sultan. The rivalry became open war, and the Albanian leader threatened the very existence of the Turkish Empire. Just at this crisis Mahmoud died (1839), leaving the Caliph s sword to his oldest son Abd ul Medjid, an amiable but weak and irresolute man. Eng land and France saw at once that the danger foreseen by Napoleon was upon them. The " Cossack " was an immediate probability, the " Republican " (Louis Philippe was then reign ing) a remote possibility. Accordingly they united their forces, and by the treaty of 1841 TURKEY 419 TURKEY confirmed Mohammed Ali in the possession of Egypt as vassal to the Sultan, and assumed a European protectorate over the Turkish Em pire. No sooner wTls this settled than intrigues opened again. England, realizing the necessity of the situation as affecting her relations with India, placed one of her strongest men at Con stantinople. Sir Stratford Canning (afterwards Viscount Stratford de Redcliffe) was an able, far-sighted, truly Christian man. Not only did he comprehend the general political bearings of the situation, but he understood clearly their social, civil, and religious relations. He real ized that for the Christian races of Turkey it was in a sense a choice between two evils the despotism of a weak Sultan amenable to in fluence aud under obligation to Christian nations, or that of the Czar, secure in his posi tion and utterly beyond the reach of any motives except those of aggrandizement of empire. With marvellous patience and skill he set himself to his task of strengthening his hold upon the Sultan. French and Russian ambassadors alike had to yield to the great " Elchi," as he was called. One after another, reforms were introduced. The Hatti Sherif of Gulhaue announced the speedy establish ment of institutions "which should insure to all the subjects of the Sultan perfect security for their lives, their homes, and their property, a regular method of collecting the taxes, aud an equally regular method of re cruiting the army and fixing the duration of service." But proclamation was one thing, enforcement another. Palace intrigues supple mented those of Russia. The Turkish officials saw their opportunities for oppression and bribery disappearing, and offered to the new reforms an Oriental shrug when they did not positively refuse obedience. Genuine advance was, however, made. Torture and the death- penalty for apostasy from Islam were abolished, and the bastinado was forbidden in the schools and finally in the army. Christian evidence in courts of law was rendered legal, if not always actual, and there appeared possibilities for the future where hitherto there had been absolutely no hope. Then came the stirring scenes of 1848 and 1849. Kossuth and some associates took refuge with the Porte, which refused to give them up to the power that had crushed the Magyar government. Nicholas, flushed with his victory, looked forward to the speedy ex tinction of Turkey, aud in 1853 proposed to the British ambassador at St. Petersburg a plan for the division of " the Sick Man s" in heritance as soon as he should expire, and claimed the right of a protectorate over the (then 12,000,000) Christian subjects of the Sultan. This was naturally objected to by the Porte, and was followed by the entrance of the Russian army into the Danubiau princi palities. England took up the side of Turkey, and France, angered by the Russian claims in a contest between Latin and Greek priests in Jerusalem, added her forces to those of the Sultan, while Sardinia took her place for the first time as one of the allied powers. Austria also entered the Danubian principalities with her army, and hostilities were transferred to the Crimea. The victory of the allied powers resulted in the Treaty of Paris, which affirmed the neutrality of the Black Sea, the indepen dence and integrity of Turkey, abolished the Russian protectorate over the Danubian princi palities, closed the Bosphorus and Dardanelles to foreign ships of war while the Porte was at peace, and emphasized the principles of the Hatti Humayoun, guaranteeing complete relig ious liberty and the carrying out of the reforms already promulgated, but leaving the administra tion entirely to the Porte, aud forbidding all foreign interference. In 1858 Lord Stratford was replaced by Sir Henry Bulwer, aud English influence at the Porte rapidly lessened. Then commenced a time of national extravagance. Hitherto Turkey had been an almost unknown factor in tbe markets and Bourses of Europe,but now in vestors began to crowd in. The adoption of the Code Napoleon in civil courts, and the in troduction of customs revenues, etc., necessi tated the employment of vast numbers of Euro peans, who looked upon the Turks as legitimate prey. Financial propositions of every sort were made; bonds were offered for sale, and the government was fairly launched upon a course of financial management to which it was an utter stranger. When Abd ul Medjid came to the throne he had reversed the usual custom of his ancestors, and spared the life of his brother, Abd ul Aziz; and he on the death of Medjid, in 1861, became Sultan. A morose, selfish man, bent upon gratifying every whim of the moment, he lent a ready ear to the ad ven turers that thronged Constantinople. Palaces, public buildings of various kinds, sprang up on every hand. A fleet was necessary and it was furnished, while contractors in every depart ment grew rich at the expense of the govern ment, which, elated by the hitherto unheard-of possibility of borrowing unlimited sums of money, on which only interest was payable, went into the wildest extravagancies. Mean while the Druze massacres of 1860 had resulted in the French occupation of Syria. Wallachia and Moldavia united in the kingdom of Rou- mania, and Servia became independent. The Russian Embassy was practically supreme, Sir Henry Bulwer, Sir Henry Austin Layard, and Sir Henry Elliott being utterly unable to cope with Count Ignatieff. The year 1869 saw the completion of the Suez Canal, intensifying England s interest in keeping her connections with India clear, and tbe collapse of France in the war of 1870 made it possible for Lord Beaconsfield to secure from the feeble Khedive a controlling interest in that great water-way. The abuses rife on every side increased. Inter nal politics developed two parties, Old Turkey and New Turkey, the former entirely under Russian influence, the latter siding with Eng land. The leader of the latter, Midhat Pasha, an energetic, shrewd man, contrived a plot to replace Abd ul Aziz by his nephew Murad (eldest son of Abd ul Medjid). A deliverance (fetoah) was secured from the Sheik ul Islam to the effect that a Caliph who ceased to be capable of reigning could be deposed. There was no question about the incapability of Abd ul Aziz, and the revolution was easily carried through. But Murad was even less capable, and in three months gave place (May, 1876) to his brother, Abd ul Hamid II., the present Sul tan. Midhat aud his associates were exiled, and Old Turkey remained in the ascendency. Numerous efforts were made to secure genuine reform, but in vain. Revolt in Bosnia and Her zegovina spread to Bulgaria, and the Bui- TURKEY 420 TURKEY garian massacres gave Russia the pretext for entering the Balkans in 1877. England held aloof, stipulating the neutrality of Egypt. Austria had received her price in Bosnia and Herzegovina, and Russia met Turkey aloue. The campaign of the Balkans resulted in placing Constantinople at the mercy of the C/.ar, and the Treaty of San Stefauo made Russia supreme in the Balkan peninsula, and gave her a strong hold on eastern Turkey. This was more than England and Austria could stand. The British fleet entered the Marmora, covering with its guns the Russian camp at San Stefano. Austria gave tokens of hostility, and Russia, ill prepared for a general European war, consented to the Conference of Berlin. This granted the independence of Bulgaria (q.v.). assured Bosnia and Herzegovina to Austria, enlarged the borders of Greece, regained a por tion of Eastern Turkey for the Sultan, and guaranteed internal reforms, especially for the Armenians. Since then there have been no great changes except that Eastern Roumelia was joined to Bul garia in 1885, and Prince Alexander, who proved not as amenable to Russian influence as was desired, was seized, forced to abdicate, and was replaced by Prince Ferdinand. (See Bul garia. ) The present (March, 1891) condition of the "Eastern Question," which is still voiced by the famous prophecy of Napoleon, may be briefly summed up. 1st. Internal. The ruling influences among the Turks represent neither of the parties of a few years ago. Taking as his motto "Turkey for the Turks," the Sultan, with a patience, skill, and persistence that mark him as a most im portant factor in the politics of the day, is en deavoring by every means in his power to strengthen the Turkish as distinct from the Christian element. Christian officials are less and less in favor. Advances are made where - ever they seem likely to strengthen Islam, or when they are so vigorously pressed that re fusal is unsafe. Little by little the concessions wrung by early treaties, or guaranteed by arrangements many centuries old, are being quietly forgotten or slipped aside in an uuno- ticeable way. Recognizing that the time of rule in Europe may be limited, and that Asiatic Turkey must be their home, everything is made to tend toward the development of distinctive Moslem rule in that section. Sections that have been distinctively Christian are being occupied by Moslems. The Koords are extend ing until they are found all through the moun tainous regions even of Asia Minor. Circassians and Lazes are located on the plains, and all are suffered with little or no hindrance to persecute, hamper, and distress the Christians, with the evident desire of making them as weak an ele ment in the country as possible. These disturb ing forces, however, are by no means always under the control of the government. There is no love lost between the Ottomans and their subject Moslems, not a few of whom are looking forward to a time when the Turk shall be forced to recognize them at least as equals. < )f these the Koordish element is undoubtedly the most vigorous. It has representatives high in office in Constantinople, who are ambitious not merely for Islam but for their own race. The Christians are in a state of turmoil and unrest. Naturally exasperated by the con tinued refusal or failure of the government to grant the reforms that have been promised, feel ing more keenly the oppression they suffer (even though it be no worse than of old, if indeed as bad), watching with envious eyes the success that has crowned the efforts of Bulgaria, the Armenians besiege Europe with claims for pro tection. Regardless of the fact that there is scarcely a section of the empire where they are not in an actual minority,certain agitators, for the most part outside of the country, keep up the demand for an autonomous Armenia. .Most of the people, feeling the impossibility of this, are content with improving their condition as best, they can, protesting against real abuses, of which there is a full supply.and deprecating the conflicts which invariably end in the weakening those who are already weak, and strengthening the strong. Among the Greeks there is less of commotion, though a no less careful and jealous watch is kept upon the efforts of the Turkish Government to deprive them of rights accorded to their church when Moham med II. captured Constantinople, and assured to them repeatedly by his successors. The Protestants, both Armenian and Greek, recog nize the importance to them of the changes that may take place at any time, but hold them selves quiet, not undertaking the impossible; strengthening themselves, careful to accord to law and to avoid every appearance of hostility, while claiming in full the rights that belong to them. Meanwhile certain influences are at work among every class, modifying each, sometimes silently, but not the less surely; often unnoticed, yet which at no distant day may be most potent factors in the political sit uation. Of these the most prominent perhaps is Edu cation. The presence of Robert College on the Bosphorus, the American College for Girls in Scutari, the Syrian Protestant College at Beirut, and the many others through Asia Minor, have had a mighty influence in stirring the popular demand, until there is not a city in the empire, scarcely a town or village, where there is not a certain amount of educa tion. This education is not always thorough or complete, but it is opening the eyes of the people to truths that have hitherto been unrecog nized, and no efforts of ecclesiastics or govern ment officials can close them. The wide use of the French language has occasioned a great influx of French literature and French phrases, and it is not infrequent to hear some Armenian Greek, or even Turk, boast of being a libre penseur." Free-thinking is spreading, and with it the ideas of modern socialism. As yet confined chiefly to the cities of the seaboard, they are spreading into the cities and towns of the interior, and are exerting an influence which it is impossible to measure but which is not less potent. Next to education as a very positive element in influencing the political condition of all classes of the empire is the introduction of European modes of life. The change in this respect is most marked; and though detailed notice is out of place here, the fact that the Oriental simplicity of manners, from which has come in no small degree the vigor of the Ottoman race, is fast becoming a thing of the past, is of most practical import. Parallel with these is the growth of infidelity. This will be especially noticed below, under the head of TURKEY 421 TURKEY Mission Work, but it should be mentioned here as a most important element in politics. The condition of the Turkish Empire, both Moslem and Christian (except the Protestant), is rapidly assuming the complexion of the late Roman Empire. Religion is a good thing for the masses, but for the educated, the leaders, it really has no existence. It continues only as a political bond. In the consciousness of this among the more sincere Mohammedans of Koordistau, Arabia, and Africa lies the ground for such movements as those of the Mahdi, de claring that the Caliph has fallen from his high estate and no longer deserves to hold his posi tion. But not only of the Turk is this true, it is true also of the members of the so-called Oriental churches, Armenians, Greeks, Jacob ites, etc. The spirit of nationalism that has grown up within their church life has crowded out in a great measure the spirit of religion, but has brought with it a feeling of contempt for all spiritual life. Thus there is little or no power of real patriotism. They are glad to get outside help if they can, but have in the past been willing to do little or nothing for themselves. The internal aspect of the Eastern Question then is practically this. The dominant race is straining every nerve to strengthen its hold upon the country, but has largely lost those elements of strength that formed the basis of its early growth, without replacing them by others. The subject races, divided among themselves, grasping at anything that seems to offer them auy help, are waiting, sometimes patiently, sometimes impatiently for the action of the European Powers. 3d. External or European. The Eastern Question as it affects the European Powers has always presented many phases, somewhat com plicated, and not infrequently contradictory, according as they are regarded from different standpoints or at different times, which, how ever, need not be remotely apart. Indeed so shifting are these phases that a statement which is true one day may be very incomplete and unsatisfactory a week later. The most important single factor is unques tionably Russia. The intentions of the Czar have always been a matter of much discussion. It has been positively affirmed and as vehemently denied that he meditates absorbing the whole Turkish Empire, and cutting off England s con nections with India by the Red Sea, while he proposes to make Afghanistan a passage-way to the Punjab. Whatever may be said of these ultimate designs, there has been little doubt of his desire to hold Constantinople, make the Black Sea an inland lake, and utilize the power thus gained to dominate the Mediterranean. The course of events in Bulgaria, Servia, Mon tenegro, and Greece indicate very clearly that what he failed to secure at Berlin he is striving hard to accomplish by other means. The officer ing of the Bulgarian army with Russians, and the sudden withdrawal of them all just as Servia had commenced an unprovoked attack; -the abduction of Prince Alexander; the repeated snubs to Prince Ferdinand, and the numerous plots against his life; the support of the claims of Karageorgevitch in Servia, indicate very clearly the desire of the Russian Government. It is also claimed, and is positively believed by many, that the repeated disturbances in EVzroom, Con stantinople, and Crete have been fomented, if not immediately by Russian agents, at least by committees of Armenians and Greeks acting in concert with Russians. That Russia would at any time within the past five years (1886-1891) have made war had she felt that the time was propitious, and for the purpose of capturing Constantinople and extending her boundaries in Eastern Turkey, hardly admits of a question with most. Russia may thus be considered the radical element. The conservative elements are England, Aus tria, Germany, Italy, and Bulgaria. (1) England. The interest of England in the Eastern Question is primarily occasioned by her commercial relations. For Russia to hold the Bosphorus and the Dardanelles would be a most serious menace to English commerce. Even supposing that Russia cares nothing for India, should any difficulty arise between the two Powers, Russia would be able within thirty-six hours, without any warning, to completely paralyze all passage through the Suez Canal, and render even Malta useless for defence. The far-reaching effects of this need not be detailed. There are other elements British investments in Turkish securities; interest in the people of Turkey, especially the Christians, whom she would most unwillingly see under the thrall of the Czar; there is also the general importance of not allowing such a preponderance in the coun sels of Europe to any one government. (2) Austria. With Austria it is a life and death struggle. The peculiar composition of the political family over which the House of Haps- burg reigns is such that to seriously disturb the balance kept with such difficulty would destroy the whole. Any one who has read the accounts of the Czech movement, centring in Prague in Bohemia, will easily see that to bring a great Slav Power to the very border of the empire would produce a disturbance that would break the empire to pieces. But not only is there the Czech element in the North. There are other kindred races the Lansatiau-Serbs, Slovaks, etc. that would inevitably be drawn in. Hun gary would be almost alone, and the Magyars would feel again the iron heel of the Czar. (3) Germany. While Germany would not be affected immediately in her territorial posses sions by the Czar s conquest of Constantinople, she would feel very much the overwhelming power that such occupation would give. With Austria gone, Germany could hardly hold her own against Russia in any case of rival interests, while liable more than ever to French reprisals. Her interest is a general rather than a specific one. (4) Italy s interest in the Eastern Question is occasioned by her great coast-line, which would be entirely at the mercy of a Power that could mass a great navy securely behind the Darda nelles, and could hurl it in a few hours at almost any portion of her coast. (5) Bulgaria. With Bulgaria even more than with Austria it is a question of life or death. When the Treaty of Berlin was signed, Russia was looked upon by the l>u!garians as their national benefactor, and there was no feeling but of profound gratitude. With the course of events, however, that feeling has changed to one of bitter hostilily. As it has become evi dent .that, however much the people of Russia may have desired the freedom of the Bulgarian from the Turkish yoke for their own sake, the TURKEY TURKEY Russian government looked upon it simply as a means loan end, and that a purely selfish end, the Bulgarians felt outraged and resolved that they \vould not give up their independence, no matter what it cost. The} have quietly, firmly held their own, refused all bribes, evaded ail enticements, repelled all atlaeks. To them the Eastern Question is simply one of national existence. There remain two countries directly interest edGreece and France. Greece is divided. She dreads the Colossus of the North, yet has a feeling that even Russia will find it hard to absorb Greece, and watches with divided in terest the course of other Powers, glad to avail herself of whatever advantages may fall to her share in a general melee. France, alone, appears to have anything to gain by Russia s conquest of Constantinople Too far removed to have any fear of territorial loss, she feels that there is a possibility that a Russian alliance, under such prestige as that conquest would give, might help her to secure revenge for provinces lost to Germany. Still there are some Frenchmen who realize that a nation s life is not benefited by repeated reprisals, that peace is better than strife, and that such a power as the Czar would then wield might be a constant menace to the peace of Europe. Externally, then, the Eastern Question is summed up in this: When will Russia feel herself strong enough to strike for the prize she covets, and what price will the rest of Europe pay to prevent her success? As to the solution of the problem, it is scarcely wise to hazard a conjecture. The most popular proposal is to make Constanti nople a free city under international guaran tees, and leave the Turk to establish himself in Asia Minor with his capital again at Broosa or Konia. Meanwhile a new element is entering into the question. Mission work is spreading over the empire, carrying in its train education, moral quickening, a growth in the sense of individual responsibility and self respect., and a clearer conception of human rights. Mission, IFor/c. The general history of missions in the Turkish Empire is sufficiently noted elsewhere (see articles on the societies mentioned below, and also Albania, Armenia, Bulgaria, Koordistan, Nusairiyeh, and Yezi- dees). It is needful here to give merely an outline of the work as a whole, and show its relations to the peculiar problems, political, social, and religious, of this interesting field of foreign missions The territory of the Turkish Empire is well covered by the mission societies. The A. B. C. F. M., the oldest in the field, also occupies the largest territory the whole of European Tur key, together with Bulgaria south of the Balkans, Asia Minor, Eastern Turkey, and Me sopotamia. The Presbyterian Church (North) occupies Syria and a portion of Eastern Tur key, where Xestorians are found in Koordistan. The Methodist Episcopal Church (North) has its work in Bulgaria, north of the Balkans. The Reformed Presbyterian (Covenanter) Church of America has its stations in Northern Syria and Southern Asia Minor, and the Pres byterian Church (South) holds a portion of Macedonia. There are also some congregations under the care of the Foreign Christian Mis sionary Society (Disciples) in Asia Minor, and & few Baptist Churches, at one time under the care of the American Baptist Publication Society. The Church Missionary Society has considerable work in Palestine, the Friends of England have a mission in Syria, and a single medical missionary among the Armenians of Constantinople. The Free Church of Scotland has a station at Shweir in Syria, the Reformed Presbyterian Church of Ireland one at Idlib, near Antioch, and the North Africa Mission one at Hums in Syria. There are also a number of schools in Syria supported by the Lebanon Schools Committee and British Syrian Schools Association. The missions to the Jews of the various English and Scotch societies at Con stantinople, Smyrna, Adrianople, and in Pales tine are specially noted in the article 011 the Jews. The Bible work of the empiie is carried on by the American and the British and Foreign Bible Societies, and the National Bible Society of Scotland. The American Bible Society occupies the territory covered by the American mission societies, except Bulgaria, while the B. and F. B. S. works Bulgaria, the western coast of Asia Minor, and Palestine. Constan tinople and Smyrna are shared by the two societies. The National Bible Society of Scot land has a depot at Salonicain European Tur key. If we turn now to the population, we find that the work for the Armenians is carried on chiefly by the A.B.C.F.M. ; for the Greeks by the A. B. C. F. M. and the Presbyterian Church (South); for the Bulgarians by the A. B. C. F. M. and the Methodist Episcopal Church (North); for the Ma- ronitesand Syrians by the Presbyterian Church (North) and the various English and Scotch societies and committees; while the Nusairiyeh are the chosen field of the sturdy Scotch Cove nanters. The Turks, Arabs, Koords, Yezi- dees, etc., have been the care of all the societies, though the C. M. S. is the only one that has made a special effort to establish mission work distinctively for Moslems, if we except an- effort commenced but not developed under the aus pices of the A. B. C. F. M. Not merely is the territory thus provided for as a whole, but it is well covered in its differ ent parts. True to the best policy, the mission aries have from the beginning sought the centres. Not always the largest cities on the basis of a census, but those which for one rea son or another furnish most opportunities for reaching the widest circle of people. Thus, in Asiatic Turkey, from Trebizond on the Black Sea to Port Said in Egypt there is not an im portant seaport that has not either a force of missionaries or an established congregation with its pastor or preacher. These include Tre bizond, Ordoo, Kerasuude, Samsoon, Constan tinople, Bauderma. Dardanelles, Smyrna, Mersine, Latakia, Tripoli, Beirut, Sidon, and Jaffa. Other less important places, such as Sinop, Imboli, Edremid (Adramyttinm), Adalia, Alexandretta. receive the regular visits of evangelists or colporteurs. In the interior, Er/rooui, Van, Uitlis, Harpoot. Sivas, Ce-area, Broosa, Aintab, Marash, Mardin, Mosul, Uagdad, Damascus, Zahleh Jerusalem, are fall mission stations, while Er/ingen, Moo.sh. Sert, Diarbekir, Arabkir, Malatia, Amasia, Vuzgat, Angora, Konia (Iconium), Afiou Kara lli>sar, Kutahya, Aleppo, are fully equipped with native churches. These are all centres, and around many of them arc grouped numerous TURKEY TURKEY smaller places where there is a successful work being carried on. If we turn to European Turkey and Bulgaria we find the same true. Salonica, Monastic, Seres, Samakov, Philippopolis, Loflcha, Sistof, Rustchuk, Varna, are mission stations, while Solia is in special cliarge of the Bulgarian Evangelical Society. Uscup, Bansko, Yambol, Plevna, Adrianople, Itodosto, are among the most important out-stations. In all there are over 400 stations and out- stations, with 102 ordained missionaries, 150 organized churches with a membership of 15,128, while nearly 30, QUO pupils are enrolled in the various schools, and there is an average annual sale of about 60,000 copies of the Scriptures in whole or in part. There are of course sections where there is comparatively little accomplished, but these are few. In the main the Turkish Empire is well covered, and it may be truly said that there is scarcely a village, except in the mountains of Koordistau and some parts of Mesopotamia and Syria bordering on Arabia, that does not have at least occasionally the opportunity to hear the gospel, while in some cities, notably Aintab, Marash, Harpoot, the evangelical ele ment is so strong as to be a very important factor in the general life of the people. Mission work in the Turkish Empire thus has passed the exploring introductory stage and reached that of development. It is no longer experi mental; it has settled down to the same problems that meet the church in other lands, affected yet by the fact that it is still rejected totally by the immense majority of the people, and looked upon with varying degrees of distrust by the greater part of the remainder. We will look now at the relations that mission work in Turkey holds to the differ ent classes of people whom it seeks to influ ence. I. THE JEWS. When the first missionaries entered the Levant in 1819, their special mes sage was to the Jew r s. Not many years passed, however, before that branch of the work was given up by them as manifesting less oppor tunity for success than others. At present it is chiefly educational. Large schools are sup ported by the Scotch and English societies, especially in Constantinople, Smyrna, Salonica, and Jerusalem. There are also numerous preaching services, and there is enough of success manifested in the Christian life of converts to keep the laborers from being dis couraged in their work or giving up the hope of a redeemed Israel, apart from their faith in the promises of the Scriptures. Mission work among the Jews is, however, so distinctively sectional, and confined to them as a race, that it enters as a comparatively unimportant factor into the question of the conversion of the empire as a whole. II. THE ORIENTAL CHURCHES. When missionaries first turned their attention to the Christian churches of Turkey, their one idea was to secure reform within the churches themselves. So close to the creeds and con fessions of the Reformation were those of the Armenians, Greeks, Nestorians, that it seemed to them a comparatively easy task to show the incompatibilty between those confessions and the actual practices of the church. Thus every effort was made to come into cordial relations with the people, and all idea of a separate com munion was specially disclaimed. This course was favored also by the eagerness with which these churches looked for foreign sympathy and aid in their bitter struggles with their Moslem rulers. It was not long, however, before the ecclesi astics saw that the new ideas would inevitably result in loosening and ultimately destroying their control over their followers. Thus they massed their power against the new doctrines. An excommunicated man had no rights that a Turkish court could recognize. He was no body; could neither marry, nor be buried; could not buy, sell, or employ. He had abso lutely no status as a citizen. The result was that the formation of a Protestant civil com munity became absolutely essential to the very life of Protestants. Then other influences began to come in. The introduction of Euro peans into the commercial and governmental affairs of the empire, brought with it the introduction of French and German thought. With increased ease of access to Europe more and more of Armenian and Greek youth sought education in Paris and Vienna. Re turning they brought with them the free- thinking of the day, and the grip of the church, not only on their belief but their life, began very perceptibly to loosen, and the ecclesiastics began to think that perhaps they had not been absolutely wise in their repulsion of evangeli calism. In the mean time it became evident that these Protestants were no less national in their feeling than the orthodox, indeed had an even clearer conception of what a true national life was. The experiences of Bulgaria assisted in this, and the graduates of Robert College and the Home School (BOW the American College for Girls) gave very clear proof that the study of the Bible did not make a man or woman less capable of good work for his people. General intercourse also had its advantageous results, and the chasm between the two was less and less marked. The result has been that in very many sections of the empire there is a con stantly growing cordiality between the evan gelical and the orthodox communities. Bishops, vartabeds, and priests are preaching gospel sermons, in-some cases Sunday -schools and Bible classes are started, in order to satisfy the grow ing desire for religious instruction. With infi delity staring them in the face the leaders of the old churches are coming more and more to look upon the missionaries and the native evan gelical churches as allies rather than enemies. The problem of missions in Turkey in theii relations to the old orthodox churches is, on the one hand, so to establish the evangelical churches in faith and life that when a reunion with the others comes they shall not be borne away and swallowed up; on the other, to con vince the old churches that their one aim is to establish the kingdom of God, not a temporal organization, and at the same time to set forth in the evangelical churches as clear and accu rate an idea as possible of what constitutes a true church life. III. MOHAMMEDANISM. The general relations of evangelical missions to Mohammedanism are fully set forth in the article on that subject. It is needful here to note only such points as are specially brought out in the Turkish Em pire.. The first feeling of the Moslems of Turkey toward the new sect was one of amused and TURKEY 423a TURKEY rather tolerant indifference. Indeed, in not a few instances Turks who saw the simplicity of the evangelical worship, the absence of ritual, of pictures and priestly rule, the stress laid upon spiritual worship, said: " Why, these are Moslems." The use of the Bible in distinction from the creeds of the church compared favor ably in their eyes with the position they ac corded to the Koran, and a Koordish chief once said: " Why do not the Bible Societies print and bind the two books together? then we should have the complete revelation." For a while this cordial feeling for Protestants as distinct from the Orthodox rather increased, except when the influence of ecclesiastics (either personal or pecuniary) secured special hardships for those who had dared to brave the power of the church. The missionaries had great in fluence, both because of their means of access to Lord Stratford and because the Turkish officials recognized, in many cases, their free dom from political motives. Little by little, however, this changed. Shrewd Mollahs saw, as Armenian and Greek bishops had al ready seen, that these new people were exerting an influence that would in time cut the ground entirely from under their whole system of belief and government. Then commenced a most determined and bitter opposition. Not in appearance, that was in most cases friendly, but in the form of hindrance. Censorship of publications was made increasingly stringent. Customs regulations were made more and more onerous. The necessary permits for buildings, churches, schools, and even private dwellings were refused or delayed as long as was possible. Any Turks who manifested a leaning toward or an interest in the Bible were quietly spirited away or arrested on some fictitious charge. Spies were everywhere. Occasionally some one more bold than his fellows, or feeling more secure in his position and relations with Porte or Palace, would give expression to his feeling that the work of the missionaries was really a good thing for the empire, but means were generally found to neutralize the effect of such a statement. In not a few instances laws were promulgated especially directed against the missionaries. Vexations upon vexations were put upon them. The result has been that there have been very few conversions of Moslems to Protestant Christianity. There have come, however, from every side constantly increasing testimonies to the hold that Christianity is getting upon the people of the land. The number of Scriptures sold to Moslems indicates a profound interest in the Bible, which cannot fail to bring forth fruit in Christian life. Islam in its historic inception was in a great degree a protest against a devitalized polytheis tic Christianity. If Moslems are to be brought to Christ, it must be largely through the ex ample and influence of a living Christian church. The problem of missions in Turkey in their relation to Mohammedanism is to develop a native church freed from the errors of the old churches, strong in its belief in the unity of God, manifesting in its daily life an educated Christian faith. In meeting these problems, missions in Turkey rely upon five special agencies: 1. Evangelical preaching; 2. Bible distribution: 3. Education; 4. Publication; 5. Social influence. 1. The Evangelical preaching of Turkey is very largely, in most cases almost entirely, in the hands of the native pastorate. These men, educated in the different seminaries and col leges under such men as Cyrus Hamlin, George F. Herrick, H. N. Barnum, George Washburn, T. C. Trowbridge, C.- H. Wheeler, S. H. Cal- houn, Daniel Bliss, J. H. House, and many others, are taking a position of constantly in creasing importance. Men of large views, earnest Christian spirit, they have done much, not only to build up the native evangelical churches, but to convince others that Protestant Christianity is a genuine power in the world for good. Not only in the larger cities but in the smaller places they are doing a great though often unheralded work, laying foundations in Christian character for future building. 2. Bible Distribution. There is probably no mission field where this department of mission work is more thoroughly organized so as to reach periodically every portion of it than the Turkish Empire. This has been already spoken of in the articles on the American and the British and Foreign Bible Societies. 3. Education in connection with the mission ary work has been a normal growth. Free primary schools were first started. Schools, called theological, to educate native ministers and teachers soon followed, and were free to the class for which they were designed. Girls boarding-schools were also established early, the first in 1840. All this work was rudimen tary. In 1863 Robert College was opened on the Bosphorus, and, almost simultaneously, the Syrian Protestant College at Beirut. These institutions mark the beginning of serious educational work in Turkey on the basis of re quiring pupils to pay reasonably for their in struction, and on a plan of thorough training with an ample and well-prepared curriculum. They had much to contend against in the as yet feebly developed desire among even the people of the seaboard for a college education. They had also to meet the opposition of many Christian men, missionaries and supporters of missions, who, in their zeal for the largest development of the evangelistic work, were jealous of an elaborate course of collegiate training. The first years of those colleges were marked by a slow growth. Classes of five, three, two, in one case of only one, were graduated. In the course of a decade of years the increase was abnormal. There was a plethora of raw material which had to be in part eliminated that what remained might be assimilated. The institution at Scutari, Constantinople, now known as the American College for Girls, was started at this time, and struggled, in its inception, through difficulties and limitations similar to those from which the College on the Bosphorus had emerged. Between 1871 and 1875 two colleges in the interior of the country were projected, and in the latter year were opened, viz., the Central Turkey College at Aintab, south of the Taurus Mountains, and the Armenia now Euphrates College, at Harpoot, east of the Euphrates River. These colleges show points of resem blance and of unlikeness to each other and to Robert College. Their course of study is not quite so full as that of the colleges on the sea board. German and Italian are not needed in the interior, and much better work is done at Robert College in the physical sciences and in chemistry than is yet possible in an interior college. But the colleges of the interior have the advantage of being in closer touch with the TURKEY 4236 TURKEY races to be reached and moulded by them. Moreover, Robert College has had the unique opportunity of exerting one of the controlling forces in the birth of free Bulgaria. The colleges of the interior are available to a very large number of youth who could not meet the much greater expense of education at the capital, au expense about fourfold greater. The Syrian Protestant College at Beirut is specially spoken of in the article on Syria. In the year 1875 began that remarkable ad vance movement in female education, under taken by the Woman s Boards, which has already resulted in sixteen colleges or girls boarding-schools within the bounds of the three Turkey missions, viz., at Constantinople, Marsovau, Smyrna, Adabazar, Broosa, Cesarea, and Sivas in the western Turkey mission, at Aiutab, Marash, Adana, and Hadjin in the Central Turkey mission, and at Harpoot (a de partment of Euphrates College), Mardin, Erzroom, Bitlis, and Van in the Eastern Turkey mission. This movement, conducted in great quiet, without noise or ostentation, marks a new era, a veritable revolution in education, in Turkey. In September, 1886, the school at Marsovan formally became known as Anatolia College, and took its place beside the other two interior colleges. This college has the unique advan tage of location in the heart of a large Greek and Armenian population and educates the two races together. It has also, as yet, in 1890, the unique disadvantage of being obliged to do its work without permanent resources. In other missions the work has been carried on on a smaller scale. In Bulgaria, Samakov, with its college, seminary, girls school, and department for manual training, has exerted a marked influence upon Bulgaria, not less potent, if less prominent, than that of Robert College. In Syria, the theological seminary at Abeih paved the way for the Syrian Protestant College at Beirut, with its full collegiate and medical departments. The graduates of both, especially of the latter, are rinding their way not only through Syria and Egypt, but through North Africa as well, and will be among the most efficient workers as the Soudan is opened and the great Arabic-speaking world of Africa comes within reach of the Gospel. There are also the numerous English and Scotch schools mentioned above and in the article on Syria. In Egypt there are two centres of educational influence the College of the United Pres byterian Mission at Assiout, and the schools of the same Board at Cairo. At Assiout there are two departments, for young men and young women, distinct in organization yet really one in influence. This growth of education, especially within the last seven or eight years, has developed the following noteworthy results: a. The youth of Turkey can pay for their education, where terms are made light, accord ing to location of the college, and such propor tion of aid is given, through scholarships, and by furnishing work, as is done in the colleges of this country. b. This securing of the privilege of Christian education through strenuous exertion on the part of pupils and their friends is one of the most essential conditions of realizing that growth in manly.self-reliant.aspiring character, and that establishment of a vital, self -propagat ing Christianity, without which education is nowhere a blessing. The plan of education now adopted has already yielded excellent results in this way. The more men, or races of men, are held down by the incubus of poverty, the more urgent is the necessity of rousing the will-power to self-help, by every right device and pressure. c. It is the stand taken and the work done by Americans in the recent years, in the matter of education, which has won the confidence of the best men of all races in Turkey. d. It is this influence alone which can fit the several races for their future and hold in harmonious relation one to another, all those whose vital interests are identical. e. These American colleges furnish in large part the models in education for all races, and train large numbers of the teachers. It was after Americans gave the signal that Armeni ans, Greeks, Bulgarians established for them selves any schools worthy of the name. The Turks have ideal capacity for establishing ex cellent schools on paper, and ideal incapacity for establishing them in any other w ? ay. They also are already recognizing the American lead ership, and will, it may be hoped, profit by the example set them. f. All discussion among missionaries and their supporters relative to the utility of educa tion and to the comparative value of educational and evangelistic work has ceased. 4. Publication. There are two centres of missionary publication in the Turkish Empire, Constantinople and Beirut. The work at Beirut is entirely Arabic, that at Constantinople includes Turkish, Armenian, Greek, Bulgarian, Judaso-Spanish, Koordish, etc. In each place some of the best of missionary strength has gone into the work of providing not only the Bible and religious books, but periodical lit erature, educational works, and such general literature as a growing Christian community is constantly demanding, and in ever-increasing quantity. Aside from the work of Bible trans lation in these different languages, the work done in Turkey by Geo. W. Wood, Edwin E. Bliss, I. F. Pettibone, J. K. Greene, H. O. Dwight, T. L. Bviugton, R. Thomson, and in Syria by W. W." Eddy, H. H. Jessup, C. V. A. Van Dyck, G. E. Post, and many others is work that is telling all over the empire in the correction of erroneous views, not by antagon izing their errors, but by presenting the truth. (See also article Periodical Literature.) 5. Social Influence. This is an ever-increas ing power in Turkey. The ready access gained to all classes of people, the power of personal presence and actual acquaintance has done and is doing a great deal tow r ards preparing the w r ay for the entrance of the Gospel. Many old-time prejudices against those that "having turned the world upside down, are come hither also," have quietly but absolutely disappeared before the presence in an Armenian, Greek, Maronite, and Turkish home of a simply dressed, unas suming Christian lady. Many an ecclesiastic has found it impossible to harangue against one whom he knew from personal acquaintance to be a Christian gentleman. In the Turkish Empire the bars are down, the gates are open. It is only necessary to hold the vantage-ground gained and to make steady ad vance, in order to solve the deepest problems of the Eastern Question by building up the kingdom of God in the lands where it was first established. TURKISH MISS. AID SOO. 424 TURKISH VERSIONS Turkish Missions Aid Society. Headquarters, 32 The Avenue, Bedford Park, Chiswick, London, Eng. In 1853-4 Rev. C. G. Young, a minister in the North of England, travelling in the East, came into contact with missionaries of the American Board engaged in work among the Armenians in Constantinople, and was greatly impressed with their devotedness and zeal. Much spiritual success had been achieved, and the educational efforts of Dr. Hamliu and others tilled him with admiration. He studied the work in all its branches with the utmost care, and returned to England with a burning desire to do something effective toward the support of a mission which was full of promise for the evangelization of the Turkish Empire. He took every opportunity of telling what he had seen, and of urging that an endeavor should be made to associate Christians of all the churches in an effort to co-operate with those already in the field. Other circumstances con tributed to awaken interest in the subject. The Eastern question was assuming an acute phase. The Sultan was looking to Britain for support against Russia, and public opinion was ripening in favor of intervention. Sir Stratford de Red- cliffe, the astute and able English ambassador at the Porte, had shown himself friendly to the educational efforts of the American mis sionaries, and sought to influence the Sultan in the direction of a policy of toleration in re ligious matters. For several years Christians in Britain had watched with sympathy the con verts among the Armenians, who had been grievously persecuted. The moment was favor able for an effort of some kind. Mr. Young sought to interest Christian men of various de nominations in the matter which lay so near his own heart, and to a large extent he succeeded. In response to an invitation by circular, a large meeting was held to consult how best to take advantage of openings for spreading the gospel among the Armenians and Greeks of the Otio- rnan Empire. Other meetings followed; and at last, on the 3d of July, 1854, the Turkish Mis sions Aid Society was fairly launched at a public meeting held in the Lower Room of Exeter Hall, at which the Earl of Shaftesbury, who had been elected president, took the chair, One of the resolutions adopted at that meeting was as follows: " That the facilities now provi dentially afforded for circulating the Holy Scriptures and preaching the gospel in the Turkish Empire, and the cheering tokens of success which continue to attend existing mis sions there, especially that of the American Board, and also the peculiar circumstances of the country at the present crisis, call for special efforts by British Christians to furnish the pecuniary aid required in order to the wider extension of missionary operations." On that resolution the Society was based, and it is en tirely undenominational, both in respect of the fact that its supporters and subscribers may be long to any and every branch of the Christian Church, and in respect of its funds being ex pended without taking account of the ecclesi astical relations of the societies or individ uals assisted. The first rule of its constitution runs thus: "The object of this Society is not to originate a new mission, but to aid in the exten sion of gospel work in Bible lands, especially that carried on by the Americans." It will thus be observed that the founders de liberately preferred to establish an agency for providing pecuniary help to those on the field, then chiefly American, and, by implication, to all such evangelical churches and societies as should at any lime thereafter undertake gospel work within that region. This plan of operations has been faithfully carried out, and the T. M. A. S., although not now so largely supported as formerly, con tinues to work on the same lines. It makes its special province the assistance of truly Christian work all over the Bible lauds, and missionaries in Greece, Bulgaria, Constantinople, Asia Minor, Eastern Turkey, Persia, Syria, and Egypt have borne grateful witness to its importance and value as a factor in the evangelization of the East. During the civil war in America, when the resources of the foreign missionary societies were so seriously crippled, the aid afforded by this Society was particularly helpful, and ac knowledged as such. The organ of the Society is "The Star in the East," published quarterly. The president is The Earl of Aberdeen ; the treasurer, Lord Kinnaird; and the secretary, Rev. T. M. Brown, D.D. Turkish Versions. The earliest trans lations of the Holy Bible into Turkish appear to have been two, which were made about the middle of the 17th century. One of these, in one of the Eastern Turkish dialects of Central Asia, was made by the Englishman Seaman about 1666. The other, in the Western or Osmauli dialect, was executed at Constantinople about the same time, by Ali Bey, chief inter preter at the court of Sultan Mohammed IV. This scholar was a Pole, captured by the Turks in childhood, and educated as a Moslem among the slaves of the Sultan s palace. He seems to have made his translation of his own accord; but when it was done he handed over the manu script to the Dutch Ambassador at Constanti nople, who sent it to Leyden to be printed. The manuscript remained in the library of the University in that city a century and a half, when it was unearthed by Baron Von Diez, once Russian Ambassador at Constantinople. Baron Von Diez agreed with the British and Foreign Bible Society to superintend the print ing of the book, thus providentially preserved, against the time of the formation of a Society which would take an interest in its publication. He died, however, before he had completed the collation of the manuscript. Professor Kieffer of the University of Paris was then entrusted with the work, and in 1819 he at length brought out the New Testament, which was published on the plan of exact conformity to the ancient manu script of Ali Bey. This idiomatic and simple version of the Scriptures might have answered for the need of the different classes of the population of Turkey, had it not been delicient in accuracy of ren dering the original. The edition published under the circumstances related above was promptly suppressed on account of this defect, and the British and Foreign Bible Society caused a revision to be made by Professor Kieffer. which was published in 1827. Ali Bey s version, again revised in 1853 by Turabi KtTendi, and in 1857 by the lexicographer Redhouse.was freely circulated in Turkey until 1866. The various" revisions to which it had been subjected had modified the native sim- TURKISH VERSIONS 425 TURKISH VERSIONS plicity of the style of AH Bey, under the in fluence of the theory that the language of such a work ought to be modelled on that of works of the Turkish classical period. At the same time the work had not been entirely recast by any one of the revisers The result was unsatis factory: the style was not smooth, and too often the meaning of the word was obscured to the intelligence of the common people by the intro duction of Arabic or Persian phrases prized by Turkish writers mainly for their sonorous cadences. In the meantime contribulions of material for a Turkish version of the Scriptures had been made on an entirely different line by mission aries of the American Board. With a view to placing the Scriptures in the hands of the large section of the Armenians of Turkey who use the Turkish language but xvrite it with the characters of the Armenian alphabet, Rev. W. Goodell in 1831 published at Malta, in the Ar menian characters, his translation of the New Testament into Turkish. He afterwards revised this work, and completed a translation of the whole Bible, which was published in the Ar menian character at Constantinople in 1857, a newly revised edition of the same being pub lished in 18(53. This Armeno-Turkish version of the Scriptures was notable for the simplicity of its style. It has been for nearly thirty ye ir.i in the hands of the Armenians of Turkey, and is beloved of multitudes as the very Word of Life, notwithstanding its too evident imperfections in the matter of idiomatic expression. Owing to these imperfections no edition of this version lias ever been printed in the Turkish (Arabic*) char acters. After the Crimeun War, with its assistance to Turkey rendered by Christian troops, a strong interest in the Christian Scriptures appeared among the Moslems of Turkey. The version of the Scriptures accessible to them, as has been seen, was a sort of patchwork, which impera tively demanded improvement in the presence of the many Turkish inquirers seeking to ex amine the teachings of Christ. The British and Foreign Bible Society, with which was afterwards associated in this good work the American Bible Society, appointed Rev. W. G. Schauffler, D.D., formerly of the American Board s Mission at Constantinople, to make an entirely new translation of the Bible into Turk ish. Dr. SchaurHer brought tried and eminent abilities to this task, which he completed in 1873. The New Testament of this version was pub lished in 1866; and tentative editions afterwards issued, of the Pentateuch, the Psalms, and the Prophecy of Isaiah, are the only parts of the Old Testament of this version which have been published. The reception given to these parts was not satisfactory. While scholars praised the beauty of its diction, the common people were not moved by its words. The version was a specimen of good classical Turkish; but aside from the Gospels, which were simpler in style, it was unintelligible to people whose education was only moderate in degree. The difficulty lay in the fact that the canons of Turkish * The Arabic character is used in a large number of versions, the Persian, Turkish, Hindustan, etc., but varies somewhat in style. The fonts used at Bey- rout differ somewhat from those of Constantinople, Teheran or Bombay. Hence it is not as incorrect as it appears to speak of the Persian or Turkish characters, although they are virtually the same as the Arabic. literary style required all serious works to be composed upon a level attained only by the learned. The idea of a book which could be understood by the common people could not exist in Turkey; for the language of books was a separate language, spoken nowhere in the empire save in the ceremonious circles of public official life. The official and literary classes themselves rarely used in social privacy any of those sounding phrases with which they loved to prove their erudition in the artificial atmos phere of the court. And since the highest authorities deemed it impossible to depart from the classical standards, especially in such a work as the translation of the sublime poetry of the Bible, the problem of providing for Turkey a version of the Scriptures that should be respect ed by the small literary class and fairly com prehended by the illiterate multitude, seemed to be insoluble. But God was preparing the solution of this difficult problem. The great popular uprising against the Persian and Arabic rhetoricians, which within the last thirty years has completely revolutionized Turkish ideas of literary style, had already begun. A few bold writers among the Turks were already proving that an intelli gible style, which should honor simple " Turk ish" words much as good English writers honor the Saxon, could possess both grace and dignity. Under the influence of these circumstances, the Rev. A. T. Pratt, M.D./of the Mission of the American Board, made an attempt, with the assistance of the Rev. A. Constantian, pastor of an Evangelical Armenian church in Marash, to improve the style of the Goodell Armeno- Turkish version. This work, begun under the auspices of the American Bible Society, Dr. Pratt did not live to complete; but the success of his revision of the New Testament, tentative ly published in 1870, justified the decision of the Bible Societies to delay the publication of Dr. SchaufHer s translation until it had been revised by a competent committee in the hope of securing greater simplicity. Upon this com mittee the two Bible Societies associated to gether Rev. Dr. Schauffler, Rev. Dr. Riggs, and Rev. G. F. Herrick of the American Mission, Rev. R. H. Weakley of the Church Missionary Society s Mission, and Rev. A. Coustantian, they having the aid of two Turks of known literary ability. Dr. Schauffler early withdrew from this committee, which proceeded to make what was practically a new translation, with free use of the work not only of Dr. SchaurHer but of that of Drs. Goodell and Pratt. The committee s version was published in both the Armenian and the Turkish characters in the year 1878. In order to keep pace with the rapid progress of the new school of Turkish waiters in the direction of simplicity and strength of style, a revision of this version was made by the same committee, assisted by a score or more of corresponding members in various parts of the empire, and was published in Turkish characters in 1884, and in Armenian characters in 1888. This version is marked by precision in rendering of the original, and by strength and clearness in its Turkish style; ranking in this respect with the best of contem porary literature, and affording at last a version which the literary can enjoy and the illiterate can understand to a large degree. While changes still in progress in the Osmanli Turkish lan guage will naturally call in time for some further TURKISH VERSIONS 426 TUTUILA revision of the text, it seems probable that tin- two Bible Societies, by placing the work in the hands of this committee, have completed the labor of preparing the Osmauli Turkish version of the Scriptures a labor commenced almost 250 years ago by the slave AH Bey. A version of the Bible for the Greeks of Asia Minor who use the Turkish, writing it in the Greek characters, was prepared under the aus pices of the British and Foreign Bible Society in 1856 by Mr. C. Philadelpheus. A revision of this version, executed by two native gentle men, was published by the Society in 1884. This Greco-Turkish version unhappily leaves much to be desired in accuracy of rendering the original. A version of the Scriptures in the Azerbijan (or Trans-Caucasian) dialect of Turkish, spoken in the Caucasus and north-western parts of Persia, was undertaken by the American Bible Society, which published a New Testament in 1881, prepared by the Rev. B. Labaree of the American Presbyterian Mission in Persia. A version of the whole Bible in this dialect, under the British and Foreign Bible Society, has been made by Rev. A. Amirkhauianz of Tiflis, and Rev. Mr. Wright of the American Presbyterian Mission. The printing of this version is now (1890) proceeding at Leipsic; a curious and interesting detail of its publication being the fact that the proofs are read in Siberia, Mr. Amirkhanianz having been sent into exile by the Russian Government. Translations of parts of this Bible have also been made, under the auspices of the British and Foreign Bible Society, into the Kazan, Kirghiz, Uzbek, Jagatai, and Kumuki Turkish dialects in Central Asia, and into the Krirn dialect in the Crimea. (See articles.) (Specimen verses. John 3 : 16.) Arabic. Greek. Zipa r) TTOV Karap crefirt u /3e/3Tt, TUKI %ep ova Ivavav, fat 6\{Aayia, t XXa e-Treri Armenian. *** " ^"""""P ff Turton, William, a native of Barbadoes, who after conversion came to reside at St. Bar tholomew in 1785. He had formerly been a preacher in America, and on settling in St. Bartholomew made application to the governor for the use of the church, which belonged to t lie Swedes. At about this time the colony had been ceded to Sweden, and it was the only one in the West Indies belonging to that country. Mr. Turton also opened a school in connection with the church. Mr. David Nesbit, an English gentleman, was much interested in this work, and as it was more convenient to meet the Negroes in the evening on account of their employments, he advised Mr. Turton to build a chapel. In 1797 the latter had received such encouragement from those to whom he applied for assistance that he was able to build a chapel, and dwelling-house connected with it. The governor was his friend, and when some inhab itants of St. Eustatiusaud St. Martin s, who had come there to live, opposed Mr. Turton and appealed to the goveiuor to sustain them, he silenced them by saying, "Every man is at liberty to worship God according to his own con science." After the completion of the house of worship, the congregation, which at first num bered thirty, was increased to one hundred and ten. On application of Mr. Turtou to the Brit ish Conference of the Wesleyan Methodists, St. Bartholomew was put on the list of missionary stations. In 1801 Mr. Turton went to Provi dence, one of the Bahama Islands. Some un faithful missionaries had been there before him, and had done so much injury to the cause of missions that a law had been passed that no one should preach to the slaves. The governor granted him permission to labor among the slaves, but he had only commenced his work when the clergy objected to his administering the sacrament, and he was obliged to desist. They also tried to prevent his preaching during church hours. He went on with his work, however, and soon, under the patronage of some influential friends, he built another chapel for his now overflowing congregation. The people on the eastern part of the island had been living a long time without the knowledge of God, but under the administrations of Mr. Turton many became true followers of Christ. While the outlook in the country was so en couraging, the ministers of the Established Church in the town had not discontinued their opposition. Mr. Turton s health was much impaired, and he could not on account of this prosecute his work with the vigor the circum stances demanded. In 1804 Mr. Rutledge was sent out from England to help him. He con tinued to labor, principally in the Bahamas, till his death. Laws were finally passed in 1SKJ prohibiting the Negroes from attending meet ings at all, but after a few years they were repealed. In 1853 the members of the Method ist societies in the Bahamas numbered 2,800. Ttiticorin, a large town on the coast of Tinuevelli, Madras, India, 65 miles northeast of Cape Comorin. The appearance of the place and its neighborhood is very unattractive, since in parts the subsoil is so shallow that no plants or trees will grow, and elsewhere there is noth ing but heav\ r sand with palmyra palms and a few bushes. During the southwest monsoon the dust is intolerable. In value of its foreign trade Ttiticorin is second in Madras and sixth in all India. Its harbor, though shallow, is se cure. Population, 16,281. Mission station S. P. G. ; 2 missionaries, 18 out-stations, 11 schools, 383 scholars. Till uila, one of the Samoan Islands, South TUTUILA 427 UNITED BRETHREN IN CHRIST Pacific. High aud mountainous, of volcanic origin; its west end is covered with luxurious vegetation, aud thickly settled. Area, 50 square miles. Population, 4,000. Mission station of the L. M. S.; 35 native pastors, 19 other help ers, 550 church-members, 66 schools, 1,067 scholars. Tuwoii, a trading-post for the lower Niger valley, West Africa, at the mouth of the Brass River, on the Bight of Biafra. Mission station of the C. M. S. (1868); 1 missionary and wife, 2 native helpers, 1 church, 262 communicants, 1 school, 107 scholars. U. Udayagiri, a town in Nellore district, Madras, India. Formerly a place of im portance, strongly fortified, and containing temples and palaces, the ruins of which still re main. Climate hot, dry. Population, 3,885, Hindus, Moslems. Race aud language, Telugu. Social condition poor. Mission station Ameri can Baptist Missionary Union (1885) ; 1 mission ary aud wife, 25 native helpers, 6 out-stations, 2 churches, 150 church-members, 12 schools, 109 scholars. Udipi (Udapy), a town in South Kanara district, Madras, British India. Considered by the Hindus to be the most sacred spot iu Kanarese territory, and much frequented by pilgrims from Mysore. Population, 4,449, Hindus, Moslems, Christians. Mission station Basle Missionary Society; 5 missionaries, 4 missionaries wives, 29 native helpers, 1,081 church-members, 32 out-stations, 9 schools. Uclipuri Version. The Udipuri belongs to the Indie branch of the Aryan family of lan guages, and is spokeu in the province of Mewar, or Udipur. A translation of the Gospel of Matthew was published at Serampore in 1815, but was uever reprinted. tjaiiii Version. The Ujaiui also belongs to the Indie branch of the Aryan family, aud is spoken iu the province of Malwa. A transla tion of the New Testament into this dialect was made by Dr. Carey, and published at Seram pore 1824, but never again issued. Ulwar (Alwar), a city in Rajputaua, India, nearly in the centre of the state, 90 miles south west of Delhi. Climate hot, unhealthy. Pop ulation, 52,000, Hindus, Moslems. Language, Urdu. Natives poor, indolent, irreligious. Mission station United Presbyterian Church of Scotland (1877); 2 missionaries and wives, 83 native helpers, 1 out-station, 1 church, 27 church- members, 9 schools, 532 scholars. I manak. a town in Greenland, on an isl and at the mouth of the Baals River, 42 miles from New Herrnhut. Mission station of the Moravians (1861); 1 missionary and wife. For merly an out-station of New Herruhut, but finding that periodical visits were not sufficient to supply the religious wants of the people, a full station was afterwards organized. I mhala (Ambala), a town of the Punjab, India, 120 miles north-northwest of Delhi, on the route to Lahore. Climate of city dry, healthy. Population, 26,777, Hindus, Moslems, Sikhs, Christians. Language Urdu, Punjabi. Social condition rather low. Mission station Presby terian Church (North), 1848; 2 ordained mis sionaries, 1 missionary s wife, 1 female mission ary, 19 native helpers, 6 out-stations, 3 churches, 70 church-members, 7 schools, 807 scholars. I mlaf a. a town in Tembulaud, Africa, northwest of Buntiugville. Mission station of the S. P. G. (1873); 2 foreign missionaries, na tive preacher, 203 communicants. I nil \valiinu . a town in Cape Colony, South Africa, 75 miles south of Port Natal, 8 miles from the sea. Climate unusually healthy. Population, 12,000, Zulus or Bantus. Lan- fuage, Zulu. Religion, worship of aucestors. lissiou station of the A. B. C. F. M. (1852); 1 missionary aud wife, 23 native helpers, 3 out- stations, 2 churches, 184 church-members, 2 schools, 150 scholars. Univote (Groutville), a town in Natal, Af rica, 40 miles north of Port Natal, on the Uni vote River. It is situated in a well watered and wooded district, with good arable and pasture lands. Mission station of the A. B. C. F. M.; 1 lay missionary, 1 out-station. Umzumbc, a town of Southeast Natal, Africa, southeast of Unitwalume. Mission station of A. B. C. F. M. ; 2 missionaries aud wives, 1 female missionary, 1 out-station, 60 pupils. Unclop (Uudup), a town iu West Borneo, northeast of Banting and east of Quop. Pop ulation, 6,000. Mission station of S. P. G. (1864); 1 missionary, 350 communicants. United Brethren in Christ. The Home, Frontier, and Foreign Missionary So ciety. Headquarters, Rooms of the Society, Dayton, Ohio, U. S. A. The first missionary work undertaken by the Uuited Brethren in Christ was located in the home field. For this collections were taken, and expended by the Annual Conferences. The missionary spirit increased until in 1853 a society was organ ized for the prosecution of home, frontier, and foreign work. Its first foreign mission field was Shaiugay, among the Sherbro people, on the west coast of Africa. Work was begun here in 1855. The territory occupied by the Society covers about 7,000 square miles, and its mission aries visit nearly 400 towns. Seven stations have been established: at Rimbee, Shaingay, Manoh, and Boompehtook, on the coast; Manibo, on the Mambo River; Mo-fuss, on the Cargbror River; and Tonchohlop, on the Yalt ticker River. At Shaingay is located the "Rufus Clarke Training-school," from which it is hoped that many native missionaries may proclaim the gospel to destitute tribes around them. The Women s Board of the church, organized in 1876. maintains 3 statious, at Geemah, Samah, and Palla, on the Boomphe River. In these stations are uow about 5,000 native Christians, UNITED BRETHREN IN CHRIST 428 UNITED METH. FREE CHURCHES and a large number of pupils in the day and Sunday schools. A mission to China was entered upon in 1889. Work among the Chinese is also carried on in Portland, Oregon, and Walla Walla, Washing ton; and the [Society hopes at an early d;iy to extend this work to San Francisco and Sacra mento, California. A mission has been established in Naila, Bavaria, and among the Freedmeu in Virginia. United Methodist Free diuretic* Foreign Mission*. Headquarters, 17 WharndifC Road, Sheffield, England. The Missionary Society of the United Methodist Free Churches was formed in 1857, by a union of the Wesleyau Association with certain churches of the Wesleyau Reformers. The Wesleyau Association had, at the lime of the union, several missions in Jamaica and the Australian colonies, carried on by the united body, which also opened in a few years mis sionary operations in the new fields of New Zealand, East and West Africa and China. In the West Indies, the Wesleyau Association had been strengthened by the action of an ex- Wesleyan minister, Rev. Thomas Peunock, who b: ought certain churches under his care into that body. In 1838, two missionaries had been sent to Jamaica, who made little prog ress until after the time of the liberation of the paople from slavery; but since that period up to the present time the work has made steady progress in spite of some trying circumstances, which have only served to prove the loyalty and faith of its ministers and people. (a) Australia, and (b) New Zealand. () This mission had been commenced in 1849 by the Rev. J. Townsend, and its growth has been very slow. At the time of the union very little progress had been made. Of late, however, the Australian churches have advanced a little. New stations are being opened, with new mis sionaries; and the time is slowly approaching when the hope of this mission s becoming self- supporting will be realized. The present work in this field is divided into the two districts of (1) Victoria and Tasmania, (2) New South Wales and Queensland. The present mission ary staff is composed of 33 ordained ministers, 88 lay-workers, 71 churches and chapels, with 2,343 communicants. (b) New Zealand was entered in 1864 by the Rev. J. Tyerman. No incidents of special note have checked the slow progress of this work, but of late the mission has suffered from the temporary adverse cir cumstances of the colony. Th numerical loss has been the result of many people having changed their places of residence, but the natural advantages of the country, and the enterprise of the people give good ground for the expectation of a favorable change. There are now in this field 11 ordained ministers, 37 lay-workers, 946 church-members, 22 schools, 2,503 scholars. West Africa. The admission in 1859 of a body of native Christians of Sierra Leone into the missionary connection turned the attention of the Society to that field. Accordingly the Rev. Joseph New was sent out, and shortly after wards Rev. Charles Worboys. The work of these two men was of short duration, but of great success. The former died, and the latter was obliged to return home to recover his fast- failing health. Their places in the mission were not long left vacant, and many noble men have been found willing to risk the climate, so unfavorable to Europeans, and have carried on the work with much success. Churcho arc being erected, schools opened; and at the M crra Leone Ministerial Institute two young natives. .Messrs. Nichols and Thompson, are titling themselves for work among their countrymen. The native communicants in this mission now number 2,809. h ttxt Africa. The Christian missionary enter prise in Eastern Equatorial Africa can be traced upward to a most interesting origin, and downward through a most interesting history. To Rev. Dr. Krapf, the enthusiastic mission ary, East Africa owes most of its Christian mis sions, and to the Rev. Chas. Cheetham of Hey. wood, this particular mission of the United Methodist Free Churches; for Mr. Cheetliam brought before his denomination the uecessiiies of this field as represented by Dr. Krapf and so interested his brethren in the object of his own attention, that in 1861 the Methodist Free Churches, who were then seeking to send out missionaries to a heathen field, applied to Dr. Krapf for advice as to a sphere of labor. He promptly replied, recommending East Africa, and volunteered to conduct thither and estab lish firmly there four young missionaries, if the church would send them; and so in that same year, the Revs. Thomas Wakefield and James Woolner, accompanied by two young Swiss, sailed for Africa. Ere long the failing health of Drs. Krapf and Woolner made their return home necessary, and the two Swiss shortly followed them. Thus Dr. Wakefield was left alone until the latter part of 1862, when he was joined by the Rev. Chas. New. Together these patient missionaries held the ground under those vicissitudes of experience which all pioneers must pass through. In 186* Mr. Wakefield visited England, and in 1872 Mr. New, and their stirring addresses and eloquent appeals roused much interest in their work. When Mr. New returned to Africa in 1874 he attempted to open anew mission; but he was cru elly treated by a savage chief, and died alone, when trying to return to Ribe, before &uy one could come to his assistance. He was a mis sionary of the finest type, and his Society owed much to his life and lost much by his death. Mr. Wakefield, again alone, continued his work among the Wa Nyika race, dwelling along the coast about twelve miles from the Indian Ocean. In 1886 Revs. John Baxter, John Houghtou.and Rev. W.H.During.a colored min ister from West Africa, joined the mission, but after a short period Mr. Baxter broke down and was obliged to return home, and the Rev. John Houghton and his wife were murdered, along with a number of native converts, during a sudden rush of raiding savages at a new sta tion on the river Sana, where Mr. Wakefield had recently opened a mission to the Gallas. Rev. W. H. During, however, has proved him self a most successful agent of the Society. In 1887 Mr. Wakefield retired, and his place was tilled by the Revs. F. J. Heroe, T. H. Car- thew, and W. G. Howe, who were located re spectively at Ribe, Jomvu, and Goldbanti in the Galla country, where Mr. During is also at work. The very unsettled state of sociityin Hast Africa, and the contests which have arisen during the past year, in the Galla country es pecially, have hindered the progress of the mis- UNITED METH. FREE CHURCHES 42 J UNITED PRES. CHURCH OF SCOT. sion to a serious extent. It is, however, a cause for gratitude that the stations of the Society have not been assailed, nor their people scattered. The work is steadily and most hopefully increas ing, and is one of the best and strongest of the United Methodist missions. An important feature of its work is the successful way in. which it has come into contact with slavery. China. This mission was opened in 1864 by the Rev. Win. Fuller, at Niugpo. Here he was joined after a short time by Rev. John Mara, and iii 1868 the Rev. F. W. Galpin arrived in China, and for ten years served his church most faithfully. For two years of this time, from 1869 to 1871, Mr. Galpin was alone, but at the latter date Rev. Robert Swallow went out as his colleague, and located in Ningpo suburb. A little latter a third missionary, Rev. R. I. Exley of Leeds joined them; but his earnest work was ended in a very few years, for he died of consumption before he could carry out his plans for increased usefulness. His place was supplied by the Rev. Wm. Soothill, who was sent to take charge of Wenchow, the opening of which new station was the result of a visit of Mr. Galpiu s to England, where his representa tions of China s need roused the missionary committee to new efforts in its behalf. The work at this place was at first held in great dis like by the Chinese, whom the war with France had made distrustful of all foreign influence. At one time during a riot the mission premises were destroyed, and all missionary opera tions interrupted and discontinued; but when peace was once more restored the Chinese Gov ernment made full compensation for all losses, and work was resumed and grew more success ful than ever. In 1886 Mr. Swallow visited England, in order that he might, by acquiring some knowledge of medicine, fit himself more fully for his work, and also to interest the churches in his mission. At the expiration of the time necessary to accomplish both these objects he and his wife returned to Ningpo, where they have carried on their work with ever increasing success, and the efforts prove what three men are able to do among so many mil lions of heathen, even though they are restricted and their work limited for want of larger means and more helpers. The native converts of this mission number 365. United Original Secession Church of Scotland, South India Mission. Headquarters, Shawlauds, Glasgow, Scotland. The United Original Secession Church had its origin in 1733 in a secession from the Estab lished Church of Scotland, and for a few years the entire seceding body was known by this uame; but in 1761 another secession from the Scottish Church took place, which resulted in 1847 in the union of these two sections, giving rise to the United Presbyterian Church of Scot land. A small remnant of the Secession Church, however, did not join the United Presbyterians, but when that church took up their missions in the West Indies (see article on the United Pres byterian Church of Scotland) after a little time commenced new missions in the Central Prov inces of India, where the Rev. and Mrs. Ander son are now doing much good work at the town of Seoui. Evangelistic work progresses, and native children are being cared for and in structed at the orphanage and schools. United Presbyterian Church of Scotland. Headquarters, United Presby terian Church Offices, Castle Terrace, Edin burgh. The United Presbyterian Church of Scotland had its origin in a secession from the Established Church in 1733, and was at that time, and for a long time afterwards, known as. the "Secession Church." Another secession took place in 1761, those seceding at that time being called the " Relief Church." These were united in 1847, and since then the church has been known as the United Presbyterian Church. Early in this century two missionary societies were formed the Scottish Missionary Society, for the purpose of sending missionaries to the West Indies; and the Glasgow Missionary Society, for work in South Africa. A large number of the missionaries connected with these two societies were ministers of the Secession and Relief Churches, so that by the secession of 1733 the United Presbyterian Church has the honor of having kept evangelical truth alive, and the first Scottish missionary to the heathen, Peter Greig, was of this church, although an other society sent him out. Development of Work. 1. ATEST INDIES. (a) Jamaica and (b) Trinidad (a) The first mission undertaken by the United Secession Church as a body was in Jamaica, where the Scottish Missionary Society had already five missionaries, Revs. George Blyth, James Watson, Hope M. Waddel, John Cowan, and John Simpson, engaged in active work. In 1835 Revs. James Patersou and William Niven, the first missionaries of the United Secession Church to Jamaica, were sent out; and in 1836 the missionaries of both societies united and formed the Jamaica Presbytery. Under the harmonious co-operation in work which this union brought about, the mission prospered wonderfully, and between 1836 and 1840 three new stations, at Friendship (1837), Goshen (1837), and Mount Olivet (1839), had been occu pied, with constantly increasing success. In 1846 the negroes in Jamaica had been entirely raised from their degradation, and were so in terested in Christ ianity that they sent some of their own esteemed missionaries to their less, fortunate brothers in West Africa, thus com mencing the Old Calabar Mission of the United Presbyterian Church. In 1847 the complete union of the Secession and Relief Churches was consummated. The Relief Church, in anticipation of this union, had undertaken no denominational mission, but it is well known, however, that the Glasgow African Missionary Society was almost exclusively sus tained by the Relief Church. The first work of the United Presbyterian Church, formed in May, 1847, was to accept the transference of the stations and agents of the Scottish Missionary Society in Jamaica, and of the Glasgow African Society in Kaffraria. The stations formerly under the care of the Scottish Society have been greatly strengthened since their adoption by the United Presbyterian Church, though of late years the mission has been subjected to very heavy trials, and for a time disasters swept over it in close and appal ling succession. In 1846 the Rev. Mr. Niven, who had gone to the Great Caymans with a view of seeing Mr. Emslie, a new missionary settled at George town, on that island, perished at sea in a great storm which came upon the ship in which he was returning to Jamaica. He was followed in UNITED PRES. CHURCH OF SCOT. 430 UNITED PRES. CHURCH OF SCOT. a few weeks by bis young wife, to whom he had been married less than a year. Ill the course of a few months the Rev. W. P. Young, liev. J. Scott and his wife, the Rev. J. Caldwell, and Mrs. Wintou, the wife of another of the mission aries, all of whom had been but a short time on the island, were successively laid in the grave; and the} were afterwards followed by the Rev. W. Turubull and Mr. J. Drummond, who had been for some years a very useful teacher at Hampdvn. The burning of the West Indies steam-packet "Amazon" deprived the mission of the Rev. J. Win ton arid his newly-wedded wife. Other missionaries suffered in health, and were obliged to leave the country, so that in 1849 very lew workers of all the large mis sion staff were left to carry on the mission. It was some time before new missionaries were sent out to supply the vacant places, and in the meanwhile some of the congregations suffered greatly in their spiritual interests. Things had hardly begun to be settled before, towards the close of 1850, cholera made its appearance, and wrought fearful ravages. At Port Maria about two thirds of the population perished, and the disease, which was of the most malignant form, quickly spread to Kingston and other parts of the island. There was a great want of medical men and medicines in the island, and it was utterly impossible to stay the progress of the disease, and although business was suspended and every precaution taken to prevent its spread, the effort was of no avail, until after some days tlie force of the disease had spent itself. (Strange to say, while the pestilence was sweeping off hundreds, only one of the entire mission staff perished the wife of the Rev. Adan Thompson, who had been only about a year on the island. For a time after the panic was over unusual seriousness prevailed. The chapels were thronged, and although many returned to their old life, yet not a few were brought by their trouble to seek comfort of God. Before long new missionaries arrived, and the work was again in a state of prosperous activity. A first-class seminary was opened in Montego Bay, and is doing successful work. To this seminary a theological branch is attached for the training of native ministry, and this grad uates yearly several students of much promise. There are now in Jamaica 31 ordained mis sionaries (of whom 14 are natives), 16 native evangelists, 46 congregations with 9,131 mem bers. (b) Trinidad was occupied in 1835 by the Rev. Alexander Kennedy, who settled at Port-of- Spaiii. The progress of the mission has been uneventful, though steadily increasing in its influence and successful work. In 1842 a sta tion at Arouca was opened, and a little later one at San Fernando. At present there are in this island 2 European and 1 native ordained missionaries, and 3 congregations with 379 members, by whose aid extensive work is car ried on among the coolies. 2. Africa. (a) Old Calabar. In 1846, sent out by the Jamaica Negroes, the Rev. Hope M. Waddell, accompanied by Mr. Samuel Edgerly. Andrew Chisholm, a brown man, and Edward Miller, a pure Negro, began the Old Calabar Mission and the stiidy of the Efik language. It was originally hoped that this West Africa Mis sion would be chiefly prosecuted bytheNegroea when educated in the Jamaica field, and to some extent this hope has been realized. Mr. Wad- dell and his company, on arriving in Old Cala bar in 1846, were welcomed heartily by the kings of Duke Town and Creek Town, with both of whom a correspondence had previously been opened on the subject of the mission. They found both the kings and people somew T hat ad vanced in civilization. Many of the people spoke English quite well, and some of the chiefs could also write and read a little in that lan guage, although unable to read a printed book. They were anxious to have their children edu cated according to English methods, and were willing to be taught the Christian religion, for already the existence of God and of a future state was generally believed by them. They carried on considerable trade with England and with the neighboring regions about them, and thus obtained large quantities of foreign goods, and the handsome furniture and mirrors with which the houses of the kings were crowded. Yet in spite of this, ignorance, superstition, and cruelty everywhere prevailed. Under these cir cumstances the missionaries opened stations at Creek Town, Duke Town, and Old Town, and at each placesuitable buildings were erected, schools opened and largely attended in which the ele ments of a good English education were given, and in a very short time the Efik or Calabar lau- guagewas reduced towritingby the missionaries, and, by the means of a printing-press, school- books and the Bible soon appeared in the ver nacular. The missionaries also preached to the people, at first through an interpreter, and after wards without one. To facilitate this part of their work, a galvanized-irou church, made in London, was sent out and erected at Creek Town. Some time after its beginning the mis sion was reinforced by the arrival of the Rev. Win. Jameson, Rev. Wm. Anderson, and Rev. Hugh Goldie. The first of these, Mr. Jameson, died very soon after his arrival in Africa, but the other two are still at work. Later the ar rival of Rev. R. M. Beedie, Rev. A. Cruick- shank, Rev. E. W. Jarett, Rev. John Gartshore, Rev. James Luke, and Mr. John Morrison, all of whom are now in the field, raised the num ber of ordained missionaries to nine. There are at present in Old Calabar 8 stations at Duke Town, Creek Town, Ikorotioug, Ikunetu, and Adiabo, and the new stations at Ikotaua, Um- vaua, and Emovra-movra; 24 out-stations, 22 native agents, 3 uuordained Europeans, 311 church-members, 19 day-schools with 564 scholars. The printing-press is still at work, and a steamer has been provided for working in the interior, where it is expected that other stations will soon be opened. (b) Kaffraria. This mission was begun by the Glasgow Missionary Society, and in 1837 it was divided, one section joining the Free Church in 1844, and the other joining the United Pres byterian in 1847. Notwithstanding the wars that had ravaged that land, the work of the mission has been steadily carried or?. The first missionary was the Rev. Wm. Chalmers. Tiyo Soga, a son of one of Yaika s chief councillors, was trained under Mr. Chalmers, and having completed his education in Scotland, was or dained as a native missionary, but after a bril liant career died at the age of forty-four. The mission has now 4 stations in the Colonial Dis trict and 7 in the Transkei; 76 out-stations; 12 ordained missionaries, of whom one is the Rev. Dr. W r . A. Soga, eldest son of Tiyo Soga; 60 UNITED PRES. CHURCH OP SCOT. 431 UNITED PRES. CHURCH, U. S. A. native agents, 2,307 church-members, 43 day- schools with 1,735 scholars. 3. Asia. (a) India. The events of the Mutiny in India in 1857 led this church to open the first mission among the millions of Rajpu- taua and its feudatory states in the heart of Northwestern India, acting in this on the advice of Dr. John Wilson of Bombay. The Rev. Dr. Williamson-Shoolbred, an able student of the Edinburgh University, founded the mission at Beawar in 1860, and it has greatly prospered. Other agents followed him, and stations were opened in rapid succession at Musseerabad (1861), Ajmere (1863), Todgarh (1863), Jaipur (1866), Deoli (1871), Oodeypore (1877), Uhvaror Alwar (1880), Jodhpur (1885). " During thegreat famine of 1869 two of the missionaries, William and Gavin Martin, devoted themselves with self- sacrificing energy to the help of the sick and dying, and specially to the gathering in of hundreds of orphans who were left in destitu tion. This had a marvellous effect upon the people, and gave the missionaries generally a firm place in their confidence. The two brothers, first Gavin and then, a few years afterwards, William, were removed by death in the very midst of their usefulness; but their memory is still a power throughout Rajputana." At present the missionaries, ordained and medical, number 16, and the native agents 40. The work is being very successfully carried on by the 85 day-schools of the mission, which have an average attendance of 4,839 scholars. The church-members number 456. A mission press is successfully at work in Ajmere. (b) China. Manchuria. From 1862 to 1870 the only mission work of the U. P. Church in China was that of a medical missionary in Niugpo, but in 1870 Rev. Dr. Alexander Williamson was sent out, and a station was opened at Chefoo. In 1873 work was begun in Manchuria by the Rev. John Ross and Rev. John Maciutyre, and their work was so successful that the Society decided to remove the entire mission to this field, which was done in 1885. Dr. Williamson, however, remained at Shanghai in China proper, and devoted himself to the preparation of Chris tian literature for the Chinese. The work in Manchuria is largely increasing; nine out-sta tions have now been opened from the stations of Newchwang, Haichung, and Liaoyaug (occu pied 1872); Moukden, Tieling, Kaiyeren, and Saiping-Kow (occupied 1875). The desire of the mission is to open work in Korea, and in anticipation of this the Rev. Mr. Ross has prepared a translation of the New Testament in Korean. The mission staff at present employed in this mission includes 5 ordained foreign mis sionaries. 3 medical missionaries, and 19 native helpers. There are four congregations, with 795 members and 100 candidates. (c) Japan. The opening up of Japan in 1863 induced the United Presbyterian Church to send out several missionaries to engage in work there. Shortly after the establishment of the work they united with the American Presbyte rian Church (North) and the Reformed (Dutch) Church of America in forming the Union Church of Christ in Japan. The missionaries connected with this United Church now number eighty-two. The church-membership is 7,551, and in no previous year has the increase been so great. A large amount of evangelistic and educational work is being done every year. Fifty-nine young men are now in training for the ministry. The growth of self-support in the Japan Mission is very noticeable, and very soon the work of the Christian church will be largely in the hands of the Japanese themselves. Meanwhile the work advances, and there is every reason to hope that at no distant day the whole land will be won for Christ. The Society has, besides its home and foreign missions, considerable continental and colonial work (the former devoting most of its interest to Spain), and also a Jewish mission in Morocco, carried on under the superintendence of the Presbyterian Church of England, which is treated under the general head of "Jewish Mis sions/ q.v. United Presbyterian Chureh, Board of Foreign Missions. Head quarters, Philadelphia, Pa., U. S. A. The Board of Foreign Missions of the United Pres byterian Church dates from the organization of that church by the union of the Associate and Associate Reformed Churches in the city of Pittsburg, Pa., May 26th, 1858. It had its beginnings in the Board of Foreign Missions which each of these churches had before the above union. Its constitution was issued by the General Assembly in May, 1859. It was formally organized in Philadelphia, June 15th of that year, and was incorporated by the Legis lature of the State of Pennsylvania April 12th, 1866, under the title of " The Board of Foreign Missions of the United Presbyterian Church of North America. " This Board consists of nine members, each elected by the General Assembly of the church for a term of three years. The Corresponding Secretary, who is also appointed by the Assem bly for a term of four years, is a member of the Board exoffido. To this Board is entrusted everything pertaining to the foreign missionary work of the church in the interval of the meet ings of the Assembly, and to that body it must every year make a full report of its proceedings, its appointments of missionaries, its fields of operation, its receipts and expenditures, and its general condition and prospects of all the for eign work of the church. Its officers are a presi dent (Rev. W. W. Barr, D.D.), a recording secretary (Rev. D. W. Collins, D.D.), a corre sponding secretary (Rev. J. B. Dales, D.D.), and a treasurer (Jos. D. McKee). It is located in Philadelphia, and holds its stated meeting on the second Monday of each month. For a number of years this Board had under its care missions in Trinidad, Syria, China, Egypt, and India. At length it concentrated, under the direction of the General Assembly, its \vhole foreign work upon the latter two of these fields Egypt and India. The first missionary of the Board in India was the Rev. Andrew Gordon. He embarked for the field with his wife and sister on September 28th, 1854, under the appointment of the Board of the Associated Church, and fixed his first station at Sialkot in the Punjab. In 1856 he was joined by the Revs. E. H. Stevenson and R. A. Hill, and thus the mission was organ ized and manned as it came under the Board of the United Presbyterian Church in 1858. From the beginning it had two special meth ods of operation evangelistic and educational. Its first effort in the spirit of the great commis sion, " Go preach the gospel to every creature," has ever been to make the gospel known; and so UNITED FRES CHURCH, U. S. A. 432 UNITED PRES. CHURCH, U. S. A. it has sought to reach men in the mission sta tions, in bazaars, in itinerating from village to village, in tlie y.enanas ami in every place and way in which the missionary could by any proper means do the work. Next to this, and almost coexistent with it, has been educational work. Schools have been opened both for males and females wherever opportunity oll ered and the mission had the ability. These schools have gradually risen in grade from the primary to the collegiate and theo logical institute, whence young men in increas ing numbers are already coming to form a well-trained and able native ministry. For the girls also boarding-schools as well as others are opened, and many are thus in training for the forming and carrying on of Christian homes in their after lives. In all the schools, from the lowest to the highest, and for both sexes, the Bible is daily read, and the way of life is con stantly made known. MINION TO INDIA. This mission was com menced at Sialkot in 1855 by Rev. Andrew Gordon. The work now occupies 8 districts: Sial kot, Pasrur, East and West Gujranwala, Gurdas- pur, Pathaukot, Jhelum, and Zafarwal. The work is carried in four great divisions: 1. Evan gelistic. Besides the regular services at the churches, preaching tours are made throughout the villages, in the bazaars, and street cor ners. Churches have been organized in each of the districts, and in the Pasrur district there are three congregations. The total figures for this branch of the work are: 8 mission districts, 10 congregations, 51 stations, 511 villages containing 0,597 communicants. 2. Educational. At Sialkot there is a theo logical seminary, a Christian training-insti tute with 125 students, and a girls boarding- school with an average attendance of 45. Christian primary schools, boys and girls day-schools, and Sabbath-schools are conducted at all the stations and in many of the villages of the districts. In all there are 60 schools, 2,553 male pupils, and 3,164 female pupils. 3. Zenana work. This is carried on in both the city and the villages. In Sialkot, Gujranwala, Gurdaspur, and Jhelum many houses are open to the visits of the faithful women. 4. Medical work. A lady physician has charge of the Memo rial hospital at Sialkot City, which was opened with appropriate ceremonies December 30th, 1889. The work among the women is thus made practical and efficient. During the year over 5,000 patients were treated at the dispensary alone. The iorce of workers for the India Mission is composed of 12 ordained missionaries (11 mar ried), 11 female missionaries, 1 female medical missionary. (See also articles on Punjab and the above-mentioned stations.) MISSION IN EGYPT. The mission was be gun by the arrival in Cairo of the Rev. Thomas McCague and his wife, on Novem ber 15th of the year 1854. They were young and zealous, but they had no knowledge of the language at first, and therefore actual work for the first year or more was done by Rev. James Barnet, who joined them on Decem ber 5th of the same year, and who had been laboring in Damascus for several years in con nection with the same church. It was a favor able time for establishing a mission in Egypt, as Said Pasha, the chief ruler at that time, was favorably disposed towards European civiliza tion, and seemed not the least afflicted with that jealousy and hatred of Europeans so common among .Mohainnicdaii otlieials. For some years little was accomplished in mission work, except the opening of a school for girls and another for boys, and the observance of regular divine services on the Sabbath, at which, however, very few attended. All the difficulties of beginning such a woik wen- experienced. Jt was next to impossible to lind a suitable building, and few were willing to rent their houses to ihe propa gators of a "new religion;" yet it was some time before the persecutions of the spiritual rulers began. In 1856 Rev. G. Lansing also removed from Damascus to Egypt, taking up his residence first in Cairo and then in Alex andria, in 1851. About the same time .MN> S. B. Dales also changed her place of missionary labor from Damascus to Alexandria. Subse quently the work carried on by Dr. Philip at Alexandria, under the United Presbyterian Church of Scotland, and Miss Pringle s girls school, to the support of which the Ladies So ciety of Paisley, Scotland, contributed so long and so liberally, both passed over to the Ameri can United Presbyterian Mission, and Mr. John Hogg, then a student of theology, and assisted by Dr. Philip, joined the same mission, and was in May ordained by the Presbytery of Egypt, soon after its organization. Up to the year I860 the missionary operations of the United Presby terian Mission were, for the most part, con lined to Cairo and Alexandria, in each of which cities were a school for boys and another for girls, in which the missionaries sought to fill the minds of the children with Bible knowledge, and touch their hearts with the love of the Saviour. There were also preaching services, at which however few attended, not more than 15 or 20, in addition to those pupils who could be in duced to come. A few evangelistic trips for the sale of Scriptures and other religious books, and for preaching the gospel in an informal way, had been made both north and south of Cairo, and unsuccessful attempts had been tried to open regular mission work at Beuisouef, Luxor, and Assiout. At Assiout, Moslem hatred broke out against the mission s native agent there, and thirteen Moslems were imprisoned a year for beating him in open court; and the Coptic hierarchy had begun to traduce and malign the missionaries and decry their labors; while excommunication was threatened against any Copts who were disposed to read Protestant books, or meet with those who had joined the little Protestant church, and all who had pro fessed openly their belief in Protestant princi ples were made the subjects of the church s anathemas. All this meant not only that truth had been disseminated and had taken root in the minds and hearts of the people, but also that it had begun to exert an influence on their daily life. In 1860 Rev. S. C. Ewiug and wife and Miss C. J. McKown, and from that time onward for several years other recruits from America, joined the mission. Revs. Drs. Lan sing and Hogg, and their families, and also Miss Dales, were transferred to Cairo station in the autumn of 1861 and the following winter, making a strong missionary force in the capital. From that time the work began to prosper, the schools grew in the number of pupils and in efficiency; the attendance at divine service on Sabbath steadily increased; the property at the "mouth" of the Mooski, given by Said Pasha, was repaired and fitted up as mission premises, UNITED PRES. CHURCH, U. S. A. 433 UNITED PRES. CHURCH, U. S. A. containing residences for the missionaries and rooms for the schools, and a comfortable and commodious place for religious services. The central position of these premises, separated but not distant from the Coptic quarter, and in the very line of traffic and travel, helped to swell the number of visitors and inquirers. The truth began to exert a mighty power: persons from all parts of the country visited the mission book- depot on the Mooski on week-days, and the mission chapel on the Sabbath. Additions by profession of faith were made every few mouths. A commencement was made in train ing young natives for mission service. Sabbath- school work was prosecuted with vigor and success, and the organization of the first native Prot . slant church was effected in Cairo in the year 1863. From this time the work prospered more than ever before. Assiout was occupied by Dr. Hogg and family and Miss McKowu in 1865; Koos, near Luxor, was opened in 1865; Mo- deenet, El Fayoom, and Mansura in the Delta, in 1866; Siuoris El Fayoom, in 1868; Mooteea and Nakhaileh, near Assiout, in 1869; Bagore, Fahta, Rhoda, Luxor, and Suft Meedooui, in 1873; Goorneh, near Luxor, and Jawily. north of Assiout, in 1874; Ahnoob, near Assiout, and Sinhore, on the Fayoom, in 1875; Esneh and Ennent south of Luxor, Kosairou the Red Sea, and Zerabi near Assiout, in 1876; Dweir, Moo- sera, Beezadeeza, Marees, and Boolac, in 1877; Beni-Adi and Maufaloot in 1878; Akhmeem and Sanalio, in 1879; Minieh, Deir Aboo-Hiunis, and Tauta, in 1880; Azaimeh near Esueh, Kin- neh, Tameeyah, and El Korne El Akhdar, in 1881; Wasta, Moir, Tanda, and Beuisouef, in 1882; Tima, Abooteeg. and Furkus, in 1883; Edfos, Aboo-Kerkas, and Damiuhoor, in 1884; DeirEl-jenadily, Kome-espaht Busra, Menharg, Mahalla, Kafr-Bilmisht, Zagazig, and Mist Ehamr, in 1885; Deir-Birsha, Nezlet-Rooman, Fesli, Gerobeea, in 1886; Assouan at the First Cataract, Hammam, Serokiua, Nezlet-Nahkly, Dakoof, Tanbody, Safaneezah, and Atf-Haider, in 1887; Girgeh, Sidfeh, Mas oodeh, Shamee a, Beni-Aleig, Deiroot, Beni-Korah, Hore, Be- shoda, Boor/ain, Nezlet Aboo-Hamis, Supt El-Khumar, Aboo-Girgeh, Maidoom, Teeh El- Barood, and Fam El Bohr, in 1888; Deir Mawas, Roda in Assiout Province, Nezlet-Ham- zamee, Nezlet-Sultan Pasha, Hihna, Korne Ma- tai. El-Idwa, Fiddameen, Shiblenza, Dronka, and Koine Bedar, in 1829. These places are found all along the Nile valley up as far as As souan. In many of them meetings for prayer, singing, reading, and study of the Word are held every night in the week. The methods and means employed in the U. P. Mission are those generally employed by American mission ariesschool work, book distribution, evan gelistic work, zenana work. It has been the policy of the mission to leave to the natives themselves the primary education of their chil dren, and in consequence a large number of parochial or free schools have been established, supported entirely, superintended, and taught by them. The mission restricts its operations in the line of education for the most part to the training of teachers, and to giving instruction in the higher branches. Most of the teachers in the parochial schools were taught in the Mis sion Training-school or College at Assiout. There are also academies and seminaries for boys and girls at Alexandria, Mansura, Cairo, and Assiout, where instruction and training are given sufficient to enable pupils to prepare for school-teaching, or for taking positions in the government service. In these, as in all the mis sion schools, an hour every day is devoted to religious instruction in addition to the opening exercises in the morning. More than 800 Mo hammedan boys and girls are on the roll of the schools, and are receiving a Christian educa tion. The Training-school or College at As siout has a good corps of American and native professors, and has nue premises and a healthy location. The theological classes are taught in Cairo, and are steadily increasing in the num bers, character, and ability as well as piety of the students. Over 6,000 pupils were under in struction in the various schools during 1889. Having great faith in the power of the Word read in the homes of the people, the mission has given a good deal of attention to the distri bution of religious literature, educational, prac tical, and controversial, and to this end has opened depots for the sale of books in Alexan dria, Mansoora, Cairo, Tanta, Zagazig, Assouan, and Luxor, and employs a large number of col porteurs, who carry the books to the towns and villages. Over 35,000 volumes are thus dis tributed yearly in the Nile valley, man, . of these being Scriptures and other religious books, and all being of a useful character. Special attention has been given to the in struction of women, because it was seen that they were ignorant and superstitious and op pressed to a degree not understood in civilized countries; and their instruction and elevation are not only needed for themselves and their salvation, but also for the sake of the men, who cannot be enlightened and evangelized without the women. Opportunities for acquiring knowledge at public meetings are much fewer in the case of the women than of the men. On the Sabbath there is the custom among the men of visiting one another, and the women are expected to stay at home during the day and prepare the dinner for the company; while it is not consid ered proper for a woman to go out at night, even to religious meetings, unless accompanied by a male attendant. None of the women could read when the mission was established, and at the present time (1890) not more than one in 700 can read uuderstandingly, while a much smaller proportion can write. Under these cir cumstances the distribution of books among them is of little profit, and therefore it has be come necessary to visit them personally in their homes, and read to them out of the Scriptures in order to give them a knowledge of God, themselves, and the way of salvation. This is the necessity for the large and increasing force of unmarried ladies in the Egyptian Mission, in addition to the wives of the male missionaries. With the Bible in hand they go to the houses of the people, sometimes to teach them the art of reading, and always to read to them, and often accompanying the reading with prayer. Of course direct evangelistic work has pro duced the best results, especially where the natives themselves have earnestly taken a part in it. It has been the endeavor of the mission aries to enlist the natives in this work, whether in the zenana department or in the wider field of missionary effort among men and women indis criminately. This has been done by encourag ing them to take an interest in the nightly meet- UNITED PRES. CHURCH, U. S. A. 434 UNITED STATES OF AMERICA ings for prayer and the study of the Word, at which very often the natives are the leaders, and by adopting a system of local preachers something similar to that adopted by the Methodists. In many places an earnest Chris tian who can read intelligently can do good work among his own people in giving them a knowledge of the way of salvation, even though he may never have been inside of a school- house. Men, however, who intend to be per manent pastors are required to pass through a course of training similar to young men in the church at home, except that during their vaca tions they are sent out as local teachers and preachers to sow the precious seed and use their talents and learning. The missionaries them selves make frequent tours through the valley, visiting new places as well as old stations and organized churches, for the purpose of encour aging the workers, aiding in solving diffi culties, stimulating the people, and leading them onward and upward in the Christian life. Curiosity, as well as other motives, generally secures for them large audiences, and great good is always accomplished by these tours. No other means is more blessed than this in rousing the people from their religious indiffer ence and formalism, bringing them to see their need of a Saviour, and leading them to declare themselves on the side of the Lamb of God who takes away the sin of the world. This, with the liberal use of the native talent in all the de partments of the work, has been the chief cause of the success of the U. P. Mission in Egypt. If ever Egypt is to be fully brought to Christ, it will be done largely by itinerant evangelists, both foreign and native; both are needed to se cure, by the blessing of God, the best results in the salvation of souls and the dissemination of the truth. The chief difficulties with which the mission aries have to contend in Egypt are: 1st. 1 lie lan guage. No doubt the Arabic language is diffi cult. With time and application all may so far learn it as to be able to communicate their thoughts in it, but it will generally be with some faults of pronunciation and many of dic tion. Few can become fluent in the use of it. It is only by patient study, continual practice, and constant mingling with the people that a person, even with a natural talent for languages, will be able to acquire the easy and effective use of this language. In not a few instances in accuracy in the use of the language on the part of the missionary grates harshly on the ears of the people, and in the case of Mohammedans acts as a strong hindrance to their willingly lis tening to the gospel. They say that a man who uses bad grammar cannot have a good religion. 2d. The formalism of the religions of the people. All have a religion, but it is only a form. Prayer, repentance, faith, obedience, are all mere forms. There is no life, no reality at least few persons among the Egyptians are in dead ear nest in religion. Religion is a covering, a means of livelihood, an inheritance; and its rites are mere outward ceremonies, and its tech nical terms are lifeless, meaningless, except for outward effect. The truth preached to such a people is at first a mere sound: pleasant it may be to the ear indeed sometimes they smack their lips in expression of their admiration; but they have no idea that the preacher means what he says, or that he expects the hearer to accept and live in accordance with gospel precept. At first thev regard the gospel as another religion like their own. 3d. The character of mod of the so-called Christians residing in Egypt. French men, Italians, Greeks, Maltese, Germans, Brit ish, all bear the Christian name; but, alas! their lives are for the most part in direct contrast wiih the lives of true Christians, while the character of the Copts is equally bad. It i.s no wonder that the Moslem deridingly replies, " If these be Christians, I want nothing of Christianity: and if these be not Christians, why do not you con vert them first?" 4th. Add to these the customs and manners of the Egyptians, formed appar ently in direct opposition to the principles and requirements of the gospel of Jesus ( hrist. The manner of doing business among the various trades; the conditions of government service, re quiring work on the Sabbath; and the constant habit of lying and deceit in all the relations of life, render it difficult for a Christian to find employment or earn a livelihood. Such are a few of the many obstacles met with in conduct ing missionary work in Egypt, but by the Spirit of God quickening the converted soul, and by the grace of God strengthening the powers of the new life, the true Christian can overcome them all; and the gospel is, notwithstanding these obstacles, the power of God to the salva tion of souls in Egypt to-day as heretofore. United States of Ameriea. This is one of the greatest mission fields of the world. Ever since the days when the discovery of the New World and the condition of the savage Indians stirred up the Christians of the Old World to send missionaries, the history of Christian effort in the United States has been one of continual and almost unabated zeal and earnestness. The work has gone through the various stages of evangelistic and pastoral agencies in the older and more settled districts of the country, but there are always new regions to be cared for and new people to evangelize. The urgency, diversity, and magnitude of the work of Christian missions in the United States can best be understood by looking at the different elements which compose the popula tion, and the influences which affect the efforts of the church. 1. Work far the Native Population. Under this head we can consider the term "native" as including that part of the people who are native born or who have been located in the country for a period long enough to be natu ralized: the Indians, the Negroes, as well as the native Americans. The work for the Indian has already been treated of in a separate arti cle; the work for the Negro, as .well as for others, will be shown in the detailed ac count of the various Home Missionary societies which follows. The general facts in regard to this element of the population may be dwelt upon but briefly. The development of the great Territories in the West, and the consequent migration of the inhabitants of the older and more settled States, has caused the growth of mission work and the division of Christian work into two heads, pastoral and evangelistic (see Mission ary Methods). Pastoral work is carried on in the settled States; in the large cities it is com bined with the work of city missions (q.v.) in order that the poor and the ricu may have :in equal chance to hear and profit by the teach ings of the gospel. But as has been well said, UNITED STATES OF AMERICA 435 UNITED STATES OF AMERICA man is kept in the right path as much from fear of the censure of the surrounding commu nity as by the desire and purpose to do right for right s sake; and when the adventurous ones leave the well-ordered communities to go where they will be pioneers of civilization, they too often forget to take their religion with them; amid the freedom and license of the new life the ungodly become more so, while the nomi nal Christian soon loses even the name. Then the evangelistic methods of the church must be brought to bear upon these migratory mul titudes, and the parent churches send out mis sionaries to look after the stray sheep as well as to claim those who have belonged to no fold. The rapidity with which the Western States are increasing in population may be shown by a few instances from the figures of the census of 1890. The percentage of increase in the population of the North Atlantic States for the decade 1340-90 was 19.95; for the Northern Central States, among which are Michigan, the Dakotas, Kansas, and Nebraska, the percentage of increase was 28.78 ; and of the Western States, 71.27. The greatest percentage of increase was in the States of North Dakota (385.05), South Dakota (234.60), Montana (237.49), and Wash ington (365.13). The growth of the latter is phenomenal, as it is almost entirely during the last five years that the increase has taken place. How great a proportion of this increase is due to migration, and how much is properly referred to the arrival of emigrants from other coun tries, cannot be determined without more data than have yet been furnished by the Census Bureau; but the lessening rate of increase in many of the older States, such as Ohio, Indi ana, Idaho, Missouri, and Illinois, is distinctly traced to the migration of the people. Hence a great proportion of the rapidly increasing population of the Western Territories and States is made up of those who have severed family, social, and religious ties by moving into the new districts. Must these ties be left with no new objects around which to cling, until they shrivel up and- respond but slowly to any stim ulus ? Or shall the church keep pace with the world and supply new church ties as soon as the old ones are severed ; new places of wor ship, ere the habit of church-going ceases to exist; new influences for good before the care less or seared conscience fails to respond ? These questions indicate the nature of home mis sion work in so far as it concerns what might be called the peculiar objects of the church s care her own wandering sons and daughters. 2. Work for the Immigrants. Attracted by the visions of liberty, wealth, freedom ; driven out from their home-lands . by poverty, in crease of population, tyranny, and misrule; aided by cheapness of travel and the short time required for the journey, the emigrants of European countries have poured in upon the United States in a steady stream. According to the tenth census (1880) the total foreign-born pop ulation numbered 6, 679", 943. In " Our Country" Dr. Strong states that at a rate of emigration which the history of the past would give as a basis for the future, the total foreign popula tion in 1900 will be 43,000,000. This influx of foreigners is regarded as the most dangerous element which threatens the civil and religious life of the country. The time is past when the immigrant was hailed with joy. There is now no great urgency for his labor. His morals, his socialistic, anarchistic tendencies, his con ception of liberty as license, his inability to appreciate the honor and responsibility which go with the right of franchise, all these make the average European emigrant one of the most objectionable of strangers. The re sults of this immigration are seen distinctly upon the statistics of crime, and these foreign ers compose a formidable element to be looked out for and opposed by the church. Many of these immigrants come from Christian com munities, but they are influenced in the same way as the native American is when he changes his home; but by far the greater number be long to the bilge-water of the various ships of state in the old countries. Here is a herculean task thrown upon the state and the church. The state is devising means to escape the con flict which is imminent by stopping the in roads; but with strange lack cf the sense of proportion, the immigration of the few thou sand Chinese has been prohibited, while during the year ending June 30th, 1890, of the total of 455,302 immigrants, 443,225 came from Europe. The church has the greater task, for many of these immigrants come from countries where they have had little religious instruc tion; and in addition to the difficulties which arise from the nature of the case, the known character of the people, the isolation of their life, there are added other factors which com plicate still further the problem. These are, as ably set forth in " Our Country," Roman ism, intemperance, Mormonism, wealth, and the collection of people into cities. Mormon- ism has officially abolished polygamy, but it is still the foe to all that is for the best interests of the individual and the state; of the papacy this is not the place to speak; intemperance is so well recognized as an enemy to the church and the commonwealth that it needs no words of description; city life and its dangers are seen on all sides; and the influence of the chase after, or the possession of, wealth is keenly felt by all. This, in brief outline, is the condition of affairs which makes the field of the Home Missionary societies one of paramount im portance by reason of the enormous extent of territory, the number of the people, the inter ests at stake, and the conviction that the future of this nation, the greatest example of a repub lican form of government, will depend upon the success with which the church fulfils the obligations thus imposed upon her. Home missions Is the name given to the work of the church for those in her own country, whether it be among freedmen, immigrants, or frontier settlers; and every denomination is actively engaged in this work, whether it is made a separate department or not, and it may or may not be classified and reported separately from the general work of the church. The ways are many but the end is the same, and the means adopted substantially agree. Some of the denominations have a Board of Home Missions, just as they have a Board of Foreign Missions, where the work is put under the charge of a special set of officials chosen by the church to administer this important part of the work. Thus there is the Board of Domestic Missions of the Protestant Episcopal Church, the Missionary Society of the Methodist Episco pal Church (North), and the Board of Home Missions of the Presbyterian Church, and there UNITED STATES OF AMERICA. 436 UNITED STATES OF AMERICA. are special Boards of Church Election and of Education. Some churches organize special de partments, etc., of Home Missions under sep arate boards or committees; thus the Freednien are under the care of a special Board in the Presbyterian Church. In some cases the work for the Chinese and Japanese is under the care of tlie Foreign Board; in others it is part of the Domestic Missions. Sometimes, in addi tion to or in place of the general society, there are local or State societies which carry on independent work. Individual churches support their missionaries, women s societies or bunds support schools and teachers. Thus the total work which is done it is hard to trace or to tabulate, from the fact that the dividing line between home missions and parent- church Vork is so often vague, impalpable, and constantly shifting. It has been impossible to give space for a full statement of each of the different organizations. The similarity, too, of their history and work is so great that it has been deemed most satis factory to give a slight sketch of a few only, and those the older and larger societies. AMERICAN BAPTIST HOME; MISSION SO CIETY, THE. The Baptist churches in some of the Northern and two or three of the Southern States had formed associations or societies about the commencement of the present century, for aiding feeble churches on the frontiers, and for carrying the gospel to the pioneer settlers, who occupied the States and Territories be tween the Alleghanies and the Mississippi River. Prominent among these were: the Massachu setts Domestic Missionary Society, founded in 1803, which occupied after a time Maine, Lower Canada, Western New York, Pennsylvania, Ohio. Illinois, and Missouri. The Lake Bap tist Missionary Society, founded in 1807, after wards the Hamilton Missionary Society, and eventually in 1825, with other societies, form ing the Baptist Missionary Convention of the State of New York. This organization sus tained missionaries in New Jersey, Pennsyl vania, Ohio, Michigan, Canada, and Wisconsin. The Triennial Convention of the Baptists in the United States for Foreign Missions in 1817 altered its constitution so as to include Home Missions ; but the low state of the treasury, the demands of Foreign Missions for immediate help, and other cases, led to the reliuquishmeut of this work by the Triennial Convention to other organizations. Between 1820 and 1836 eighteen State Conventions were in existence, all of them more or less active in Home Mission work, either within their own bounds, or " in the regions beyond." The time was favorable for a combined national move ment. At this time there were in all the States and Territories about 5,322 Baptist churches, with a membership of 385,000, distributed as follows : New England, about 65,000; New York, New Jersey, and Pennsylvania, about 75,000; the Southern States, about 213,000 ; and the Western States, perhaps 32,000. Such was the condition of the denomination when two men, Rev. John M. Peck, of Rock Spring, Illinois, and Rev. Jonathan Going, of Worcester, Mass., undertook the work of found ing the American Baptist Home Mission Society. The convention for this purpose met in the Mulberry Street Baptist Church, in New York City, April 27, 28, 1832, adopted a constitution, and elected officers, and an executive commit tee of five clergymen and five laymen. The former, John M. Peck, became its exploring missionary for the West. The field before the Society was vast. The Society was new, and, owing to the poverty of many of the churches the responses to the appeals for funds were not so large or prompt as they were expected to be. There was also a difficulty in obtaining the best men for missionaries, but in 1837 the Society was in a sound condition. Its receipts had risen to $13,438 per annum ; the number of missionaries was 105. They had organized 29 new churches and had supplied 237 churches and stations. At first their work was wholly east of the Mississippi River, but as the great flood of immigration commenced in 1839, the Society s field extended westward to ilie Pacific coast, including the fast growing Territories, California and the Pacific States, and Texas. The gold discoveries in California were causing an immense home emigration across the conti nent; railroads were extending in all directions with great rapidity; the Mormon delusion had gathered a host of adherents ; there were con flicts with the Indians at many points; the anti- slavery agitation constantly increased in volume, and involved the disruption of churches and be nevolent societies, and threatened the dissolution of the Union; the disastrous financial panic of 1857 crippled the resources of all business-men, and the civil war of 1861-5 brought about what seemed the culmination of woes. The growth of the Society was not rapid. The average of the twenty- two years (1840-1862) of Dr. Benjamin Hill s service was only about $31,000; but during them a large force of mis sionaries, had been kept in the field, 830 churches had been organized almost 40 a year an aver age of 450 churches had been supplied, and about 950 baptisms per year administered. In 1846, missionary work among the Germans had been commenced, and subsequently enlarged. Aid to the French Mission at Grande Ligne, Canada, had been given from 1849, and in 1848 the first missions among the Scandinavians of the Northwest had been commenced. Missionary work in the Spanish language commenced in New Mexico in 1849, and preparation was made for labor among the Chinese in San Francisco in 1852 and the following years. But amid financial disasters, war, and the languid inter est of the people in Home Missions from 1852- 62, the treasury of the Society was seriously crippled, and not only were new enterprises abandoned, but many of the old ones were given up. In 1861-62 the receipts of the society had fallen to $31,144.28, and the number of missionaries to 84. It was a critical time. The war was in full progress; the expansion of the currency by the great national loans had made money plenty, and the country was ripe for greater enterprises than had hitherto been attempted. The emancipation proclamation of January, 1863, threw a new burden upon Christian men and women of the North. The rapid growth of the new States and Territories necessitated help to the new and feeble churches of the frontiers, not only in the support of mission aries but in aid in erecting houses of worship. Germans, Scandinavians, the Canadian French in New England, and the Indian tribes, were looking to them for instruction and religious care. In the distance, other missionary work, among the Chinese on the Pacific coast, and the UNITED STATES OF AMERICA. 437 UNITED STATES OF AMERICA. Mexicans, just throwing off the imperial yoke of Maximilian, and rising to the dignity of a free and genuine republicanism, were stretch ing forth their hands for help. All these calls were coming to the ears of the managers of a society whose receipts had never averaged over 140,000, and were now but little over $80,000. But Dr. Backus tue new secretary was equal to the emergency. In that twelve years he raised the annual receipts from $31,000 to $221,000; the number of missionaries from 84 to 435; the annual number of churches organized from 30 to 166; the baptisms from 473 to 7,236, and the churches supplied each year from 215 to 500. While the war was yet raging, the Society sent missionaries to gather the members of the colored Baptist churches in the South, to in struct, comfort, and strengthen them, and to bring the unconverted to the truth. Then came the necessity of a native ministry. The Society pledged itself, in May, 1866, to continue its work among freedmen, and declared itself especially in favor of established institutions. Under these instructions, grounds and build ings for training-schools were procured in Washington, D. C., and Nashville, Tenn., and good accommodations for a high school at New Orleans, and schools were opened in a num ber of cities, and soon the whole training of colored Baptist preachers and teachers came into the hands of the American Baptist Home Mission Society. $350,000 were secured for this work in the five years 1869-74 ; and a plan was formed for raising $500,000 for the per manent endowment of these schools and insti tutions. The statistics as given in 1889 show that the Society have 13 incorporate institutions, including an Indian university, now at Musko- gee, Ind. Territory; 7 unincorporated institu tions, of which two are in the Indian territory, and one at Monterey, Mexico. In these there are 137 teachers and 3,741 students enrolled. The Society has also 15 schools, supported wholly or in part for the colored people. These have 131 teachers, 3,106 scholars. The expen ditures of the society for educational and mis sionary work among the colored people in twenty-five years was over two million dollars. But the Board found themselves confronted by a new difficulty, growing out of the rapid development of new churches in the West, and their need of help in building houses of wor ship. Rev. E. E. L. Taylor was appointed in 1866 to undertake to raise a permanent fund of $500,000 for this purpose, as a secretary for the Church Edifice Department. He labored zealously and successfully till his death in 1874, raising nearly $300,000. Present amount of Loan Fund, 1889, $119,720; Church Edifice Benevolent Investment Fund, $88,000. Total amount paid to churches since 1866, $296,000. In 1870 the Board took up a mission enter prise inaugurated in Mexico, in 1864, by Rev. James Hickey and Rev. T. M. Westrup. At that time, there were 7 Baptist churches in that State, with about 120 members; there were 4 ordained ministers, three of them native Mexi cans. In 1889 there were 44 stations, 25 mis sionaries, 533 members of the churches ; 20 schools, 479 pupils. The fields occupied are in the State and City of Mexico, where there has been recently erected a substantial and extensive building in which are a chapel, the offices necessary for the work, a dwelling for the superintendent, a printing establishment and depository. There are a church and offices at Monterey, for the numerous stations in Nueva Leon and Tamaulipas, and a new in terest in the City of Leon, and another at San Luis Potosi. The annual expenditure was in 1889 about $11,000. The transfer of the missions to the Indians, previously belonging to the Missionary Union, to the Home Mission Society, was made in 1865. The mission to our foreign population dis tinctively began in 1846, with the calling of a young German minister to labor among the Germans of New York, and Newark, N. J., and were promoted in 1856 and 1858 by the active labors of Prof. A. Kauschenbusch, who, in addition to his services as Professor of Theology in the Rochester Theological Semi nary, was appointed by the Board in 1863, 1866, and 1871, to act as a missionary superintendent in the German work. The missions among the Scandinavians began in 1853, with the Swedes in Illinois, but were successfully continued by Prof. J. A. Erdgren, for the Swedes, from 1858 to 1866; by Hans Valder for the Norwegian sin Illinois, in 1848-9; and among the Danes, from 1856 to 1886, in Wisconsin, by Rev. Lewis Jargeusen and Rev. P. H. Dau. The whole Scandinavian mission ary movement was organized and unified in 1866-69. In 1871 Prof. Edgren was made pro fessor in the Scandinavian Department in the Chicago Baptist Theological Seminary. In 1889 the Germans represented in the Society num bered about 14,000 members, the Swedes about 10,500, and the Danes and Norwegians 4,000. The missions among the Canadian French in the United States were commenced in 1869 in New England and New York by Rev. N. Cyr. Their success has been great; but desiring to make their converts good and patriotic American Christians, the missionaries, as in their Scandi navian and Bohemian work, have not organized distinct French churches, but have encouraged them to unite with the American churches. The mission to the Chinese on the Pacific coast, though beginning as early as 1854 with the Southern Baptist Convention, first took an organized form in 1870, and was continued with good prospects of success for several years; sub sequently it was carried on with the co-opera tion of the Southern Home Mission Board, and the cordial aid of the Baptist churches in San Francisco, and Portland, Oregon. It is now in a flourishing condition, having 13 stations, and is marked by very zealous labor on the part of the missionaries and the Chinese converts. In 1879 Dr. H. L. Morehouse was elected sec retary, and since then every department of the work has been quickened into new life, and new ones have been added. Work was begun in Arizona in 1880 ; re sumed in New Mexico and Mexico in 1881 ; begun in Utah, Montana, and Idaho in 1881 ; in the City of Mexico in 1883; in Alaska in 1886 ; co operation with the Western States conven tions since 1879-82 ; with colored Baptist con ventions in the Southern States, in part since 1884, generally in 1888. In the Educational Department the co-operation with the Women s Home Mission Societies had become most thor ough and complete. The mission work among foreign popula tions, has been greatly extended and enlarged, and work among the Bohemians, Poles, Hun garians, and Russian Jews has been commenced. UNITED STATES OF AMERICA 438 UNITED STATES OF AMERICA BOARD OP HOME MISSIONS OF THE PRESBY TERIAN CHURCH IN THE UNITED STATES OF AMERICA.- Headquarters, 53 Fifth Avenue, New York City. The history of this Board is almost identical with the history of the Presby terian Church of America, for at the same time that scattered congregations were formed in the colonies during the last decade of the seven teenth century, the ministers were actuated witli a desire to follow the adventurous spirits who left the settled portions and sought homes in the surrounding wilderness. About the time of the founding of the first Presbytery (1700-1705), the ministers of the early church followed the colonists wherever they went, and the gospel was preached along the Atlantic coast, up to the foot of the Alleghanies and beyond, not only to English but to all settlers, of whatever tongue or faith. Missions to the Negroes and the Indians were established. David and John Brainerd to the Indians in New Jersey and Pennsylvania; Occum to the tribes on Long Island and to the Oneidas, Mohawks, Seuecas, Cayugas, and other Iroquois; Gideon Blackburn to the Cherokees, Choctaws, Sanduskies, and others, are all ex amples of the zealous men who were thus early carrying on the work of hoiiie missions under the Presbyterian Church. Education was also needed, and the first presbytery and synod founded colleges and schools, notably Princeton College. Records of the synod show that con tinual demands were made upon it for means to support missionaries and to open missions in destitute places. These " supplications " were met by the proceeds of collections which were ordered to be taken up in the churches. An interesting item is the fact that the first re corded grant of missionary money was made to the First Presbyterian Church of New York City. The synods of Scotland and Ireland were sent to for additional means when the American church felt unable to meet all the demands in the rapidly growing country. At the first meeting of the General Assembly which was organized in 1789, it was resolved to send forth missionaries to the frontiers to organize churches and attend in general to the religious and educational needs of the people. To meet the expenses to be incurred, the pres byteries were enjoined to take up collections. Books and Bibles were bought or donated, and were distributed by these missionaries. In 1802 the work had grown to such dimen sions that the first regularly constituted Board Avas formed under the name of the Standing Committee of Missions. Nominations of mis sionaries were made by it and presented to the General Assembly for confirmation. During the years of revival which marked the begin ning of the present century great success at tended the labors of its missionaries. After the War of 1812 the Committee felt un able to cope with the increased needs and op portunities of the work, and the General As sembly in 1816 organized a larger and more comprehensive body to take up* the work, called "The Board of Missions." Its power was such as to enable it to conduct the missions and decide all questions as to the appointment of missionaries and the payment of salaries, with out waiting for the approval of the Assembly; it was further empowered to organize branch societies, and the church was urged to co operate in such organizations. Under the increased facilities which this Board presented the work grew rapidly. In the mean time the colleges of Hamilton and Auburn had already been established to supply the demand for an educated ministry. Central and Western New York were rapidly growing iu population and importance in consequence of the opening of the Erie Canal, and the tide of emigration set in with a strong current toward the Central and Western States. Other churches besides the Presbyterian Church had felt the need of evangelizing these masses thus cut loose from home ties and restraining influ ences, and iu 1826 the American Home Mission ary Association was formed. In its director ship were many Presbyterians, and Presbyterian churches contributed to its support and bene fited by its aid. When the division took place in the Pres byterian Church in 1839, the Board of Missions remained in connection with the old-school branch, and in 1857 underwent a change iu name, being called " The Trustees of the Board of Domestic Missions of the General Assembly of the Presbyterian Church in the U. S. A."; tha new-school threw in its allegiance for a time with the A. H. M. S. (q.v.), but gradually separated from it. The first step in departure was the organization in 1855 of a Church Ex tension Committee, which carefully disclaimed all intention of interfering with the work or support of the A. H. M. S. ; but the differences grew, until finally in 1861 the new -school Pres byterian Church withdrew entirely from the A. H. M. S., organized a Presbyterian Commit tee of Home Missions, which superseded the Church Extension Committee and which con ducted the home-mission work of that branch of the church, until finally in 1870 the glorious reunion of the two assemblies took place, and the two bodies, the Presbyterian Committee of Home Missions and the Board of Domestic Mission, were merged into the Board whose title is given at the head of this article. At the time of reunion the new-school committee had the names of 530 missionaries on its roll, and the old-school Board 613. The new Board was incorporated in New York in 1872. Organization. The members of the Board are appointed by the General Assembly, and number 7 ministers and 8 laymen; one "of the ministers is the president of the Board. In ad dition there are two corresponding secretaries, a treasurer, and a recording secretary. The Board reports annually to the General Assembly, to which it is responsible for its actions, though it has absolute jurisdiction iu the interim be tween the meetings of the General Assembly, but appeal can be had to the General Assembly. Its administrative officesareat 53 Fifth Avenue, New York City, together with the other offices of the various Boards. The Work of the Board is iu general the establishment of churches where there are none, whether this object be attained directly, or by the gradual process of first establishing a Sunday-school or street services. Within the last few years the Board has assisted in the organization of churches in the cities. This step was taken in view of the fact that about one fourth of the entire population is found in cities of not less than eight thousand people each, and the local churches or societies were unable to keep pace with the increasing de mand. During the year 1890 there were 1,701 UNITED STATES OF AMERICA 439 UNITED STATES OF AMERICA missionaries employed, distributed over 48 States. Among the Mexicans, the Mormons, the Southern whites, teachers have been employed to start and conduct schools which are nuclei from which, in time.churches may be organized. Among the two millions of illiterate whites iu the South the work has been most hopeful. The White Hall Seminary at Concord, N. C., the boarding-school for girls at Asheville, N. C., and other institutions of higher education are meeting the urgent demand of the South for i-duration. In 1889 all the missions among the Indians where instruction is given in the Eng lish language were turned over to the care of the Home Mission Board. The follow ing tribes of Indians are now under the care of this Board: the Nebraska Omahas, the Sacs, the Foxes, and the Chippewas. Among these Indians there are 164 teachers. Among the Mormons there are 99 teachers in 37 schools with 2,374 scholars. The Mexi cans are reached by 67 teachers, 32 schools, and 1,627 scholars. This school work is under the charge of the Woman s Executive Committee. RESULTS. The growth of the church has in the main been steady. From 177 ministers iu 1879 there are now, in 1890, 6,158 ministers, 6,894 churches, with a membership of 775,903. The direct work of the Board has grown from a total force of 1,566 missionaries and teachers in 1885-6 to a total of 2,064 iu 1839-90, and the funds expended from $660,000, in round numbers to $900,000. The magnitude of the work can easily be seen from the following general summary for the year 1890: Number of missionaries, 1,701 " " missionary teachers. 368 Additions on profession of faith. 9,795 " " certificate./ 7,091 Total membership 100,778 " in congregations 151,366 Adult baptisms 3,844 Infant baptisms 5,031 Sunday-schools organized 578 Number of Sunday-schools 2,516 Membership of Sunday-schools 160,111 Church edifices (value of same, $4,657,037) 1,751 " built during the year (cost of same, $397.681) 151 " repaired and enlarged, (cost of same, $65,178) 321 Church debts cancelled $161,838 Churches self sustaining this year 30 " organized 200 Number of parsonages (value $446,684) 264 DOMESTIC MISSIONS, PROTESTANT EPISCOPAL CHURCH. Headquarters 21-23 BibleHouse, Astor Place, New York City. Previous to the year 1820 some efforts had been made, notably by the diocese of Pennsylvania, to establish outposts of the church beyond the Alleghanies. In the year mentioned a project was formed to establish a general society to be known as "The Domestic and Foreign Missionary Society of the Protestant Episcopal Church in the United States of Amer ica." In the followiugyearthisprojecttookform and a Board of Directors was appointed. The beginnings were small, but such work as was undertaken was altogether in the home field up to the year 1829, when the first missionaries were appointed for Greece, and with that excep tion so continued until 1834 and 1835, when ap pointments of missionaries were made for Africa and China. Under this first organization of the Society, membership was secured by the pay ment of an annual amount, or life-membership and patronage by the payment at one time of respectively larger sums. For this period the Society was practically a voluntary association within the church. At the time of the General Convention of 1835, which was held in Christ Church, Phila delphia, there was a very strong feeling that the underlying principle of the Society was wrong, and upon the 20th day of August of that year a special committee, which had been appointed two days earlier, brought in a report to the " Board of Directors" of the Missionary Society recommending that "the Church her self, iu dependence upon her Divine Head, and for the promotion of His glory, undertake and carry on in her character as the Church, and as the Domestic and Foreign Missionary Society, the work of Christian missions," and that "the appeal of the Church through the Board for the support of missions is made expressly to all baptized persons, as such, and on the ground of their baptismal vows." Upon this report was based the reorganization of the Missionary Society by the General Convention then in session. By the constitution as amended it was de clared that " this Society shall be considered as comprehending all persons who are members of this church. " For fifty years thereafter this one Society worked through two committees, one of which had the care and oversight of missions established within, and the other of missions established without, the territory of the United States, known respectively as the Domestic and the Foreign Committees. At the General Convention held in Boston in 1877 the old Board of Missions, meeting annually and to some degree representative of the church at large, was superseded by the General Con vention itself becoming such Board, and the appointment of a Board of Managers, to consist of fifteen clergymen and fifteen laymen, all the bishops being ex-officio members. In 1886 this arrangement was further modified by the addi tion of fifteen elected bishops to the Board of Managers, the other bishops still remaining ex- officio members. In the previous year the Domestic and Foreign Committees had been discontinued, the Board of Managers itself as suming immediate care of all the work at home and abroad, and meeting more frequently than it had previously met. The principles of the Society as reorganized in 1835 are well expressed by the motto which appeared for many years upon the title-page of " The Spirit of Missions," its official publication: "It belongs to the calling of a Church of Christ to preach the gospel, not only in Christendom, but to all mankind, for the purpose of leading men to their Saviour." This paper, however, is to speak particularly of the Society s work in the home field. In 1835 the Rev. Dr. Jackson Kemper, rector of St. Paul s Church, Norwalk, Connecticut, was consecrated as the first of the long and honored line of missionary bishops, with the title of "Bishop of Missouri and Indiana," but his jurisdiction was practically without limit, stretching as it did over so vast a tract of new country devoid of facilities or internal improve ments. Dr. Kemper lived until 1870, dying as the diocesan of Wisconsin. In those thirty-five years he travelled 300,000 miles, many thou sands of them on horseback, hundreds of them en foot, through snow and mud, under cold and burning skies, exposed to all vicissitudes. For the first twelve years he was never at home UNITED STATES OF AMERICA 440 UNITED STATES OF AMERICA except on Christmas Day. He ordained more than two hundred clergymen and confirmed about ten thousand persons. His original juris- dietion was divided and subdivided. At the time of his death seven dioceses had been formed out of it, and missionary jurisdictions hud been erected one after another until every portion of the whole country, from the Atlantic to the Pacific, so far as this church was con cerned, was under the immediate supervision of some bishop. From the moment that the church declared herself to be a divinely appointed Missionary Society, she began to grow in a manner that was surprising even to the most sanguine of her members. Statistics cannot easily be compiled which would show the full measure of this growth, decade by decade, for the reason that each new diocese, immediately that it was set up, became itself a missionary society for work within its own limits and all the older dioceses (organized previous to 1835) were greatly stimu lated in carrying on the work of diocesan mis sions, as well as in contributing for the regions beyond. Some idea of the growth of which we speak will be gained from the following facts: The receipts for Domestic Missions for the fiscal year 1839-40 were $25,000, and the number of Domestic Missionaries was 71. For 1859-60 the receipts were 866,304, and the num ber of Missionaries 140. For 1879-80 the receipts were $165,273, and the num ber of Missionaries 370. For 1889-90 the receipts were $251,502, and the num ber of Missionaries 640. At the time of the last report it was estimated that a full computation of all the sums given for missionary work in the United States (exclusive of charities) by members of the Protestant Episcopal Church, including what are techni cally known as Diocesan Missions and the aid given by the Woman s Auxiliary of the Board of Missions, would exceed three-quarters of a million dollars. While this work at home has been carried on for the most part as a unit, it has had many phases. At one time, for instance, the Board addressed itself to the Jews. This department has long since been in the hands of a sep arate society, now a recognized auxiliary, and the contributions for it do not appear in the foregoing figures. Work in later years has been carried on in our large cities among the Chinese population, but, this for the most part has not been immediately under the General Board. Since the close of the Civil War, missions to the colored people of the South have been a definite feature of the Society s labors. In the beginning there was a commission especially created for this duty. In 1877 this was discon tinued. Ten years later the present Commission on Work among Colored People, having its centre in Washington, D. C., was appointed by the Board of Managers. The work is now larger than ever before. From the very earliest history of the Society work has been prosecuted among the Indians. Thisassumed larger proportions in 1870, and one year later was placed undercharge of a commis sion similar to that created for the Colored work. In 1879 the care of this sub-department was relegated to the Board of Managers. There has been very great vigor in the prosecution of this work afield under the able management of the Hight Rev. Dr. Henry 15. Whipple, known as the apostle to the Indians of this generation, the Right Rev. Dr. Robert II. Clarksou, late bishop of Nebraska, the Right Rev. Dr. Wil liam Hobart Hare, and others. Bishop Hare was specifically consecrated for the work among the Indians in the Niobrara River district, although in course of time his jurisdiction was changed to include the whole population of what is now the State of South Dakota, together with an Indian reservation in Nebraska. It is safe to say that no religious body has ac complished more valuable and permanent spir itual results among the Indians than lias this church. This has been recogni/.ed and public ly acknowledged by independent witnesses not of its communion. The work among people of our own race, by reason of immigration from all the nations of the civilized world, is most varied. In some of the dioceses the Prayer Book is used in three or more tongues. There are at present employed in the domes tic field twelve missionary bishops and 459 other ordained men, among whom is the bishop- elect of Alaska. Eighty-nine of these are em ployed in work among the colored people of the South forty-three being colored men and thirty-one among the Indians eighteen being Indians. Sixty-six laymen and women are en gaged in educational and other work among the Indians in five boarding-schools and at seventy- five stations thirty-three of them being Indians. One hundred laymen and women eighty of them being of the colored race are employed as teachers in colored schools and otherwise at 132 stations. Eight of the missionary bishops and a large number of the bishops of the newer dioceses are giving earnest and successful at tention to the work of Christian education in well-established schools, the training of young men of the soil for the ministry being especially cared for. Among the colored people of the South there are 117 Sunday-schools and seventy- seven day and industrial schools, in which about 9,000 children are being educated. Looking back to 1835 and comparing it with the present, we may note the increase which, humanly speaking, is directly attributable to missionary work, by the following brief statis tics: In 1835 the Episcopal Church in the United States had 15 bishops, 763 other clergy men, with 36,500 communicants. The popula tion of the country was then about 13,000,000. In 1890 there were 75 bishops and 4,000 other clergymen, with 510,000 communi cants; and the population 62,000,000. Thus while the population of the country has in creased four and one-half times, and that largely by reason of immigration, which has not, in the first generation at least, very greatly increased the membership of this church, the number of communicant* has in creased fourteen times. In 1840 the ratio was one communicant in each 308 of the population; in 1890, one in each 122 of the population. AMEIUCAX HoMEMlSMONABYSocIETY. Head quarters, Bible House, New York, N. Y. When this Society was organized, in 1S2(>. several local organizations for home-missionary work were in operation, some of which originated in the last century. The Society for Propagating the (Jospel among the Indians and other- in North America was founded in 1787; the Mis- UNITED STATES OF AMERICA 441 UNITED STATES OF AMERICA sionary Society of Connecticut, and the Berk shire and Columbia Missionary Society, in 1798; the Massachusetts Missionary Society in 1799. Others of a later origin existed in the other New England States and in New York. Some of them confined their operations within their own geographical limits. Others sent missionaries to the destitute in the new settlements of North ern New England, and the remoter wilderness, even to the banks of the Mississippi. But as these societies acted independently of each other, some sections were over-supplied with laborers and others were left in utter destitution. Moreover, the laborers sometimes came into competition and conflict with each other, and the funds contributed for their support were worse than wasted. It was evident that a more com prehensive and effective system must be devised to supply the destitute portions of the country with gospel ministrations; but no direct steps were taken toward the solution of this problem till 1825, when plans were formed which re sulted in the organization of the American Home Missionary Society. The United Domestic Missionary Society, un denominational in its principles and spirit, was formed in 1822. At an important meeting, com posed of eminent New England ministers, held in Boston January llth, 1826, a resolution was adopted recommending that the United Domes tic Missionary Society of New York become the American Domestic Missionary Society. The Executive Committee of the U. D. M. S. cor dially responded to the overture from the Boston meeting, and issued a circular to friends of Home Missions in all parts of the United States, inviting them to meet in New York to form an American Home Missionary Society. One hundred and twenty-six individuals, representing thirteen States and four denominations, responded to this invitation, and met in New York (Brick Church) on May 10th, 1826. On May 12th the United Domestic Missionary Society, in respond ing to the proposition made by the convention meeting in the Brick Church, adopted the fol lowing resolution : "Resolved, That the recommendation of the convention be adopted, and the U. D. M. S. now become the American Home Missionary Society, under the constitution recommended by the convention." Officers were at once elected aud the work begun. Its Constituency. Of the churches co-operat ing, the Associate Reformed shared but little either in its labors or benefactions. The Re formed Dutch churches withdrew when their own Board was organized in 1832. The New School Presbyterian churches continued to co operate until 1861. when the General Assembly instituted its Presbyterian Committee on Home Missions. Thus the A. H. M. S., without any change either iu its constitution or principles of action, became the organ of Congregational churches only. Its object was to assist congregations that are unable to support the gospel ministry, and to send the gospel to the destitute within the United States. " It was to supply the destitute everywhere, but especially those in the new settlements on the Northern and Western and Southern frontiers, with the privileges of the gospel through the ministry of the Word and the Church of God. Its method has been to supplement the former plan of mere missionary tours, pursued by the Domestic Missionary Societies, by providing permanent churches and a permanent ministry, entering into partnership with each church in sustaining its minister, stipulating that it shall bear its full share of the burden, an annually increasing share, until the church shall become self -supporting. The stimulating effect of this system is seen in the fact that, during the last ten years, more than 50 churches have been annually brought to self -support; aud the aver age annual expenditure for a year of missionary labor has been but $263. Its Educational Department was added in 1880. a clause being inserted in the constitu tion enabling it "to send the means of Chris tian education to the destitute." Experience has shown that some intellectual training under Christian auspices is essential to the best success of evangelical effort, and should be associated with it. Through the Woman s Department no incon siderable portion of revenue has been obtained. The estimated value of gifts sent in "mission ary boxes" during the last twenty years has ex ceeded $50,000 annually. Its Children s Department has within a few mouths reported the organization in ten States of 50 Home Missionary Circles of children. Its Foreign Department. When the Society was organized, our population was being in creased by only 10.000 immigrants annually. In 1882 no less than 788,992 immigrants reached our shores, increasing our foreign-born popula tion to more than 8,000,000, and adding the children, the number was increased to 17,000,- 000, or about one third of our whole white population. In view of the peril to our coun try involved in this vast increase of foreign im migration, the Society in 1883 entered upon a more distinct systematic effort in behalf of this class of our population. In these four years the work has made rapid progress, and the num ber of missionaries who have preached in for eign languages during last year (1888) is 136. Summary. Of the 4,689 Congregational churches in the United States, 3,824, or more than four fifths of the whole, were planted, and many more have been fostered by the Ameri can Home Missionary Society and its auxiliaries. Since the organization of the American Home Missionary Society in 1826, 376,961 members have been added to churches under its care. In 1889-90 1,879 home missionaries were employed, 7,211 hopeful conversions were re ported, 10,650 members were received into home-missionary churches, 3,251 churches and. stations were regularly supplied with the gos pel, 56 churches reached self-support, 184 new churches were organized, 169 houses of wor ship were built, 86 parsonages were erected, 311 Sunday-schools were organized, 142,000 Sun day-school scholars were cared for, 97 young men connected with home-missionary churches were preparing for the ministry; 181 home mis sionaries labored among the Germans, Welsh, French, Swedes, Norwegians, Danes, Bohe mians, Spanish, Indians, Mexicans, and Chi nese. Total expenditures in 45 States and Territories, $604,000. The work of church erection is carried on by a distinct organization, the Congregational Union. MISSIONARY SOCIETY OF THE METHODIST UNITED STATES OF AMERICA 442 UNITED STATES OF AMERICA EPISCOPAL CHURCH. Headquarters, Fifth Avenue and Twentieth Street, New York, N. Y. The origin of Domestic Missions in the M. E. Church was in 1812. Bishop Asbury about this date began soliciting funds for the support of ministers upon missionary circuits. This was the period of vigorous aggressive work in the Far West and in the New England States. In 1819 the Missionary Society of the M. E. Church was formed, and in the autumn of 1820 it actively began its operations, sending Rev. Ebenezer Brown of the New York Conference to labor among the French people of Louisiana. In the preacher s meeting of New York, held April 5th, 1819, in the Forsyth Street Church, it was "Resolved, That it is expedient for this meet ing to form a Missionary and Bible Society of the M. E. Church in America." Article XIII. of the Constitution provided that the Society should be established "wher ever the Book Concern may be located," and the General Conference was authorized to in sert articles into the Constitution for such pur pose, and to make the book-agents treasurers, and also to provide for the appropriation of funds within the object specified. The plan of procedure was to organize auxiliaries in all the principal cities. The first auxiliary formed was the Female Missionary Society of New York, about ninety days after the parent Society was instituted, and antici pating all other missionary organizations of woman in the land. The Young Men s Mis sionary Society of New York was the next in order. The Conferences of Baltimore, Virginia, Genesee, next in order formed auxiliaries, and the Boston Domestic Missionary Society be came an auxiliary. These, with one each at Cortland, N. Y., Columbia, S. C., and Stam ford, Conn., constituted all the auxiliaries re ported the first year. The General Conference in Baltimore May, 1820, adopted the report of a committee on or ganization, and gave the Society and the mission ary cause a- great and effectual impulse. The existence of the Society really dates from this General Conference of 1820. The field embraces Arizona with 11 circuits or stations, Black Hills with 14 circuits or sta tions, Nevada with 25, New Mexico (English) with 10, New Mexico (Spanish) with 22, Utah (English) with 14, Utah (Norwegian and Dan ish) with 7, Wyoming with 18. Among the Indians there-are (1889) 31 circuits or stations. Missions Administered by Conferences. American Indians; commenced in 1814. Cen tral New York Conference has under its charge the Onondaga Indian Mission; the Columbia River Conference has the Simcoe Indian Mis sion; Genesee Conference has the church on the Indian Reservation; Puget Sound Confer ence has under its care the mission in Whatcom County; Wisconsin Conference has the Oneida Mission. Welsh Missions, began in 1828, are conducted in Northern New York, Rock River, and Wyoming. Chinese Missions, commenced in 1868, are conducted in San Francisco, Sacramento. San Jose, and Oakland. In addition to these fields the New York Conference opened (May 13th, 1888) a Chinese Mission at Seventh Avenue and Twenty-third Street, New York; and the Ore gon Conference founded a similar mission in Portland, Oregon. Missions to the Germans. In September, 1835, a missionary began laboring among the Germans in Cincinnati. In 1836 the field was extended to a circuit of 300 miles, having about twenty-five appointments. In the next year the work was extended to Wheeling, Va.; then to Marietta and Miami, Ohio; and Pittsburgh, Pa. In 1840 a mission was begun in Louisville, Ky., and much fruit was gathered in. In 1841 the Chester Mission had its beginning, and the same year work was extended to Maysville, Ky. Work now extended to the entire northern half of Ohio, and steps were taken to enter upon missions in the East. The New York Conference (1841) decided to open a mission in New York City, and in May, 1843, a larger edi fice succeeded a small one, which had proved insufficient to accommodate the numbers in at tendance. In the South, work commenced at New Or leans in 1841. Stations were successively estab lished in Indiana (Evansville), in Baltimore, in Newark, in Bloomingdale, in the vicinity of Pittsburg,andinlowain 1844. The work extend ed to Detroit, and to Northern Ohio, embracing Delaware (1846), Galiou, and Lower Saudusky, Cleveland and Liverpool also becoming stations. The same year missions were multiplied in In diana, and begun in Booneville, Charleston, Madison, Rpckford, Indianapolis, Laughery, and Brookville. Missionaries to the Germans also began their labors in Milwaukee, in Chicago, in Galena, and in Dubuque; also in Buffalo, in Rochester, in Schenectady, in Poughkeepsie, and in Williamsburgh, Long Island. In 1874 the work, in fact, covered the land, extending to the Pacific coast, in San Francisco, Oakland, San Jose, Stockton, Los Angeles, and Portland, and has gone on increasing with the opening up of new sections from that time till the present. Institutions of Learning. A Normal School was opened (November 23d, 1868) at Galena, 111., whose aim is to furnish Anglo-German teachers for schools, and to fit students for col lege. The most important schools are at Berea, Ohio, a German department having been opened (1858) in connection with Baldwin University, and it is rapidly expanding into a college. Another German college was organized (1872) in connection with the Iowa Wesleyau University at Mount Pleasant, Iowa. A nu cleus for a fifth (German) institution has been formed in Texas. Summary by the Report of 1889 : Mission aries, 3,325 (in 1888, 3,632); local preachers, 3,594 (in 1888, 3,102); members, 261,981 (in 1888, 242,386); Sabbath-schools, 4,571 (in 1888, 4,977); scholars, 281,157 (in 1888, 241,610); churches and chapels, 4,569 (in 1888, 3,953). Estimated value, $6,477,095 (in 1888, $6,017,- 545). Appropriations for home-mission work among foreigners, English-speaking and In dians, $605,511 (in 1888, $604,189). REFORMED (DUTCH) CHVW H IN U. S. A., BOARD OF DOMESTIC MISSIONS OF THE. Head quarters, 26 Reade Street, New York. Until the independence of the American Reformed churches in 1772, they were themselves mission ary ground. At the close of the Revolution the UNITED STATES OF AMERICA 443 UNITED STATES OF AMERICA list of Dr. Livingston shows 85 churches, 32 ministers serving 53 of these churches, and two licentiates. In 1786 the old Synod took the first action on the subject of church extension, and appoint ed Messrs. Westerlo D. Romeyn, H. Schoon- maker, and H. Meyer a committee to devise some plan for sending the gospel to destitute localities, and they reported to the next Synod, and recommended that voluntary collections be taken up in all the congregations, to aid in the extension of the -church. This was the first effort made. The moneys collected were to be transferred through the Classes to the Synod. The subject of church extension is found in serted as an item, in the regular business of each Classis, as early as 1790, and moneys began to come in for this cause. A Classis at this time would collect from 10 to 30 annually. At the close of the century all the Classes were forwarding money (most of the churches con tributing), except the Classis of Kingston, for the cause of church extension. The Synod in 1800 formally appointed the Classis of Albany to take charge of all the mis sionary operations of the North. 1806-1822. The Synod now appointed a committee of four ministers and four elders, with plenary powers, to whom should be con fided all her missionary operations. They were located in Albany till 1819, when, on the final abandonment of the Canadian Missions, they were directed to locate henceforth in New York. They were known as the "Standing Committee of Missions for the Reformed Dutch Church in America." The committee began their operations on the old plan, short tours by settled pastors; but such efforts proved unsatisfactory. Settled ministers were wanted. With the transfer of the committee to New York the Canadian churches were quietly abandoned. Some of the Classes now began to retain their money for their own missionary necessities. At the suggestion of Paschal N. Strong, a number of individuals in January, 1822, organized themselves into a society, to be known as "The Missionary Society of the Re formed Dutch Church." This act was made known to the Synod, and the matter was re ferred to the Committee on Missions. The birth of the Society was hailed with joy. Its board of managers was made Synod s Committee on Missions, and all the churches were exhorted to form auxiliary societies, both for domestic and foreign operations. 1822-32. The policy of the new Society was to employ as many of the graduates of the seminary as were willing to undertake mission work; to have auxiliary societies in every congregation, and to take up collections at the monthly concerts for prayer. During the ten years of its existence the Society col lected more than $30,000, aided about 100 churches or stations, and 130 missionaries. It also started, in 1826, the "Magazine of the Reformed Dutch Church," which, four years later, was transformed into the "Christian Intelligencer." The old Missionary Society consented in 1833 to become auxiliary to the Board, and for nine years the Board depended on Classical agents. At this time (1837) the first church of the denomination was formed in the West, at Fairview, 111. In 1841 there were enough churches to organize the Classes of Illinois and Michigan, aud ten years later the Classis of Hol land. The name of the Board was in 1842 changed from the "Board of Missions" to the "Board of Domestic Missions of General Synod." The Board was reorganized in 1849, was in corporated in 1867, and now holds its own funds, which were previously held by the Board of Corporation. In 1854 the plan of a Church Building Fund was proposed. The aim was to raise funds to aid feeble churches by loans, to enable them to build places of worship. The Fifty-seventh Annual Report to the Gen eral Synod (May, 1889) presents the following facts: In the two departments there are 120 churches and missions, 93 missionary pastors; $41,244 given for the support of pastors; $1,975 to home missions, and $4,144 to other benevolent objects. Total receipts for the year, $32,367.60. BOAUD OP MISSIONS OF THE METHODIST EPIS COPAL CHUKCH (&OUTH). Headquarters, Nash ville, Teun. In the charter of incorporation it is declared: "The object of said corporation is to provide for the support of public worship, the building of schools, churches, and chapels, and the maintenance of all missionary undertakings; to provide for the support of superannuated missionaries, and the widows and orphans of missionaries who may not be provided for by any Annual Conference; to print books for the Indian, German, Mexican, and other foreign missions, under the direction and according to the law of the said Methodist Episcopal Church (South.)" Its charter was obtained according to the laws of the State of Tennessee on the 8th day of April, 1881. In 1846 the Mission Board reported 24,430 members, while the general minutes gave a total of 124,931. Many of the leading minis ters of the South were noted for their devotion to the religious welfare of the slaves, and at an annual conference the presiding elder could pronounce no higher encomium on a pastor than tosay: "Heisagood Negro preacher." In 1860, when the war disturbed the labors among these people, the Methodist Episcopal Church (South) reported a colored membership of 207,7(56. Indian Missions of the Methodist Episcopal Church (South). In 1844 the Indian Mission Conference was organized. It included the Indian Territory and Indians in the Missouri Conference. At its session held in October of that year the work was divided into three dis tricts, with 25 men, several of whom were In dians, and 85 whites, 33 colored members, and 2,992 Indian members. In the division of the church in 1844 the Indian Mission Conference remained with the Methodist Episcopal Church (Sov.th). In 1846 the work was divided into the Kansas River, the Cherokee, and Choctaw districts, with 22 missions, 32 missionaries, 3,404 members, 9 churches, 18 Sunday-schools, and 7 literary institutions. Missions were established among the Pottawattaniie, Chippewa, Peoria, Wea, Kansas, Wyandotte, Shawnee, Kickapoo, Qua- paw, Seneca, and other tribes or fragments of tribes located on reservations in the Indian Territory. The cloud of war for several years obscured the missions, and there were no reports. The UNITED STATES OF AMERICA 444 UNITED STATES OF AMERICA records of the Board from 1861 to 1870 remain undiscovered. From the statistical report of 1871 we find the following from the Indian Mission Conference: Itinerant preachers, 17; local, 54; white members, 139; colored. 437; Indian, 3,833. Total, 4,480. Sunday-schools, 12; scholars, 372. Expenditures, $5,674.30. Since the last date the work has been carried on steadily through itinerant and local preach ers with their helpers, until the report of 1888 shows the following results: Travelling preach ers, 45; supplies, 31; local preachers, 129; white members, 3,514; colored, 21; Indian, 5,246. Total, 8.781. Expenditures, $17,874.60. The Indian Mission Conference (Indian Terri tory) furnishes the following summary: Local preachers, 147; Indian members, 4.954; white, 3,616; colored, 17. Total, 8,587. Sunday- schools, 129; officers and teachers, 661; schol ars, 4,301. Chun li-s, 90; value, $36,475. Parson ages, 24; value, $10,025. Money expended for church purposes, $4,164.73. Collections for do mestic missions, $1,000; foreign, $1,171.62. Institutions. The Board has under its care the following institutions: Galloway College (Vinita, Indian Territory); Pierce Institute (In dian Territory); Andrew Marvin Institute; Col lins Institute (near Stonewall, Indian Territory), a manual-labor school; Ilarrell International Institute (at Muskogee, Indian Territory) is under the control of the Woman s Board of Missions of the Methodist Episcopal Church (South), having five departments collegiate, academic, primary, music, and art. The Oklahoma country is now open for occu pation by the Indian Mission Conference. German Missions. No record is found of the German missions of this church prior to 1846. The records of that year report missions at New Orleans, Mobile, Charleston, and Galveston, with 5 missionaries, 139 members, 2 Sunday- schools, and 80 scholars. In 1861 there were: Missionaries, 23; members, 1,078; Sunday- schools, 11; scholars, 461. The war greatly disorganized the German work. A number of the preachers and many members left for the Northern Methodist Church, which in the days of depression fol lowing the war was able to contribute more liberally than the South for their support. A number of preachers were true to their mother church. Western Work. In 1836 Texas gained her independence, and in 1837 the bishops of the Methodist Episcopal Church, in conjunction with the Missionary Society, commissioned Dr. Littleton Fowler superintendent of the Texas Mission. At the division of the church the mission had grown into two annual confer ences. These adhered to the Methodist Epis copal Church (South). In 1846 they reported 61 missionaries; 6,817 white and 1,005 colored members. In 1888 they had expanded into nve annual conferences, with 564 itinerant preachers, 961 local preachers, 117,652 mem bers. The German Mission Conference and the Mexican Border Mission Conference are also the outgrowth of the old Texas Mission. October 9th, 1849, three missionaries were appointed to California, who departed in 1850. In 1888 there were reported 108 itinerant preach ers, 99 local preachers, and 7,957 members. July 19th, 1870, saw the beginning of that work which now includes the Denver. Mon tana, and Western Conferences. In 1888 there were reported 100 itinerant, 64 local preachers, and 6,635 members. Columbia Conference has three districts: (1) Oregon, which reports (1888) 19 charges supplied by 13 itinerant and 2 local preachers, and a membership of 869; (2) Washington, which reports 108 accessions, and a school (at Westou) with 36 students; (3) Spokane, which reports four churches and districts enjoying revivals. MISSIONS TO THE CHINESE. To give a full account of the work of home missions among all the different classes of foreigners that have come to the United States would be far beyond the limits of this work, originally designed especially for foreign missions. The work among the Chinese, however, is so distinctive and so important that it has been treated below somewhat fully. Chinese immigrants came to America soon after the discovery of gold in 1848, attracted as were other men by the visions of wealth which that discovery excited in the minds of all. No large numbers came till 1852 and afterward, and at that time the Chinese Government was hostile to emigration. After the " Burlingame" treaty in 1868 the inalienable right of man to change his habitation was officially recognized by China as well as by the United States, and from that time till the first restriction act in 1882 the tide of immigration was a steady stream, and the number annually ran up to the hundred thousand. Since 1882, and especially since the exclusion act of 1888, the number has lessened, until the last census will probably show not more than 80,000 Chinese in the United States; a large decrease as compared with the figures for 1880105,613. At first the advent of the Chinese was hailed with joy; now, denied the rights of citizenship, hooted at, persecuted, imposed upon, maltreated in many ways at the instigation of prejudice and ignorance, they still remain among us, with a pluck, a persever ance, an endurance worthy of admiration, and figure so little in the police courts, still less in the saloons, that one is ofttimes tempted to think that therein lies their lack of power for assimi lation. Christian work among this class of our immi grant population is fraught with peculiar hin drances for many reasons. (1) They are a mi gratory people, and return home as soon as they have secured a competence. (2) They know little of our language, and still less of our modes of thought; they ask but to be let alone. (3) The prejudice which they excite in the minds of most people has had its effect in making them doubly suspicious, especially when the man who stones them and the one who offers them Christian instruction is alike a " Chris tian" to their indiscrirniuating minds; and too often even those who are Christians refuse to have them baptized into the same church, and to allow them to sit at the same table with themselves. The people who sometimes are willing to send the gospel are very unwilling to have it shared by these strangers at their own doors. (4) The nature of their occupations and the mental capacity of the men, who are of the peasant class, lender them somewhat dull to hear and slow lo understand the truth given them. But the greatest impediments to the ac ceptance of the gospel by t lie Chinese are the inconsistencies which they see in the lives of those whom they consider Christians. UNITED STATES OF AMERICA 445 UNITED STATES OF AMERICA In spite of these hindrances, an important and growing work is carried on among the Chinese which demands particular mention. It is car ried on in two ways, and by somewhat varying methods. There is regular missionary work, which is under the care of organized Boards or branches of some Board, and is conducted in the usual manner of all mission work, with mis sionaries who speak the language, and with preaching, teaching, and other evangelistic work, to which is added rescue work for the girls who are brougljt over to pander to the lusts of depraved Americans as well as Chi nese. Then there is the great work which is carried on by individual churches, which par takes almost entirely of the nature of Sunday- school work, and is undertaken by faithful workers wherever the Chinaman is found. The methods adopted differ materially from those of the former in that English is the only medium of communication, and there is first instruction in English and then in gospel truth. Organized Missions. These are found mainly on the Pacific coast. The earliest effort of this nature was commenced in San Francisco in 1852 by Rev. W. M. Speer, at one time a missionary of the Presbyterian Board to China. He called the attention of the Presbyterian Church to the need of the Chinese in this country, and la bored as their missionary for five years, when, his health failing, Rev. A. W. Loomis came back from China and took up the work. In 1870 the mission was reinforced by the return from China of the Rev. I. M. Condit, In 1877 work was begun in Oakland, and now there are the following stations on the Pacific coast: San Francisco, Los Angeles, Oakland, in California; and Portland, Oregon. Mr. and Mrs. Loomis, Mr. and Mrs. Kerr, are stationed at San Fran cisco, together with three female missionaries. A home for rescued Chinese women and girls has been in existence for fifteen years, during which time it has sheltered 260 persons, many of whom were saved from a life of the most dreadful slavery, at the risk of danger to the persons of the missionaries, and at the cost of much effort and appeal to the courts of law. In the church at San Francisco there are 78 members, and much work is done by means of street-preaching, and house-to-house visitation of the women. At Oakland there is a church with 44 members, under the care of a native. One missionary and his wife, together with native helpers, have charge of the work at Sac ramento, where there is a church, and Sunday and day schools are conducted. Missions are also conducted under the care of Chinese at Santa Rosa, San Jose, Napa, and Alameda. Los Angeles has a church of 65 members under the care of a missionary, and the school work is carried on both day and evening, for women and girls as well as for men. The mission at Santa Barbara has ten Christian Chinese, and a female missionary conducts the schools. The work in Portland is under the care of a returned China missionary. There are nineteen Chris tians, a home for girls (under the care of the North Pacific Woman s Board), and various schools. Two new schools have been opened during the last year at Ashland and at Salem. The only work in the East under the care of the Board, is the mission in New York. It is the suc cessor of work which was commenced by the Rev. Lyeurgus Railsback in the Five Points House of Industry in 1869, and carried on for many succeeding years by a faithful woman, Miss Goodrich. There is now a commodious mission room at University Place, where a Chi nese assistant holds services and takes charge of Sunday-school work. Every Sunday evening a prayer-meeting is held, at which the Chinese Christians take part. Several Chinese have joined the church, and money is contributed toward the support of a church in the native district from which these immigrants come. The Methodist Episcopal Church (North} com menced a mission to the California Chinese in 1868, under the superintendence of Rev. Otis Gibson, D. D. The mission is now under the care of Rev. F. J. Masters, formerly stationed at Canton, China. Since the establishment of the mission up to 1890, 352 were admitted to the church, 230 Chinese women and girls were rescued from slaver}-, and upwards of 4,000 Chinese have received religious and secular in struction in the schools. There are missions at San Francisco (105 church -members), Sacra mento (19 members), Oakland (19 members), and San Jose (12 members). In Oregon the work is under the care of a missionary and his wife who reside at Portland, and there are 15 church-members. The Society also has a mis sion in New York, which was opened May 13th, 1888. It was the combination of Sunday- schools which had been carried on in the Eighteenth- street and Seventh-street churches. The rooms are always open for the use of the Chinese, and Sunday-school and prayer meetings are held weekly. Several Chinamen have been bap tized from among the students. The American Baptist Home Missionary So ciety commenced its work in San Francisco in 1870, at which time there were 3 missionaries. The mission at Portland was opened soon afterward. At present the work is carried on in California with headquarters at San Francisco, and in Oregon. A returned China missionary is the superintendent of the mis sions. In San Francisco there is a Chinese church of 41 members, under the care of a Chinese pastor. In Portland there is also a Chinese church and pastor, with 41 members, and a Chinese missionary, who works among the Chinese in other places in Oregon. There are in addition 6 mission schools. The first church built for the Chinese was dedi cated in San Francisco in connection with this mission in August, 1887. The greatest harmony exists in San Francisco between all these mis sions, and a service is held in the streets, at which the different missionaries preach in turn. The United Brethren have a mission in Walla Walla, Washington. The American Missionary Associatior carries on a widely extended work among th< Chinese on the Pacific coast. Its methods ure those which characterize the second division of the work, the Sunday school system, nuner than those of the above-mentioned missions. In addition to the Sunday-school, day ; ad even ing schools are held, whose teacher are en gaged in teaching English and then tLe gospel. Indeed, it is claimed that the first schoo" vo-k of this kind was undertaken by Mrt. Li. L. Lynde, of the Congregational Church in Oak land, in 1867. The mission of the Association was commenced at San Francisco in 1870, \inder the superintendency of the Rev. John Kimball with 329 scholars. Since 1875 the care of the mission has been placed in Ihe hands of UNITED STATES OF AMERICA 446 UNITED STATES OF AMERICA the Rev. W. C. Pond, pastor of the Bethany Congregational Church of San Francisco. lu lb?.~> the General Association of the Congre gational churches in California organized the California Chinese Mission, auxiliary to the A. M. A., with Rev. .1. K. McLean, D.D., as president, and Dr. Pond as secretary. Durinir 1889 the auxiliary raised $4, 299, 55 for the ex penses of the mission, in addition to the $7,100 which was appropriated by the A. M. A. for the work. The missions are: 3 in San Fran cisco the Central, the Barnes, and the West; and 14 at Oakland, Santa Cruz, Los Angeles, San Diego, Riverside, Fresno, Stockton, Sac ramento, Oroville. Marysville, Petaluum, Santa Barbara, San Buenaventura, in California; and Tucson, Arizona. There are 21 lady-teachers, and 10 Chinese, with a total of 1,880 in attend ance on instruction. Over 750 conversions are the result of these missions, of which 150 were the gain during one year. At Marysville and Oroville there are Chinese churches; at the other missions the converts join the American Congregational churches. In 1871 the " Con gregational Association of Christian Chinese" was organized in San Francisco, and now has a branch at each of the missions. It is a Chris tian association, to which every Chinese must belong for six months of probation before he is admitted to the church. It is also a missionary organization, and it was in direct response to their contribution of $500 that the A. B. C. F. M. sent out in 1883 the missionary who has charge of its work in Hong Kong and part of the Canton province. In 1890 these Christian Chinese, together with those of other denomina tions, raised a sum of money to build a chapel and start a mission in their native district, near San-ui, Kwangtung. One Christian Chinaman has paid the salary of a Christian Chinese phy sician, and another Christian Chinese supplies the medicines which are dispensed. In all $2,500 was raised in 1890 by this Association. Unorganized Work. After the school was started in New York which was afterwards handed over to the care of the Presbyterian Board, it was many years before the churches awoke to the responsibility which was imposed upon them by the presence of these strangers within our gates. The work was so difficult; it seemed such a hopeless task to teach a China man his letters for an hour or two a week; there was no romance of missions, no display of self- denial, in teaching the heathen at home; and it was difficult to overcome the distrust of the Chinese sufficiently to insure their attendance. But godly w.omen took up the arduous work. At first by inviting the Chinese to their own homes one at a time, then gathering them into a secluded corner of the church Sunday- school room, until finally a Sunday-school would be organized in this way schools were started in the principal cities. In 1876 such a school was started in connection with the Mt. Vernon Church of Boston, which is now the largest school in the country. In 1878 the Trinity Baptist Church in New York City commenced a Sunday-school for the Chinese, and within the last decade such schools have been started in nearly all the large cities along the Atlantic coast, and inland, and also in many small places devout women have gathered the two or three Chinese together for instruc tion. In the spring of 1S!0 a monthly magazine was published iu New York City for the pur pose of establishing communication between the scattered and unorganized workers, as well as for publishing Christian teaching in Chinese. The " Chinese Evangelist," as it was called, was published in both Chinese and English by Guy Maine, a Christian Chinaman, and J. Stewart liapper, son of the China missionary. It was partially self-supporting with the aid of donations for two years, but had to be relin quished in April, 1890, on account of the lack of sufficient remuneration for the labors of the editors, which had been gratuitous for two years. During its existence a list of the schools was published, together with statistics \\ hieh, though incomplete, were more full than any thing that had yet been compiled. Its subscrip tion books gave a good idea of the extent of the work for the Chinese in the United States. It went to 31 States and Territories and 145 dill cr- ent post-offices. The schools given on the in complete list numbered 123, with an average attendance, as far as could be ascertained, of 1,600, exclusive of the mission schools on the Pacific coast. There were 217 Christians in connection with these schools. Indirect Results. In addition to the direct results which the above account shows for the work among the Chinese, there is a result of the work which is no less important, though not so generally recognized. This is the reflex in fluence on China. It is a notable fact that the mission schools in this country have by disarm ing prejudice, by the power of kindness, been the direct means of opening fields in Kwang tung province to the labors of the foreign mis sionary. Men who have never shown any signs of a change of heart under instruction abroad have been so impressed with the spirit of kind ness shown by Christians, that they have in many instances made the way easy for the for eigner who comes to their native village after they have returned to their homes, and the op position of their neighbors has been overcome by words such as these: " The Christians were kind to me in America; these men are Christians: let them come; they intend to do you good." In this way several preaching places have been opened in districts which would otherwise have been inaccessible, and very often the itinerant missionary in the Sau-uiand Sinning districts in Kwaugtung is greeted with a "How d ye do" in English from a returned immigrant, and an invitation to come and spend the night with him has been the means of opening the way to the preaching of the gospel in that village. The results of the work, Which is carried on in faith, though in darkness, can never be ade quately represented by any figures save those which are kept in the book of the recording angel. Some mention should be made of the work of the "St. Bartholomew s Chinese Guild" in New York City. This is an organization in connection with the mission rooms of St. Bar tholomew s P. E. Church. On payment of a nominal fee, Chinese of good character may be come members; and in addition to the privileges of the reading and meeting rooms at 21! St. Mark s Place, they are at liberty to call on the manager, Mr. Guy Maine, before mentioned, who will act as interpreter for them in any matters of legitimate business, and the services of the Guild s lawyer are available to protect them from impositions, or to defend them from. malicious persecution. This Guild was opened UNITED STATES OF AMERICA 447 URIYA VERSION in 1889, aud during the year 1890 there were 466 members; 776 cases were attended to. A Sunday-school is held every Sunday afternoon, and (i Chinese have united with the church. One rescue case was successfully undertaken by the lawyer and manager of the Guild, and the rescued Chinese girl is now under Christian instruction. The work in Vancouver, B. C., is not strictly within the scope of this article; but mention may be made that the Methodist Church of Canada has there quite a flourishing work un der the care of a missionary of Chinese birth, who preaches and teaches in the Chinese lan guage. The Presbyterian Church of Canada is also contemplating commencing work for the Chinese in Victoria in the near future. Uiiiversalist General Convention. Secretary, Rev. G. L. Demarest, Manchester, N. H. The Universal ist churches of the United States are organized for missionary work, as well as for legislation, into State Uni- versalist Conventions, of which there are twenty- five, and the Universalist General Convention. The work of the former is mainly home-mis sionary work; the latter has recently inaugur ated a mission to Japan. The General Convention is under a Board of Trustees, consisting of twelve members, of whom John D. VV. Joy of Boston is chairman. They represent an organized strength of 934 parishes with about 41,000 families, who during the year 1889 contributed for missionary pur poses $43,000. In April, 1890, a band of missionaries was sent to Japan, and Tokyo was chosen as the field, but the work is as yet in the preparatory stages. For the support of this mission a special contribution of more than $60,000 for five years was made. The care of the mission is with a standing committee of the Board of Trustees. Women s Auxiliary Societies have also been formed in several places, one of which supports a mission in Glasgow, Scotland. Universities Hissioii to Central Africa. Headquarters, 14 Delahay Street, Westminster, London, S. W., England The Universities Mission to Central Africa was pro posed by David Livingstone in 1857, aud under taken in 1859, after a second appeal by Robert Gray, Bishop of Cape Town. In 1861 Charles Frederick Mackenzie, Archdeacon of Natal, was consecrated bishop of the mission, and by him, under the guidance of Livingstone, the mission was started at Magomero, south of Lake Nyassa, a colony of released slaves form ing the nucleus of the mission. The place chosen being found impracticable on account of the climate, the site was twice changed, but both places proving too unhealthy for the Euro pean missionaries, Bishop Tozer, who suc ceeded Bishop Mackenzie in 1862, then resolved to settle in Zanzibar, and there to devote him self to the training of released slave children, Jin the hope of forming with them Christian settle ments on the mainland at a later date. About ten years of quiet preparatory work was carried on in Zanzibar, under Bishop Tozer and Dr. Steere, in the education of rescued slaves, the preparation of grammars and diction aries, and the translation of portions of the Scriptures. In 1874 Bishop S^eere succeeded Bishop Tozer, and in 1875 a station was opened at Magila, on the mainland northwest of Zanzibar, by a colony of released slaves trained by the mission. With a view to the formation of sta tions in the interior, a half-way station was made at Masisi in 1876, aud in 1879 the Rev. W. P. Johnson settled alone on the south shore of Lake Nyassa, but was expelled in 1881 by the chief of the district. In 1882 a station was opened on the east shore of Lake Nyassa, at Chitiji s, and was maintained for eighteen months under great danger, owing to the re peated attacks of the natives. In 1883 Charles Alan Syrnthies was appointed bishop of the mission. In 1884, owing to the efforts of the Rev. W. P. Johnson, a steamer was purchased for the use of the mission on Lake Nyassa, and in 1885 a station was begun on the island of Lukoma, in the lake, where are now the headquarters of the Nyassa Mis sion. The work is now carried on from three centres: Zanzibar Island, Lake Nyassa, and sta tions on the mainland between. There are in the field 26 English clergymen, 25 laymen, 20 ladies, 2 African clergy, and 32 native teachers and readers; about 420 children are supported by the mission, and 300 Africans are assisted by it and are under its care. The cost of the work in 1888 was upwards of 17,000; the funds are sent out to and are managed by the bishop him self. I IIXVMIIU, a town in Old Calabar, West Africa, near the Cross River. Climate tropical. Population, 4,000. Race and language, Ibo. Religion, idolatry. People peaceful, agricul tural; polygamy common. Mission station United Presbyterian Church of Scotland (1888); 1 missionary and wife, 1 native helper, 1 Sab bath-school. Upolu Island, one of the Samoan Group, South Pacific. Surface mountainous, covered with luxuriant vegetation. Area, 335 square miles. Chief town" Apia. Population, 300, of which 100 are Europeans. Mission station London Missionary Society; 5 missionaries, 104 native pastors, 4 stations, 209 schools. (See Samoa). Uranibo, a town in East Central Africa, between LakesTauganyika and Victoria Nyanza. Mission station of the London Missionary So ciety (1849); 2 missionaries. The missionaries at this station have enjoyed fairly good health, have had the friendship of the native chief; the confidence of the people has been won, and good preparatory work has been accomplished. A medical missionary was added to the force during 1890. Uriya Version. The Uriya, also called Orissa, belongs to the Indie branch of the Aryan family of languages, and is used in the province of Orissa, the greater part of which is attached to Bengal. Serampore missionaries translated the New Testament, which was published in 1811. The first translation of the Old Testa ment was made by Dr. Carey, and published in 1819. Shortly afterwards the first Baptist mis sionaries commenced this work at Cuttack, and as the whole Bible had been translated into the languages of the people, they could in this sense take to themselves the whole armor of God. A revision of the Bible, or rather of the Old Tes tament, soon became necessary, and Messrs. Sutton, Noyes, and Buckley betook themselves URIYA VERSION 448 VAN to the work of translation or revision. The \vork was published uuder the care of Dr. Sutton at Calcutta by the Bible Society iu 1844, in three volumes. A third was undertaken by the liev. Dr. Buckley, which was published at Cuttack in 1872. In his work Dr. Buckley was aided by Jagoo Koul, a native minister, who had a more accurate acquaintance with the niceties of the Uriya language than any other native. A fourth edition of the Old Testament was also prepared by Dr. Buckley. His object was to make Dr. Button s version something better, and to achieve this, Dr. Buckley availed himself of native opinion on questions of idiom and diction. He had carried on his revision up to the 83d Psalm, when he was suddenly called to rest in 1886. Up to March 31st, 1889, the British and Foreign Bible Society had disposed of 40,000 portions of the Bible. Uruguay, the smallest republic of South America, is situated on the east coast, and is bounded by Brazil on the northeast, the Atlan tic Ocean and the La Plata River on the south, aid on the west by the Uruguay River , which separates it from the Argentine Republic. The country is divided into 19 provinces, with a total area of 72,110 square miles, and a popu lation of 687,194. Seven per cent of the popu lation are native-born, consisting principally of half-breeds; the remainder are Spanish, Ital ians, French, Brazilians, and Argentines. Montevideo, the capital, situated at the entrance of the river La Plata, has a good harbor and roadstead, and a population of 134,346. Uru guay was formerly a part of the vice-royalty of Spain, then became a province of Brazil, but declared its independence in 1825, which was recognized by the treaty of Montevideo (1828). By the terms of the constitution adopted 1830, a president, elected for four years, and a parliament, composed of two houses, constitute the government of the re public. The territory is one vast pasture-land. On the rolling plains great numbers of cattle and sheep are raised, and the principal wealth and exports of the country consist of live-stock, and the resulting products. Agriculture is carried on to a limited extent. The climate is in general healthy. In the coast districts there are no great extremes of heat and cold; in the interior the thermometer ranges from 86 in summer to 35 in winter. The state religion is Roman Catholic, but there is complete toleration, and the general condition of education is very satisfactory. Missionary societies at work in Uruguay are: the Methodist Episcopal Church (North), with stations at Montevideo, Colonia, Tacua- rembo, and Trinidad, under the charge of 1 missionary and wife, 2 female missionaries, 3 native ordained preachers; 6 chapels with 350 members, 11 day-schools, 700 scholars, 10 Sab bath-schools, 4^4 scholars. The South Ameri can .Missionary Society, with stations at Fray Bentos and Salto, aud l missionary. I oamltiro, a station of the C. M. S. on the south shore of Lake Nyauza, Eastern Equa torial Africa. Here it was that the intrepid missionary Alexander M. JWackay, after four teen years of work, died. One missionary was left in charire, and reinforcements left England in April, 181)0, to continue the work in this district. Utrecht Missionary Society. Head quarters, Utrecht, Holland. The object of this Society was to send the gospel to the Dutch East Indies. It was founded in 1859. and its first missionaries were sent out to Dutch New Guinea, or Papua, in 1863, when Mansinam and Doueh were occupied. In 1865 two more stations were opened Andai and Rhoou. These stations have now each a resident married missionary, a church, and a school. In 1865 work was commenced at Almahera, with two stations, Duma and Soakonora. At the former station there is a Christian village, and each station has a married missionary, with church and school work. A mission was begun in 1884 at Boeroe, with one station, Kawiri, under the care of a married missionary. Uvea, one of the Loyalty Islands (q.v.), Melanesia. .Uzbek-Turk! or Sari Version. To the Turki branch of languages included in the Russian Empire belongs the ancient Uigur, which covers the varieties of Trans-Caspian Turki spoken by the Uzbek nation scattered over Central Asia southward from Tashkend to near Afghanistan, and westward from Fer- fhaua to the Caspian. Of these varieties the aghatai Turki of the Tekkes and of Central Turkestan has been treated already. Another variety is the Uzbek Turki or Sart, and into this dialect Mr. Osbrunoff , a Russian inspector of schools, undertook a translation of the New Testament, of which the four Gospels were published by the British Bible Society at St. Petersburg, in 1888. The translator, who is acquainted with the different Turki dialects of Central Asia, believes that the Uzbek, which is used by the more settled and civilized portions of the inhabitants, is certain to become the dominant language of Central Asia. The ver sion, which is in the Sart dialect, was amended by the Rev. A. Amirkhanianz, and printed under the care of Dr. Sauerwein, and Messrs. Radloff and Amirkhanianz. V. Valparaiso, an important city of Chili, is situated on a bay of the same name. It has many institutions of learning ; the streets are narrow, but usually well paved, and the houses present a gay appearance with their bright colors and overhanging balconies. A railroad connects it with Santiago. Population esti mated at 212,810 (1889). Mission work is carried on by the Presby terian Church (North); 2 missionaries and wives, 7 out-stations, 90 communicants. Van, a city in Armenia, East Turkey, on the east shore of Lake Van, 145 miles south east of Erzroom, 350 mijes southeast of Trebi- zond. Climate mild, health} ; elevation VAN 449 VANDERKEMP, JOHN T. f> 500 feet. Population, 50,000, Christians, Moslems Races, Armenians, Koords, Turks. Mis.-ion station A. B. C. F M. (1873); 1 mis sionary and wife, 2 other ladies, 15 native helpers, 2 out-stations, 1 church, 37 church- members, 6 schools, 228 scholars. It is now, as it always has been, the centre of Armenian influence in Eastern Turkey. On the picturesque castle of the city are a large number of inscriptions in Armenian cuneiform, dating back even earlier than many of the Assyrian inscriptions. Near Van is the island of Aghtamar, the seat of an Armenian Catho- licos, whose spiritual rank is equal to that of the Catholicos of Etchmiadziue. His influence however is small. Yamlcrkcmp, John T., b. 1747, Rot terdam, Holland, where his father was pastor of the Dutch Reformed Church; studied at the University in Leyden; spent 16 years in the army, where he was captain of horse and lieu tenant of the dragoons. After leaving the army he went to Edinburgh, where he became distin guished for his attainments in the natural sci ences and modern languages. He then returned to Holland and practised medicine with great success. Ths accidental death of his wife and child, caused by a sudden storm which capsized the boat in which he was sailing with them, was the means of his genuine conversion, for though a nominal member of his father s church, he had become strongly influenced by infidel opinions. During the war with France he served in the hospital. Hearing of the appeal of the London Missionary Society, he offered himself to the directors, was accepted, and on the 3d of No vember, 1797, was ordained missionary to South Africa. Before leaving he organized two mis sionary societies, one at Rotterdam and one at Friesland, in his native country, to co-operate with the L. M S. In 1798 he sailed with three others for Africa, taking passage in a convict ship. On the voyage he and his companions administered to the spiritual as well as the tem poral wants of the convicts. Arriving at Cape Town in March, 1799, Dr. Vanderkemp com menced at once to labor among the natives, whila at the same time he awakened a deep in terest in missions among the Europeans. In May he left Cape Town for the interior. After a wearisome and dangerous journey he reached Graaf Reinet in June; and though the surround ing country was in a state of anarchy and strife, he pushed farther inland to the Great Fish River, at that time the southern limit of Kaffraria. After a month of waiting he secured an audience with the king, Gelka, who gave him permission to pitch his tent, but, advised him to leave on ac count of the unsettled slate of affairs. Permis sion was dually given to start the mission near the Keiskammer River, where in October a sta tion was founded. A school was opened, and in spite of messages from the governor at the Cape entreating him to return, left alone by the departure of his colleague, the doctor labored on for over a year, when the king, growing jealous of the advance which Christianity had already made, ordered the missionary to leave. Accompanied by his people to the number of about sixty, some English, some Hottentot, some Kafirs, some Tambookecs, and some of mixed race, Dr. Vanderkemp started across the country, and for more than four months the caravan moved about from place to place, while th? faithful missionary continued the instruction of the people. In May, 1801, he arrived again at Graaf Reinet, and, declining a call to take charge of the church there, continued to give himself to mission work, especially among the Hotten tots, of whom he soon collected a congregation of over 200. His efforts in behalf of this despised race aroused the enmity of the colonists, but by his wise conciliatory policy they were pacified, and he continued his work unmolested. Build ings were erected and Graaf Reinet was made a permanent station, but the privileges afforded to the natives at that station bade fair to slir up another rebellion, and Dr. Vanderkemp saw the necessity of removing the Hottentots to a place of safely, where they would form a colony by themselves. The plan was approved by the government, and a grant of land neur Algoa Bay was made to the mission. This was occupied early in 1802 by a part of the congregation (160 in all), and though the movement was not at tained with complete success, in September, when the governor visited them, he was so im pressed with the good they were doing and the dangers they incurred, that he advised them to take up their quarters in Fort Frederick, from which the garrison had been removed, and the missionaries deemed it wise to take his advice. For the next few months the work was most en couraging, and several Hottentots applied for baptism. The doctor was at this time quite ill with rheumatism, so that he was obliged to per form the ceremony while lying on a couch. The country then passed from the rule of the Eng lish to that of the Dutch, and the governor, though prejudiced at first, soon became con vinced of the good done by the missionaries, and offered assistance in the forming of a new sta tion. In June, 1803, the missionaries and their people moved to a place seven miles north of the Bay, which they named Bctholsdorp, where a flourishing village soon sprang up, and a church and schoolhouse were built. From this time on, until the reoccupation of the colony by the Eng lish, the work was carried on with great vigor and success by the doctor. In 1807 great re ligious interest was manifested among the Kafirs, and the following year an out-station of Bethels- dorp was formed at Stuerman s Kraal. In 1810 the population of Bethelsdorp had become a thousand, and many who had been enemies to the mission had been won over. The cruelties which the Hottentots had so often suffered at the hands of their Boer masters excited the deepest pity in the heart of the doc tor, and it is said that in the course of three years he paid no less than $5,000 for the redemp tion of slaves from bondage, and by his exertions, with the help of other missionaries, the Hotten tots were finally delivered. Almost the last pub lic service which the doctor was able to render that people was in testifying in the courts at the Cape to the wrongs practised upon the Hottentots. He died on the 15th of December, 1811, in the midst of active preparation to enter upon a new field of work in Madagascar. One well ac quainted with his life, character, and labors says that, " for combining natural talents, extensive learning, elevated piety, ardent zeal, disinterested benevolence, unshaken perseverance, unfeigned humility, and primitive simplicity, Dr. Vander kemp has perhaps never been equalled since the days of the Apostles." Well does the venerable Moffat say of him : " He came from a univer- VANDERKEMP, JOHN T. 450 VENEZUELA sity to teach the alphabet to the poor, naked Hottentot ami Katir ; from the society of nobles, to associate with beings of the lowest grade of humanity ; from stately mansions, to the filthy hovel of the greasy African ; from the army, to instruct the tierce savage in the tactics of a hi uveuly warfare, under the banner of the Prince of Peace ; from the study of medicine, to become a guide to the Balm of Gilead and the Physician there ; and finally, from a life of earthly honor and ease to be exposed to perils of waters, of robbers, of his own countrymen, of the heathen, in the city, in the wilderness." Van l.cii iicp. Henry John. h. Smyrna. Asia Minor, April 18th. 1815. His ancestors on the banks of the Rhine took part in the Thirty Years War for religious liberty, and later engaged in business in the East. At the age of fifteen Henry was sent to America for an edu cation. At seventeen the reading of the Me moirs of Levi Parsons, missionary in Palestine, and a letter from his mother led him to seek his own salvation " and that of as many others as possible." He graduated at Amherst College in 1837, and Audover Theological Seminary 1839; was ordained at Amherst; and em barked for Turkey the same year as a mission ary of the A. B. C. F. M. He was stationed first at his native city, removed in 1844 to Con stantinople, and in 1854 was sent as a pioneer missionary to Tokat, Asia Minor. In 1863 he was again stationed at Smyrna, where he re mained till his final departure for America. His main work was preaching and education. He was distinguished as a linguist, preaching acceptably in four foreign languages French, Armenian, Greek, and Turkish. He was a proficient in music, drawing, and painting, which were his favorite sources of recreation. He excelled as an instructor of youth. Num bers of the most successful professional men among the evangelical Armenians and Greeks of Constantinople and Asia Minor ministers, physicians, and instructors of youth were his Eupils. " After retiring from his work abroad e secured to twenty-five Asiatics facilities for education in the United States. A prominent Armenian gentleman, a native of Constantinople and once a pupil of Dr. Van Lennep, says: " One of his best qualifications as a missionary was that he understood the people among whom he was working, and loved them. In the Bebek Seminary, where he taught for a while, the students looked to him not merely as a teacher and respected him, but also as their companion and friend, and loved him accordingly." In 1869, blindness coming on and strength failing, he returned home, after thirty years of mission service, and resided at Great Barrington, Mass. He died January llth, 1889. Dr. Van Lennep was honored with the degree of D.D. by his " Alma Mater, " Amherst Col lege, in 1862. V ;i rnu, a city on the east coast of Bulgaria, 160 miles north-northwest of Constantinople. Climate temperate. Population, 261,000, Bul garians, Greeks, Armenians, Jews, Gypsies. Social condition quite low. Mission station Methodist Episcopal Church (North), 1884; 1 missionary and wife, 1 native helper, 1 out-sta tion, 1 church, 1:5 church-members. It is the terminus of the Varna-Rustrhuk Railroad, and until the recent opening of the railroad from Constantinople to Vienna direct, all travellers from Vienna by the Danube passed through it. Vaiidoi* Version. The Vaudois is a dialect of the French, belonging to the Graeco- Latiu branch of the Aryan languages of Europe. It is spoken in Piedmont. At a very early period the Vaudois, or Waldenses, as they are sometimes called, had a translation of the Scrip tures made into their dialect, at the instance of Waldo, or Waldensis, which was greatly blessed to them, and supported them in the endurance of many cruel persecutions. In 1831 the British and Foreign Bible Society published an edition of the Gospels of Luke and John in the Vaudois dialect, the translation having been made by Mr. Berte, pastor of La Tour. As the French is now the medium of instruction in all the schools, the French version is more gener ally read by the people than the Vaudois Gospels. (Specimen verse. John 3 : 16.) Perqufi Diou ha tant vourgu ben ar mount, qu a 1 ha douna so Fill unic, perquequiounque" ere" em el perisse pa, m qu a 1 abbia la vita eternella. Vediarpuram, a city in India, in the Trichiuopoli district. Madras. Mission station of S. P. G.; 1 missionary, 9 native workers, 166 communicants, 2 schools, 98 scholars. Vellore, a city in North Arcot, Madras, India, 15 miles west of Arcot, 89 miles west- southwest of Madras City. Tolerably clean and well built, containing many ancient buildings of interest. Climate very hot, but healthy. Population, 37,491, Hindus, Moslems, Chris tians. Mission station Reformed (Dutch) Church in America; 1 missionary and wife, 1 female missionary, 16 native helpers, 19 out- stations, 515 communicants, 742 scholars, 1 girls boarding school, 66 scholars. Established Church of Scotland (1860); 19 native helpers, 1 school, 343 scholars. Velpur, a town in the Godaveri district, Madras, India. Population, 6,282, chiefly Hindus; a few Christians and Moslems. Mis sion station of the Evangelical Lutheran Gen eral Council; 1 native missionary, 2 other workers, 1 school, 12 children. Venezuela, the most northerly of the South American republics, lies between British Guiana and Colombia on the east and west, with Brazil to the south and the Carribbean sea to the north. It has an area of 632,695 square miles, which is divided politically into eight large states, two national settlements, and eight territories. In 1888 the estimated popula tion was 2,234,385, of whom the native Indians numbered 326,000. The government is modelled after that of the United States of America, with more freedom given to the provincial and local governments. Education is compulsory and gratuitous, and illiteracy is fast decreasing. In 1888 over 100,000 attended the primary schools. Higher education is applied by 2 universities, Jo federal colleges, 9 colleges for girls, etc. The slate religion is Roman Catholic, and though other religions are tolerated, they are not permitted any external manifestations. The people an- engaged in agriculture, cattle and sheep raising, and mining; there are very rich deposits of gold and silver, copper, and iron. VENEZUELA 451 VINTON, JUSTUS HATCH Caracas, the capital, has a population of 70,466. Protestant mission work is carried ou solely by the American Bible Society, with the circulation of the Bible in Spanish. Veiiyaiie, a town of Griqualand, East South Africa, 40 miles from Tinana. Mission out-station of the Moravian Brethren s station at Bethesda. The people are Kafirs of the Hlubi tribe, who are so eager for a minister that whenever the missionary from Beth esda comes there, they tell him they would like to detain him by force; and a small num ber of Hottentots, who moved there from Silo, who exert a good influence, and have been largely instrumental in making arrangements for a station. Vcpcry, a town in the Mutyalapad district, Madras, India. Mission station of the S. P. G.; 2 missionaries, 10 native helpers, 373 church- ni embers. Victoria. 1. The principal city and capital of the colony of Hong Kong (q.v.). 2. A town in Tamaulipas, East Mexico, southwest of Ciudad. Hot, but healthy. Race and language, mixed Spanish and Indian. Religion, Roman Catholic. An out-station of the Matarnoras Mission of the Presbyterian Church (South), with 1 native preacher. 3. Capital of Vancou ver, British Columbia. The Methodist Church of Canada has quite a flourishing work among the Chinese immigrants; 1 missionary and wife, rescue home for girls, 67 church-members. 4. A town in Isupu, West Africa, at the foot of the Cameroon Mountains; has a small Baptist congregation, started in 1860 by Negro mission aries from Jamaica. Y illiiparaiu (Wilupuram), (Belpore of the old maps, etc.,) a town in South Arcot, Madras, India,25 miles west of Poudicherri. Population, 8,241, Hindus, Moslems, Christians. Mission station Evangelical Lutheran Society of Leip- sic; 177 communicants, 98 scholars. Vimicoiida, a hill and town in the Kistna district, Madras, India. Population, 5,638, Hindus chiefly; a few Moslems and Christians. It contains an interesting hill fort, around which a number of legends cluster. Mission station A. B. M. U. (1883); 1 missionary, 13 native preachers, 6 churches, 3,616 church- members, 34 schools, 250 scholars. Yiiitoii, Justus Hatch, b. Willingtou, Conn., U. S. A., February 17th, 1806; gradu ated at Hamilton Literary and Theological In stitution, 1828; appointed in 1832 missionary to Burma by the A. B. M. U. ; studied with Dr. Wade and two native converts, a Burman and a Karen, who were then in the United States; sailed with Mrs. Viuton July, 1834, reaching Moulmein in December. Having studied the language at home and on the voyage, they began their work at once. Within a week they left for the jungles, travel ling for three months from village to village, making known the gospel of Christ. At first they went together, but many calls coming from distant villages, they separated, each taking a band of native assistants: she going in her little boat, with a few of her school-girls, to the villages along the rivers, telling the story of redemption to the crowds who gathered about her; he visiting the mountain villages and places more difficult of access. They were often in danger from robbers and wild beasts. But they had great success in their work. His labors were not confined to the Karens. He studied the Burmese that he might preach to the Burmans. During the rainy season, when travel is impossible, he labored among the English soldiers in garrison, preaching and dis tributing tracts among the Burmaus, and trans lating the New Testament into Karen, or writ ing his commentary. In six weeks he dis tributed 8,000 tracts, and his labors among the troops resulted in the conversion of many, both among the common soldiers and the officers. In Moulmein Mrs. Vinton had in her school pupils who had come 200 miles for the sake of learning to read God s Word in their own language, threading the forests by night, not daring to travel by day. The complete failure of Mrs. Vinton s health made a return home in 1847 necessary. Partly for his own health, and partly to arouse the missionary spirit in the churches, he accom panied her. By his earnest addresses and his sweet singing of " Rock of Ages" in Karen and English, and Dr. Brown s "A Missionary Call," he made a deep impression. His labors in Burma between 1834 and 1848 had been, confined mostly to the Moulmein district, but ou his return in 1850 Rangoon Avas to be the centre of missionary operations by the provi dential opening of the Pegu provinces to the gospel. In 1852 the English Government sent an armed vessel from Calcutta to Rangoon to demand redress from the Burmau governor for outrages inflicted upon English residents in the Burmese dominions. The Burmans in defiance began preparations for resistance, repairing old fortifications, and erecting batteries on the river-banks. Enraged by the successes of the English, they treated the Karens, whom they considered the cause of their misfortunes, with extreme cruelty. The imploring cry for relief from the seventeen suffering Karen churches in Rangoon reached Mr. Viuton, and, urged by Dr. Kiucaid and other missionaries in Moul mein, he went to their help. He found that three native preachers had been crucified, and 5,000 refugee Karens were living in carts and under trees. The Burmese part of the city being in ruins, he and Dr. Kincaid obtained permission to occupy the deserted monastery in side of the stockade, and six weeks after the capture of the city their families joined them from Moulmein. As soon as it was known that " Teacher Vinton" had come, the refugees, who had been driven from their burning homes, and who had been living secreted in the forests and jungles, subsisting on roots and herbs, flocked to the city, filling the monastery occu pied by the Vintous, or camping out under the trees. They were not only hungry, but dis eased. Mr. Vinton built a hospital for the small pox patients, to whom Mrs. Viuton min istered day and night. During most of the first year, besides the labors of the hospital, she had a school of 200 pupils, men, women, and children, mothers with babes in their arms, fathers and sons sitting on the same bench, learning to read the Word of God. Scarcely a day but many came in from the jungles some for books and medicine, many for advice and consolation. In 1857 many were converted; 250 Karens,. during the rains, learned to read the Bible; and 30 young men received Biblical in struction to fit them to work in the distant vil- VINTON, JUSTUS HATCH 452 WADE, JONATHAN lages us preachers or school- touchers. The English urmy in its advance having Uircutcm-il Avu, the king yielded, u treaty was made, and peace proclaimed. An order being issued b\- the English Government for the vacation of afl the religious buildings occupied during the war, the Vinloiis left the old monastery which had sheltered them, and moved to Kemmendine. two miles from the fort. Here Mr. Vinton put up buildings for his family, and the large school which followed to his new home. Teachers were trained to take charge of the village schools, which were established when quiet, was restored. A new trial now fell upou the Karens. War and pestilence were followed by famine. Mr. Viutou, by his earnest efforts to supply the wants of the suffering people, so won their hearts that they gathered about him in crowds, hailing him as their deliverer, and declaring that his religion was the one they wanted. " Thousands were baptized, churches organized, chapels and school-houses built, and the hearts of both Burmans and Karens turned toward God as never before." In 1854, at Mr. Vinton s suggestion, the Karens of the Rangoon district organized the Karen Home Missionary Society, the first of the kind ever formed in Burma, designed for aggressive work among the heathen, the natives already supporting their own pastors and schools. In May, 1855, the corner-stone of a church was laid by Mr. Vinton in the presence of a large assembly of native and English friends. A substantial church of brick was erected, with funds con tributed in America, England, and Burma, at Kemmeudine, on the Rangoon River, on land given to the mission by Lord Dalhousie, Gov ernor-General of India. In the mission now settled at Kemmendiue Mrs. Vinton hud the entire charge of the Pegu High School, numbering from 200 to 250 pupils. Mr. Vinton had during the rains a theological class of young men preparing for the ministry. News having come from the mountains that many villages in a region never yet reached by missionaries, on account of its being difficult of access, were ready to receive the gospel, he went to survey the Held and select the most eligible site for a station. He returned March 24th, complaining of being " very tired." The next day he was ill; fever set in, which was succeeded by dysentery, and he gruduulh failed, when, on the 31st of March, 1808, he pa-si-d away. " He is regarded as one of the most x.ealous and successful missionaries ever sent to heathen lands by the Baptists of the United States." Mrs. Viuton remained, doing efficient work in Rangoon. Her daughter Calista, who, when the news of her father s death was received, was about to graduate at Suffield, at once prepared to sail for Burma, and joined her mother on Christmas Day, 1858. In 1861 Bruiuerd Vinton, having graduated at Madison University, married the daughter of Rev. Dr. Haswell of Moulmein, and sailed in September for Burma, to become the missionary of the Karen churches of the Rangoon district. The health of Mrs. Viuton and her daughter failing, they both embarked for America by the w ay of England, October, 1862, reaching New York June, 1863. Mrs. Vinton s health being par tially restored, she returned to Rangoon, arriv ing March, 1864, followed soon by her daugh ter and her husband, Rev. R. M. Luther. Mrs. Viulon was suddenly attacked with an acute form of the disease which had long afflicted her, and died December 18th, 1804. Yizagapatam, a town in Madras, India, situated on a small bay near a remarkable hill, bold and rocky, 1,500 feet in height. It is a military station with considerable trade. Pop ulation, 30,291, Hindus, Moslems, Christians, etc. Mission station L. M. S. (1806); 2 foreign missionaries, 1 native missionary, 58 church- members, 5 Sunday-schools, 375 scholars, S boys schools, 481 scholars, 3 girls schools, 197 scholars. W. Wadali, an ancient capital city in Bombay, India, 26 miles northeast of Ahmaduagar. Mission station of A. B. C. F. M. ; 1 missionary and wife, 41 native agents, 19 out-stations. Wade, Jonathan, b. Otsego, N. Y., U. S. A., December 10th, 1798; graduated at Hamilton Literary and Theological Institution 1822; ordained February. 1823; embarked as a missionary of the A. B. M. U. for Burma June 22d, 1823; reached Rangoon December 5th following. At the commencement of the first Burmese war, soon after his arrival, he and Mr. Hough were arrested, imprisoned, and put in irons, then dragged to the place of execution, and compelled to kneel before a Burmese executioner, who had received orders to smite off their heads at the discharge of the first British gun on Rangoon. Panic-stricken at the sound of the cannon, the executioner, alarmed for his own safety, left his prisoners and fled. They were afterwards seized by the Burmese officials, but rescued by the advancing British troops. They went to Calcutta, re" ruainiug till the close of the war. Mr. Wade resided at Doorgapore, near Calcutta, occupied in the study of the language, the translation of books, and in superintending the printing of use ful works. He preached also in English in the Circular Roads Baptist Chapel, and many per sons were converted. At the close of the \\ ar he returned to Burmah, making Amherst his home until the transfer of the mission to Moulmein, where he was stationed from 1827 to 1830. In that year he returned to Rangoon. In 1831 he visited Kyouk Phyoo in Arrakan, and began the work which was continued by Mr. Coin- stock and others. In 1832, on account of the failure of Mrs. Wade s health, he visited the United States, accompanied by a Burmau and a Karen convert, returning to Burma in is.l. In December, 1847, he made a second visit to his native land, being threatened with total blind ness. He re embarked for Burma July 25th, 1N50, resuming his work in Moulmein in Jan uary, 1851. He received the degree of D.D. in 1852 from Madison, now Colby, University. In the absence of Dr. Biuney in the United States he had charge of the theological seminuiy for Karens at Moulmeiu. In addition to preaching WADE, JONATHAN 453 WARMBAD the gospel, he performed much literary labor. He reduced to writing the two Karen dialects. Sgau aud Pwo, and prepared several important literary, theological, aud educational works among them a Karen Thesaurus, a work in 5 vols., the last volume completed in 1850. This he designed to be for the Karen language what Dr. Judsou s Dictionary was tor the Burmau, and to its revision he devoted his powers as long as he was able to work. Though suffering greatly from an incurable malady, he continued his literary work for the mission with untiring assiduity until six days before his decease. After the death of Mrs. Wade he resided in the fami lies of Mr. Bennett and Dr. Binney. Dr. Bin- ney says that for months, after the labors of the day were ended, he was accustomed to spend an hour in the evening in conversation with him ; on the missionary enterprise, the methods of missionary work, the necessities and modes of supply for the Karen field, and the great doc trines of that divine system on which his soul rested." Dr. Binuey testifies that he was " edi fied and delighted with his broad and discrimi nating views, his ripe judgment, his practical wisdom, and his sound theology." He died at Rangoon June 10th, 1872, of cancer on the lip, after nearly forty-nine years of mission service, aged 73. Wakkerstroom, a town in the Pretoria district, Transvaal, Africa, between Utrecht and Pretoria, north of the Orange River. Mis sion station of the S. P. G. (1880); 1 missionary, 159 church-members. Wulfiscli Bay, a harbor of Namaqualand, South Africa, in British territory. (See Africa.) Mission station of the Rhenish Missionary Society; 1 missionary, 1 female missionary, 2 out-stations, 120 church-members, 40 school children. Walker, Augustus, b. Medway, Mass., U. S. A., October 30th, 1822; graduated at Yale College 1849; studied theology one year at Bangor, two years at Andover Seminary, graduating in 1852; ordained October 13th; sailed as a missionary of the A. B. C. F. M. January 7th, 1853, for the Assyrian Mission, and was stationed at Diarbekir on the Tigris the field of his labors, his success, and his death. In 1864 he visited the United States for his wife s health, aud sailed again with her August 19th, 1865, reaching Diarbekir November 21st. The cholera raging there, he spent some time over one stricken with that disease. He was soon himself attacked, aud died September 13th, 1866. " Diarbekir," it is said, " was filled with mourning. Not Protestants alone, but Moslems and Armenians, all were stricken. Such a funeral, as of one who was a father to all, was never witnessed there before." "Mr. Walker had a clear head, a ready understanding, aud very correct views of the way the work should be prosecuted. He helped to shape the policy of the mission, and was a strong pillar in it." " It was touching to witness the deep grief of this orphaned people, and to learn how heartfelt was the tie that bound them to a stranger from the far oil - West. Singing the hymns he had taught them, they carried his bier on their shoulders two and a half miles." Walmaniistlial, a town in the Transvaal, Africa, on one of the sources of the Limpopo, northwest of Botchabelo, and northeast of Pretoria. Mission station of the Berlin Evan gelical Missionary Society (1869); 1 missionary, 8 native helpers, 5 out-stations, 420 church- members, 172 scholars. Ward Faith Mission in India. In 1880 Rev. Ernest F. Ward, of the United btalcs, went to India with his wife, following a conviction that they must establish a mission there. They located the mission first at Bur- haupur, in Berar, where land was purchased and a bungalow built. In 1884 the property w r as sold and the mission w r as moved to Ellich- pur. where the property of another mission was purchased. There is now in connection with the mission a sanitarium among the hills, where the workers can retire in the hot season. The property of the mission was purchased with money belonging to the founders. Since that time the work has been well sustained, although a rule of the mission is that no mem ber of it shall ask any person for money or support in any way. Prayer to God is their sole reliance. Additional workers have joined the mission from America and England. Mr. Ward has assisted in reducing the language of the Korkoos to writing. He spends much time in visiting from village to village, and all of the workers carry on bazaar visitation, selling tracts and engaging in personal conversations. A school is conducted in the mission house. Warren, Edward, b. Marl borough, Mass., U. S. A., August 4th, 1786; graduated at Middlebury College 1808, aud after studying law entered Andover Seminary; graduated in 1812, and sailed as a missionary of the A. B. C. F. M. for Ceylon October 23d, 1815. His health soon failed from pulmonary disease, and April 25th, 1816, he sailed with Mr. Richards for the Cape of Good Hope, where, August llth, he passed away. His body was interred by the side of a man supposed to be the first convert from Mohammedanism in Africa, who had died a few days before, aged seventy-seven, in the triumph of faith. Wangamii (Whanganui), a town in New Zealand, on the southwest coast, at the mouth of a river of the same name. Mission station of the Church Missionary Society; 2 mission aries, 2 native pastors, 25 other native workers, 250 church-members. Ward, William, b. Derby, England, October 20th, 1769. After learning the printers trade, he studied for the ministry, and in 1798 was appointed missionary printer by the Bap tist Missionary Society; sailed May, 1799, for Calcutta, but, owing to the opposition of the East India Company to missions in its territory, set tled at Serampore, a Danish settlement on the Hoogly, 16 miles above Calcutta. In 1800 he printed Dr. Carey s translation of the Bengali New Testament and afterwards other transla tions, performing also faithfully other mission ary labors. His health being impaired, he visited in 1819 England, Holland, and America, re turning to Calcutta in 1821. He died at Seram pore March 7th, 1823. Warmbad, a town in Namaqualand, West South Africa, on a short northern branch of the Orange River, northeast of Steinkopf and northwest of Pella. Mission station of the Rhenish Missionary Society; 1 missionary, 1 single lady, 6 native workers, 360 church-mem bers, 100 school-children. WARSAW 454 WELSH PRESBYTERIANS Warsaw, a city of Polish Russia, on the Vistula River. Most of the city is well built, ami recently many new structures have beeu erected. Population (1884), 454,898, Catholics, .lews. German Protestants, Greek Catholics. Mission station London Society for Propagation of the Gospel among the Jews; 2 missionaries, 1 native helper. Wartbur;;, a town in KaffYaria, South Africa, north of Bethel. Mission station of the Berlin Evangelical Lutheran Society (1855); 1 missionary, 5 native helpers, 7 out-stations, 276 church-members, 96 scholars. Waterberg (Waterburg), a town in the South African Republic (Transvaal), the same as Modimolle (q.v.). Mission station of the Wes- leyan Methodist Missionary Society; 1 mission ary, 1 chapel, 55 communicants, 42 Sabbath- scholars, 35 day-scholars. Waterloo. 1. A town in Surinam, South America, is situated in Nickerie, the most western district, on the east bank of the Coreutyn River. Mission station of the Mo ravian Brethren, commenced at the request of several planters, one of whom gave the plot of ground on which the station is built, and an other presented the church. One missionary is stationed there. 2. A town in Sierra Leone, West Africa. Mission station of the Wesleyau Methodist Mis sionary Society; 1 missionary, 3 chapels, 352 communicants, 167 Sabbath scholars, 110 day- scholars. There is also a native pastorate of the C. M. S. Watlieii, a district on the Congo River, West Africa, 80 miles west of Stanley Pool, 220 miles from the river s mouth. Climate tropical. Elevation, 2, 000 feet. Race, Bantu. Language, Kikongo. Religion, Fetichism. Social condi tion low, but improved and improving to some extent, owing to their active trade Govern ment practically patriarchal, each town being a petty state, but all more or less subject to the Congo Free State. Mission station of the Bap tist Missionary Society (1884); 4 missionaries, 1 married, 1 church, 10 church-members, 1 school, 38 scholars. Wa-tiiig, a town in Shantung, China, north of the Yellow River. Language, Man darin. Mission station Methodist New Con nexion (1867); 2 ordained missionaries, 1 mis sionary s wife, 27 native helpers, 31 out-stations, 15 churches, 950 church-members, 10 schools, 109 scholars. Wazirabad, a large town in the Punjab, India, 64 miles northwest of Lahore, 21 miles north of Gujranwala. The town is compara tively new, and has only recently risen to im portance. It is much better and more regularly built than most native towns, although the houses are mostlv made of sun-dried or kiln- burned bricks. Population, 16,462, Moslems, Hindus, Sikhs, Christians, Jains. Mission sta tion Established Church of Scotland (1863); 1 native missionary, 5 helpers, 15 communicants, 9 schools, 480 scholars. Weasisi Version. The Weasisi, which belongs to the Melanesiau laniruatres, is spoken in Tanna, New Hebrides. In October, 1882, the Rev. W. Gray, from South Australia, opened a missionary station at Weasisi, and translated the first six chapters of St. John s Gospel. These chapters were printed as a tentative edition by the Adelaide Auxiliary Committee, at the request of the Foreign Mis sions Committee of the Presbyterian Church of Australia in 1888. Wei-IIieii, a town in the province of Shantung, China. 150 miles southwest of Tung- chow. Mission station of the Presbyterian Church (Nortb), 1882; 4 missionaries (3 married), 2 physicians, 4 female missionaries (2 medical), 29 out-stations; 23 native helpers. Wei-Iiui, a city in Honan, China, on the north side of the Yellow River. The Pres byterian Church of Canada has selected this place as one of the stations for their mission in Honan, which was commenced in 1889 (see ar ticle Presbyterian Church of Canada). Weligaina, a town in the Galle district, Ceylon. Mission station of the Wesleyan Methodist Missionary Society; 1 missionary, 1 chapel, 3 Sabbath-schools, 210 scholars, 3 day- schools, 593 scholars. Wellington. 1. A town in Sierra Leone, West Africa. Mission station of the Wesleyau Methodist Missionary Society; 1 missionary, 3 chapels, 360 communicants, 113 Sabbath- scholars, 210 day-scholars. There is also a native pastorate of the C. M. S. 2. Town in New Zealand. Mission station of the United Methodist Free Churches; 1 mis sionary, 73 church-members, 180 Sabbath- scholars. The Diocese of Wellington of the C. M. S. in New Zealand has at present (1890) two stations Whanganui and Otaki. Welsh Presbyterians, or Calvini*- tic Methodists of Wales, Foreign Missions. Headquarters, 28 Breckfield Road South, Liverpool, Eug. The Calviuistic Meth odists of Wales began to take an interest in missionary work at the time when the London Missionary Society was established. They con tributed liberally to its funds, and several of the most useful missionaries of that Society had been trained in their churches. But the grow ing desire that the connection should have a mission of its own led ultimately to the "Welsh Calvinistic Methodist Foreign Missionary So ciety, which was established in Liverpool in January, 1840. The first field, chosen immedi ately on the formation of the Society, was Ben gal; and in 1842 operations in the foreign field were further extended by the opening of a mis sion among the Bretons in Western France. The work of the Society is under the direction of an Executive Committee, twenty-one in num ber, appointed by the General Assembly of the church. This committee meets once a mouth to consider applications from missionary can didates, make arrangements for the sending out of missionaries, fixing their salaries, to invest the funds of the Society, and prepare reports. I)K\KI,OI>MKNT OF FOREIGN WORK. I/nJi<i Mission In 1834 the British Government com pleted a treaty with the kings of Khasia, a group of small slates in tlie extreme northeastern part of Hindustan, and a military poM was to l>e established at ( herrapoonjee, and a road nuule across the Khasia Hills to the British territory in Assam. When the Welsh Foreign Mis-ion was established in 1840 the attention of the WELSH PRESBYTERIANS 455 WENDISH VERSIONS directors was called to Khasia as a new and promising field. Accordingly, the plan seem ing wise, the first missionary of the Society, the Rev. Thomas Jones, left for Cherrapooujec in November, 1840. Missionaries were also sent out in 1842 and again in 1845; but at times, owing to various circumstances, defection, ill ness, and death, only one or two men were left to carry on the work, and the progress for some years was but small, if reckoned by the number of converts, which reached but four teen in the first decade. In 1846 a new station was established at Jiwai, the chief village in the Jaiutia Hills, and in subsequent years the work was extended to va rious other parts of the hills. In 1849 the Rev. W. Pryse commenced operations at Sylhet, in the plains of Bengal. Though the work was carried on vigorously, and not without some degree of success, circumstances occurred which made it advisable to limit the opera tions of the mission to the hills, and until 1887 the large district around Sylhet was left un occupied, when in that year the mission was again enabled to resume its work there. The mission field in India is divided into seven dis tricts: Cherra, Shilloug, Sheila, Mawphlang, Khadsawphrah, Jiwai, and Shangpoong. Day- schools, evangelistic work, publishing in the Khasi language, and medical work are all feat ures of the mission, and the beneficial results of the Christian teaching are strongly mani fested in the general improvement of the do mestic and social life of the entire district in which the mission works. Places for stated preaching, 136; Sabbath -schools, 140; Sunday- school scholars, 7,294; theological seminary, 1; theological students, 8. Brittany. The work in Brittany is carried on at the three stations, Quimper, Pont 1 Abbe, and Douarnenez, with regular meetings at Peu-ar-bout and Treboul, and occasional visits to other villages on the coast of Fiuisterre. Welsh Version. The Welsh, which is spoken in Wales, belongs to the Keltic branch of the Aryan family of languages. The earliest reliable reference to a Welsh version of any portion of Holy Writ is contained in a letter of Dr. Richard Davies, Bishop of St. David s, pre fixed to the first printed edition of the Welsh New Testament, published in 1567, in which the Bishop states that there was extant about the year 1527 a Welsh version of the Pentateuch, a copy of which he himself saw. The first edition of the New Testament, prepared by William Salesburg, was published at London in 1567. The edition consisted of 500 copies, quarto size, and was printed in black letter. The first edition of the Bible with, the Apocry pha was printed in 1588, in one volume folio, and numbered 500 copies. The translation was executed by Dr. William Morgan, Bishop of St. Asaph. He undertook a second revision of the New Testament, which he completed in readiness for the press in 1604, when death put an end to his labors. Dr. Morgan s successor, Dr. Richard Perry, in conjunction with his chaplain, Dr. John Davies, undertook an entire revision of the Old and New Testaments. This revision was made so carefully that it became in fact the standard version of the Welsh Bible. It was first printed at London in 1620, folio size, and dedicated to King James I. In 1630 a small octavo edition was published at the ex pense of some Christian philanthropists, citizens of London. From the time of the publication of this edition to the establishment of the Brit ish and Foreign Bible Society, nearly 20 edi tions of the Welsh Bible were printed. Most of the editions were supported by the Society for Promoting Christian Knowledge. The edition published in 1799 was scarcely dry from the printer s hand before it was all sold, and this before a quarter of the demand had been satisfied. The most urgent appeals from all parts of the Principality reached the Christian Knowledge Society for further supplies of the Scriptures, but the state of the finances pre vented this society from making any adequate response to the repeated cries for help. At this crisis in the history of the Welsh Bible, the Rev. Thomas Charles of Bala suggested the idea of establishing a large printing society, for the purpose of keeping Wales well supplied with Bibles. He was successful in securing the hearty co-operation of both Churchmen and Dissenters. The original plan was so ordered and developed that it ultimately eventuated in the institution of the British and Foreign Bible Society, which was established in 1804. The Bible Society s first edition left the press in 1800, following the text of the version of 1752 published by the Christian Knowledge Society (the first edition, known as the " Moses Wil liams" Bible, having been issued in 1718). Ever since, editions have been issued, and up to March 31st, 1889, the British Bible Society had disposed of 2,534,335 portions of the Scriptures, besides 105,994 New Testaments with English in parallel columns. Portions of the New Testament for the blind have also been issued by the same Bible Society. (Specimen verse. John 3 : 16.) Canys felly y carodd Duvv y byd, fel y rhoddodd efe ei unig-anedig Fab, fel na choller pwy bynnag a gredo ynddo ef, ond caffael o Jiono fywyd tragywyddol. Weii-ehau (Wen -chow), a city on the coast of Chehkiang, China, southwest of Ning- po, 300 miles from Shanghai. Climate sub tropical. Mission station United Methodist Free Churches (1878); 1 missionary and wife, 8 native keepers, 8 out-stations, 5 churches, 129 church- members. Wen-diaii Colloquial Version. The Wen-chau belongs to the colloquial lan guages of China, and is used in Wen-chau, Mid-China. In 1888 the British and Foreign Bible Society published an edition of 500 copies of the four Gospels and Acts. The version Avas made by the Rev. W. E. Scothill of Wen- chow, and revised by his fellow-missionaries. The style is that adopted by all the missionaries in Weu-chau. The edition is printed in Roman character. Wendisli Versions. There are three dialects of the Wendish, -which belongs to the Slavonic branch of the Aryan family of lan guages, viz., the Upper, the Lower, and the Hungarian. Before the Reformation the Wends had neither written nor printed books in their language. Rome had kept them in intellectual as well as spiritual bondage. But when the true light shone upon them, this darkness, both of mind and soul, was dispelled, and, like so many other races, they became indebted for WENDISH VERSIONS 456 WESLEYAN METH. MISS. SOC. their literature and mental development to the publication of the Scriptures in their mother tongue. 1. Upper Wendixh. This dialect is spoken in Saxon Lusatia, and in it some portions of the Scriptures were published in the early part of the 17th century. The whole was fir.t published in 1728, at Bautzen: a second and amended edition was issued in 1742, and a third in 1797. The Prussian Bible Society published an edition in 1820; the British and Foreign Bible Society issued one in 1800; and the Suxon Bible Society issued an edition, translated by Immisch, Sie- bert, and others, in 1879 at Bautzen. 2. Lower Wend wh. This dialect is spoken in Prussian Lusatia, and in it the Psalms, trans lated by Albin Moller, were published in 1574. The Old Testament, translated by Fried rich Fritze, was published in 1796, and the New Testament, prepared by Gottlieb Fabricius, was issued in 1709, and reprinted in 1728 and 1775. An edition of the entire Bible was published by the British and Foreign Bible Society in 1818; the Prussian Bible Society published a revised edition at Berlin in 1822-25. 3. Hungarian Wendinli. For the Protestants in Hungary and Caruiola Stephen Kugnitz translated the New Testament, which was pub lished by the British and Foreign Bible Society in 1817,* together with the Psalms, translated by the Rev. Trplan. In 1882 the same Society issued an edition with a slight revision, limited to orthographical and syntactical errors, prepared by Pastor Berke. (Specimen verses. John 3 : 16. ) Upper. ,qjfcf)ctoj taf je SJofj tQif 88tt>ict lubonml. fo foort fFroojef)o ienicjfrfyo narobjcncfjo S6t)iui bill je, fo btydju fdjitjt). fii txo njeljo toierja, ffjuberii nebl)li,_alejrjec3ne* jiroenje mjeli. Lower. $fcf)err taf jo 33o!)<j ton . ffroojogo ;abno|)orojoncgo ffonmi bal jo, . abu._ fd)t)fne bo liogojoerejc, fgubone iirbuli, alc.to_iiimcnie jiirociie tneli/ Hungarian. Ar je tak lubo Bog etc szvet, da je Szina szvo- jega jedinorbdjenoga dao, da vszaki, ki vu nyem verje, sze^ne szkvari, nego ma^zitek vekivecsni. Wen-li, is the term applied to the classical or book language of China, as distinguished from the colloquial. To write in the same natural way as one would talk is contrary to Chinese teaching and practice; and the classical book style so abounds in stilted, condensed, epi grammatic phrases, that a man who has not mastered the literary style is unable to under stand the sense, even though he may be able to recognize the characters or ideograms. A vari ation of the Wen li is the Easy Wen-li, which is not so severely classical. For further informa tion see Chinese Versions, and the Book Lan guage under China. Wesleyan Methodist Missionary Society. Headquarters, Centenary Hall, Bishopsgate Street Within, London, England. Jfisfori/. To find the real starting-point of the Wesleyan Methodist Missionary Society, it is necessary to travel backward for a long distance, to Wycliffe, from whom we trace it to John Huss, WyHiffe s disciple; tlience to Zinzendorf and Fraucke; from them to White- field and John and Charles Wesley; and final lv to the first distinctively foreign missionarv of Wesleyan Methodism, Dr. Coke. A- eariV as 1744, through the efforts of Whiterield". special hours of prayer for the outpouring of the Spirit of God upon all Christian churches and upon the "whole inhabited earth" \\ere observed, and John Wesley went to North America to preach. From that time onward missions in the British possessions in >, orth America were carried on, and numerous preach ers were sent out. These missions, however, were mainly intended for the benefit of British colonists; and distinctively foreign work, i.e., missions to the heathen, was not undertaken until 1786, when Thomas Coke, destined by the Methodists in England for Nova Scotia, was providentially driven to the British West Indies, where a mission to the Negro slaves was at once commenced. In Dr. Coke s hand the conduct of the Wesleyan missions was mainly placed until 1804, when, upon his departure for Amer ica, a committee of three was appointed by the Conference to undertake the management of the work. It was at Dr. Coke s instigation that a mission to West Africa was undertaken in 1811, and after crossing the Atlantic eighteen times, when he was 76 years old, he again sailed with six other missionaries,/ December 81st, 1813, to Ceylon to found there the third Meth odist Mission. His death, early in the following year, made necessary other arrangements for carrying on the work; the Society was accord ingly reorganized, and in the course of a few years was placed on its present permanent footing. Organization of the Society. The object of the Wesleyan Methodist Missionarv Society is to combine the exertions of the societies and congregations of the Wesleyan Methodists, in the support and extension of "the foreign missions established by the Rev. John Wesley, the Rev. Thomas Coke, and others; and any additional enterprises which are now, or shall be from year to year, carried on under the direction of the people called Methodists. The management of the missions and the collection and disbursement of funds are en trusted to a committee appointed annuallv by the Conference. The general secretaries of the Society, and two treasurers, a minister and a layman, are also appointed annually by the Conference, in accordance with any regulations which from time to time may be in force touch ing such appointments. The committee meets in London once a month or oftener, for the transaction of business; and at its first meeting after the Conference appoints a Finance and General Purposes Sub-committee, to meet weekly to consider and report upon any matter, financial or otherwise, which may be sub mitted to it, and generally to prepare business for the committee. An annual public meeting for the members and friends of the Society is held in London in May. Missionary societies for the several districts into which the connec tion is divided in Great Britain, or eNewhere, are entitled Auxiliary Wesleyan Methodist Missionary Societies for the districts in which they are formed; and Societies in the several WESLEYAN METH. MISS. SOO. 457 WESLEYAN METH. MISS. SOO, circuits of any District arc entitled Branch So cieties for the circuit, or for the cities, towns, or villages ill which they are established. Development of Work. Before the death of John Wesley, his teachings had been extended into Ireland, Scotland, the Shetland Isles, and the Channel Islands; and the first years of the new century saw the Methodists at work among the French prisoners in England and in the French prisons. As early as 180? a society of seventy persons was reported at Arras, France, and Methodism rapidly extended to other parts of the country. Work was begun in Germany in 1830 by Christopher Gottlob Miiller, who had been converted through the instrumentality of a Wesleyan minister ; in Switzerland in 1839, by the Wesleyau missionaries already at work in the south .of France; at Gibraltar in 1809, from whence Spain and Portugal were reached ; and in Italy in 1860, after the revolution in the civil government had allowed a measure of religious liberty to the people. At an early period of the Society s history several mission stations were commenced at different points on the islands and shores of the Mediterranean, but after a few years were relinquished. In 1766 the first Methodist sermon was preached in America by a Mr. Embury at his house in New York City. In 1780 Methodism was carried to Canada by a local preacher; and not long after, missions were established among the Indians in Canada, and, later, work was commenced in Hudson Bay Territory and British Columbia. Nova Scotia, New Brunswick, Prince Edward s Island, and Newfoundland were early fields of work, and as has been said, it was to the first named that Dr. Coke was appointed by the Conference, when he was providentially driven to the West Indies. Upon Dr. Coke s recom mendation a missionary was sent to the Ber mudas in 1799. The mission to India at Ceylon was undertaken by Dr. Coke in 1813. The first scheme for the establishment of a mission to West Africa, devised by Dr. Coke in 1769, proved a failure; but in 1811 a second attempt was made at Sierra Leone, which was eventually successful; in 1821 a second station was opened on the river Gambia, and in 1834 a mission to the Gold Coast was undertaken. In the year 1814 the Society sent the Rev. John M Keuny to Southern Africa as its first missionary A little later a station was established in Little Namaqualand, and from this point the work extended by degrees throughout Southern Africa. In 1812 the committee received an appeal from two schoolmasters who were teach ing in New South Wales, by order of gov ernment, to send out Wesleyan preachers to undertake a mission among the, at that time, desperately and shamelessly wicked inhabitants. Although the funds of the Society were hardly equal to such an undertaking, yet the com mittee began to look for a suitable missionary, with the hope that their friends would stand by them and provide the necessary money. The right man was soon found in the Rev. Samuel Leigh, who reached Sydney in August, 1815. Missionaries were sent to Tasmania in 1821, to Victoria in 1838, and to Queensland in 1850. The Mission to the cannibals of New Zealand was commenced in 1822; in the same year a missionary was also sent to the Friendly Islands, but it was not until 1826 that a mission was established there. As soon as this work was on a firm basis, the missionaries endeavored to do something for Fiji, but some years elapsed before the mission to Fiji became an actual fact. Work in China was undertaken in 1853. Missions of the Society. THE WEST INDIES. Antigua. In January, 1758, Mr. Wes ley preached in the house of Nathaniel Gilbert, Esq., the Speaker of the House of Assembly in Antigua, who was at that time residing in Eng land. At Mr. Wesley s service several of Mr. Gilbert s Negro servants were also present and appeared much affected by the sermon. Later on two of these slaves were baptized by Mr. Wesley. Mr. Gilbert, too, became identified with the Methodist people, and upon his return to Antigua commenced at once to hold relig ious meetings for his own people and those of the surrounding estates, and in every possible way labored for their good until his death. There was no one qualified to take his place, but the society he had formed was kept alive by the faithful labors of two Negro slaves named Mary Alley and Sophia Campbell, who were unwearied in their efforts to do good. They held prayer-meetings and other religious services until John Baxter, a shipwright, was sent to Antigua in 1718 on the king s service. Baxter was a Methodist local preacher, and when he found the remnants of Mr. Gilbert s society he immediately began to preach to them, with the most encouraging results. To meel, the urgent demands for religious instruc tion he soon extended his labors to other parts of the island. At the same time he supported himself by his trade. As the work expanded, application was con tinually made to Mr. Wesley and Dr. Coke for missionaries for the West Indies, but at that period every available laborer was required to assist in reclaimirg deeply degraded popula tions in England and America. Consequently Mr. Baxter was left to toil alone for eight years, having under his care a congregation of 1,569 members, all black but ten, when help was sent in a way which has few parallels even in the history of missions. About five o clock on the morning of Christmas Day, 1786, when the lonely preacher was on his way to the rude chapel he had built, he was met by a group of four weather-beaten travellers w r ho had just lauded from a half-wrecked vessel in the har bor. The principal person in the group in quired for Mr. Baxter, and his eyes sparkled when he found that he was speaking to the man himself, and understood where he was going at that early hour. This "little clerical-looking gentleman" was Dr. Coke, and his companions were Messrs. Hnmmett, Warrener, and Clarke, three missionaries with whom he had embarked at Gravesend for Nova Scotia, just three months before, and who had been driven by the vio lence of the tempest to the West Indies. The whole party went at once to the chapel, where Dr. Coke preached with all his wonted zeal and fire to a large and attentive congregation; and his loving heart overflowed with emotion as he gazed upon the upturned faces of a thou sand Negroes anxiously listening to the Word of Life. It was afterwards arranged that Mr. Warreuer should continue in Antigua, and that the others of the party should be sta tioned where their labors appeared to be most urgently needed, several of the West India colonies having already asked for missionaries. WESLEYAN METH. MISS. SOC. 458 WESLEYAN METH. MISS. SOO. During liis stay Dr. Coke preached twice a day 1<> crowded congregations, and on the oth of January, 1787, accompanied by Mr. Baxter and the missionaries, he set out on a tour among the islands. They visited Dominica, St. Vincent s, Nevis, St. Christopher s, and St. Eustatius, collecting information, and embracing every opportunity to preach to the people. In all the islands but St. Eustatius there seemed to be openings for mission work; Messrs. Hainmett and Clarke were left at St. Christopher and St. Vincent s, and Dr. Coke embarked for America February 10th, promising to send missionaries to the remaining islands as soon as possible. From year to year new stations were occupied and the number of laborers was increased, until almost every colony was brought under the in fluence of the gospel. In Antigua out-stations were formed at English Harbor, Paiham, Sion Hill, Freetown, and other other places, in addition to the headquarters at St. John s, where the work commenced. For Dominica nothing could be done until two years later, when the Rev. W. McCormick commenced a mission there. Within a few mouths Mr. McCormick died of fever, and Dr. Coke came a third time, leaving more mis sionaries. Notwithstanding the unhealthy cli mate and other drawbacks, the mission pros pered. Chapels were built and societies formed in Roseau, the capital of the colony, in Lasoye, Prince Rupert s, and in other villages and towns. The little island of Montserrat was also visited several times by Dr. Coke, and in 1820 a regularly organized mission was estab lished there and three stations formed. A missionary was sent to Nevis in 1787, and from the beginning the work prospered in the stations of Charlestown, Gingerland, Comber- mere, etc. St. Christopher s (named for Colum bus, its discoverer), where Mr. Hammett was left in 1787, soon had spacious and substantial chapels in Basseterre, the capital, at Old Road, Sandy Point, Half-way Tree, and other towns and villages. At St. Eustatius, owing to the de termined opposition of the governor and other civil authorities.no mission was begun until 1811, when Rev. M. C. Dixon was appointed to the island, and all resistance having ceased, a flourish ing station was soon established, which has now the cordial support of the authorities (Dutch), who have no mission of their own on the island. At St. Bartholomew s (belonging to Sweden) a mission was begun in 1796, which has never been relinquished, though emigration has re duced the population. Upon j^nguila (Snake Island) the gospel was first preached by a con verted native, who was afterwards ordained as a minister. A missionary afterwards occupied the station, but owing to the small ness of the population and the pressing demands of other places it has of late years shared a minister wilh St. Martin s. Tortola, the largest and most im portant of the Virgin Islands, was visited by Dr. Coke in 1789, and the results of the labors of Mr. Hammett and his successors were such that it is now the head of a circuit. From here the missionaries extend their labors to West End, East End, Spanish Town, Road Town, and other places. The above mentioned islands are all included in the Aiitif/un Didri -t. The St. Vincent s District includes the islands of (1) St. Vincent s, where Mr. Clarke was left in 1787. Many things hindered the work here, and the Mission to the Caribs failed. After much bitter persecution from the authorities, religious liberty was at length restored to the land, and the work of the mission extended till the whole island was encircled with a chain of stations. (2) Grenada, originally a French colony, also presented many difficulties, notwithstanding which the work ha s been attended with a considerable measure of Hiccess. (3 ) Trinidad formerly belonged to Spain, and the prevalence of Roman Catholi cism placed great obstacles in the way of the mis sionaries. For a time it was necessary to close the chapels, but an appeal to the Imperial Gov ernment brought relief, all restrictions were re moved, and the mission was extended from Port- of-Spain to Diego Martin, Couva, San Fernando, and other places. Burbadoes. The Wesleyan mission to Barba- does was commenced in 1788, but for several years was less prosperous than the missions to the other islands. In 1822 signs of improvement appeared, upon which a storm of persecution burst forth, which culminated in the entire de molition of the chapel and mission-house, and the banishment of the missionary. In 1820 the mission was recommenced, and Barbadoes ultimately became a very important station. Tobago, the only remaining island of the St. Vin cent s District, was repeatedly visited before ar rangements were made, in 1817, for a permanent settlement. The labors of the missionaries met with varied success until the years immediately following the emancipation of the slaves, when a great revival of religion took place. In Scar borough, at Mt. St. George, Mason Hall, and other places chapels have been built, societies formed, and schools established. British Guiana. Demerara. In 1815 the Wesleyan Society succeeded in establishing a mission in Demerara, after a previous attempt (1805) had been frustrated by the expulsion of the missionary from the colony. It was with diffi culty that the work was recommenced by Rev. T. Talboys, with the aid of two native converts from Nevis Gradually the zealous efforts of the missionaries were crowned wilh success, culmi nating in 1868 in a great revival. From George town the work extended to Mahaica, an ancient village on the coast, about twenty-five mile* (\\>- tant, and from here to many other places on the coast and inland. At a subsequent period a mis sionary was appointed to Victoria and Golden Grove, new villages formed soon after the eman cipation. A mission to Essequibo was com menced in 1836. Out-stations with chapels and schools have been formed at Borg, Queen s Town, Ebenezer, Anna Regina, and other places, in cluding the Island of Wakenaam. Berbice is a comparatively new station, which owes its ori gin to the removal of a considerable number of Wesleyan converts from the Leeward 1 -lands. In conjunction with the Dutch Reformed Church in that place, the work has prospered, and several out-stations have been formed. A very impor tant feature of this mission is the work among the Coolies, who are brought from the East In dies to supply the lack of agricultural laborers occasioned by the emancipation of the negro slaves (1838), many of whom then became me chanics and shopmen. The principal stations in British Guiana have for many years been en tirely self-supporting, and have contributed liberally towards the funds of the parent society to help send the gospel to other lands. WESLEYAN METH. MISS. SOC. 459 WESLEYAN METH. MISS. SOC. Jamaica, When Dr. Coke had succeeded in establishing Methodist missions in several of the smaller islands of the West Indies, he hastened to Jamaica, the largest and most im portant of the islands belonging to the British Crown. He preached several times, finding that the Negroes heard him gladly, and receiving from four or five wealthy white families prom ises of a warm welcome to any missionaries who might be sent to them. Upon his return to England the Doctor sent the Rev. William Hammett. Others were sent later, and Dr. Coke himself paid two more visits to Jamaica. Several of the missionaries fell victims to the climate, and much persecution was endured from the planters and white people generally. Nevertheless the efforts for the good of the Negroes were not relaxed, and the work spread from Kingston to Spanish Town, Morant Bay, Falmouth Bay, St. Ann s Bay, Bath, Claren don, and other places far away in the interior of the island. Honduras, although in North America, is, like British Guiana, usually classed with the West Indies. The population comprises a strange mixture of Europeans, Spanish Creoles, Negroes, and Indians, and all classes were in a fearful state of degradation before Christian missionaries were sent among them. The Wes- leyau Mission was commenced in 1825, in the town of Belize and among the scattered settle ments of wood-cutters on the banks of the rivers. The climate is very trying, more so than that of the West Indies, to the European constitution, and a few mouths after his arrival the first missionary died; the second also died within a year from his appointment; but others followed whose lives were spared for a longer period, and the foundation was laid of a good work, which has steadily increased up to the present time. In 1868 a revival of religion took place, and the mission was then extended to Freetown and other places, which are now im portant stations. To supply as far as possible the spiritual needs of the mixed population, preaching and teaching are carried on in Eng lish, Spanish, and Maya, the language of a con siderable tribe of Indians. Into the latter, portions of Scripture and other books have been translated, and it is hoped that by means of them access may be obtained to native popula tions which have not yet been brought under the influence of the gospel. In 1829 a mission was attempted to the wandering Indians inhab iting the Mosquito Coast, but the difficulties were so numerous and the prospect so discour aging that the undertaking was at length relin quished. The Honduras mission was formerly attached to Jamaica, but is now a separate mis sion. The Ba7iamas.The Rev. William Turton, a native of the West Indies, converted in the Wesleyan missions, was appointed to labor at New Providence, in the Bahamas, in 1803. He afterwards went to other islands in the group as openings presented themselves, being assisted by missionaries sent out from England. The gospel was thus carried to Eleuthera, Harbor Island, Abaco, Turk s Island, and other places, and great success attended the work. Ilaili.ln. the year 1817 the Wesleyau So ciety sent two missionaries to Haiti to com mence a mission. They were kindly received, and for some time labored without opposition; hut when their efforts to evangelize the people began to produce a powerful impression, a spirit of persecution was excited by the Romish priests which resulted in the passing of laws entirely subversive of religious liberty. The following year the missionaries were obliged to leave the country; but the people endured per secution with a patience and steadfastness that were remarkable, meeting together whenever possible for prayer and praise and keeping up communication with their banished pastors. At length it seemed possible to re-establish the mission, and in 1835 the Rev. John Tiudallwas appointed to Haiti, in conjunction with a con verted native who had been instrumental in keeping the people together. For a time the work was prosecuted with cheering prospects of success, and various parts of the country were visited, and stations were established at Jeremie, Cayes, Cape Haytieu, and other tow r ns and villages of the republic, in addition to that at Port-au-Prince, the capital; but, in conse quence of the instability of the government, the intolerance of popery, and the trying climate, this mission has always been a most difficult one, and, owing to these and other ad verse circumstances, is now reduced to one station, although at one time constituting a separate district. In 1869, in the great fire at Port-au-Prince, the entire mission premises, consisting of chapel, school-house, and minis ter s residence, were entirely destroyed by fire. WEST AFIUCA. Sierra Leone. The first British settlement on the west coast of Africa the avowed objects of which were the suppres sion of the slave-trade, the encouragement of legitimate commerce, and the moral and relig ious improvement of the natives received the name of Sierra Leone, from a river so called, 011 the southern bank of which the first town, appropriately named Freetown, was built. To this place a large number of slaves captured by British men-of-war were brought from time to time, for the purpose of settling them upon land bought for their use, so that the population consisted chiefly of liberated Afri cans, brought from different parts of the conti nent, and speaking different languages or dialects, who soon became industrious, learned to speak at least broken English, and attended to the instructions given them. A good work has been carried on among them for many years by several inissionary societies, the results of which are encouraging. The capacity of the Negro race to receive instruction, and the perfect adaptation of the gospel to meet their case and to raise them in the scale of being, has been proved beyond the possibility of successful contradiction. As has been said, Dr. Coke s first scheme for the civilization of the Fulas, in the neighborhood of Sierra Leone, proved a failure. Some of the company sent out died of fever before reaching their destina tion, others absconded, and the rest returned home. In the year 1811 the Rev. George Warren and three school-teachers were sent to Sierra Leone. Upon their arrival in the colony they found about one hundred persons who were in the habit of meeting together for re ligious worship, and who called themselves Methodists. These people were chiefly free blacks from Nova Scotia, who had received the gospel at the hands of the missionaries there. They had already built a chapel, and had sent repeatedly to England for a missionary. After eight months of labor Mr. Warren died of WESLEYAN METH. MISS. SOC. WESLEYAN METH. MISS SOC. fever the first of a long line of Wesleyan mis sionaries who fell victims to the climate. Many times reinforcements were sent out, many times the same sail story was repeated; nevertheless the faithful, though brief labors, brought forth abundant fruit, assistance was at length afforded by native converts, and at ier 1840 the European missionaries and their families endured the climate with less suffer ing from illness and bereavement than formerly. From one point of view the whole history of the Sierra Leone Mission seems but a mournful record of the sacrifice of young lives. There is a brighter side; and they did not labor in vain. Important circuits and out-stations were formed, congregations gathered, churches or- gaui/.ed, and schools established, not only in Freetown, but also in Gloucester, Regent, Wellington, Rissey, York, Kent, Russell, Wilberforce, Hamilton, and at other villages. At King Tom s Point, near Freetown, a semi nary for the training of native ministers is in successful operation. River Gambia Mission. In 1866 an Eng lish settlement was formed on the island of St. Mary, near the mouth of the river Gambia, on the same principle as that at Sierra Leone. Nothing was done, however, for the religious instruction of the people until 1821, when the Wesleyan Society opened a station at a place called Mandanaree, on the mainland, but the dangers and difficulties here were so numerous that the missionaries resolved to remove to St. Mary s, where they might obtain medical aid in sickness, and where the people seemed more willing to attend to their instructions. In 1824, after the death of several devoted workers, the Gambia Mission was placed on a permanent footing. Buildings were erected and a girls school established. Though suffering greatly from repeated bereavements, the work pros pered, and after some native assistants had been trained an attempt was made to reach the Upper Gambia. War interfered; but as soon as peace was restored and the river was conse quently open, a piece of land on Macarthy s Island was secured, and a chapel and school- house were erected, a number of little wild, naked children were collected, partially clothed, and put into a mission school. The experiment was a somewhat novel and amusing one, but with patience and perseverance succeeded better than was expected. The missionaries some time later returned to their station at St. Mary s, leaving in charge of the work at Macarthy s a native teacher, who did most faithful and noble work. Subsequently it was strengthened by the ap pointment of European missionaries, and from this point the Gambia Mission branches out into two divisions, each with a separate history. Important educational and translating work were undertaken at Macarthy s, but up to 1848 the mortality among the European missionaries and their families was so great, that it was deemed advisable to supply the station with native ministers, to act under the direction of a European minister at St. Mary s. These native preachers, who were brought from Sierra Leone, where they had received special train ing for their work, by their piety, zeal, and in telligence gave general satisfaction, and were very useful. The hope that the Fulas might be benefited by the Macarthy Mission has not been realized to any great extent; but to the multitudes of liberated Africans who settled there, and to the Mandingoes, the mission has been of untold value. Meanwhile the Mission at St.. Mary s made remarkable progress, but, like all missions to West Africa, was subject to many and sad vicissitudes, and for years the record of the mission is one of repealed sick ness and death. But, as at Sierra Leone, the work made progress, and from the headquarters at St. Mary s spread throughout the island and to many points on the mainland, where stations were formed, chapels built, and schools e.-tab- lished. Gold Coast. It was at a comparatively recent period that the Wesleyan Society com menced its mission to the "Gold Coast." At the principal British settlement, Cape Coast Castle, a few native youths had learned to read the Bible in the government school. They lie- came so much interested in it that they formed themselves into a little society for its more care ful reading and study, sending to England, through Captain Potter, the master of a British merchant vessel, for a supply of Bibles. The captain not only secured the Bibles, but also called at the Wesleyan Mission House, and gen erously offered to take out a missionary to the Cape Coast free of charge, and if the attempt to introduce the gospel there were not success ful, to bring him home again. The committee appointed the Rev. J. Duuwell to sail with Cap tain Potter, and to commence a mission on the Gold Coast. He was received with kindness by the Governor, and with rapture by the youths who were so anxious for instruction. At Cape Coast and other parts of New Guinea which he visited his labors were greatly blessed, but in a few months he died of fever, the first of a long list who laid down their lives for the sake of the people inhabiting this unhealthy region. In 1845, the Rev. Henry Whartou, a native of the West Indies, offered himself for service in this mission, and about the same time several native missionaries were ready to assist in the work. It was still necessary to send out some European missionaries, but in consequence of some improvement in the the sanitary condition of the country, and the assistance given by the native helpers, they w r ere almost all spared to fill their term of service. Of the later rein forcements, some died very soon after their arrival, but others were permitted to labor through the allotted time, and important cir cuits were formed at Cape Coast Town. Dix Cove, James Town. Lagos, Badagry, Abeokuta, and other places along the coast and far away in the interior. For some time Coomassie, the capital of Ashanti, was occupied by the mis sionaries, and the gospel was faithfully preached to the king and his people, who delight in hu man sacrifices. At all the stations congrega tions have been gathered, places of worship erected, and schools established. In the course of fifty years sixty-three mis sionaries had lost their lives through the cli mate of West Africa, or had died at sea when proceeding to or from their appointments; yet there w r as no lack of laborers: as one fell an other volunteered to take his place, and so the work has gone on. As now organized, the Mission to West Africa comprises (l)the tfifrnt Leone and Gambia district, and (2) the Gold Coast and Lagos district, containing the Cape Coast, Aburah, Accra, Apollonia, Yoruba, Porto Novo, and Popo (Dahomey) sections. SOUTH AFRICA. In the year 1814 the Wes- WESLEYAN METH. MISS. SOC. 461 WESLEYAN METH. MISS. SOC leyan Society put forth its first efforts for the e van idolization of South Africa. Its first mis sionary was uot permitted to preach in the colony, and was therefore instructed to proceed to Ceylon, but did not. The following year the Rev. Barnabas Shaw was appointed to com mence a "Wcsleyan Mission in Cape Colony. Permission to preach was refused him, but Mr. Shaw took matters into his own hands and preached without the governor s sanction. His congregations, however, were composed prin cipally of soldiers, and his greatest desire being to preach Christ to the heathen, he gladly availed himself of an opportunity which offered, through Mr. Schmelen of the London Mission ary Society, to go to Great Namaqualand In September, 1815, Mr. Schmelen and Mr. Shaw, with their families, attendants, and supplies, set out on their long journey. On the 4th of Octo ber, after crossing the Elephant River, Mr. Shaw unexpectedly found his sphere of labor, in meet ing the chief of Little Narnaqualand, accom panied by four men, on his way to Cape Town to seek fora Christian teacher, so that his tribe, like others, might have the advantages which he had seen follow the introduction of the gospel. Mr. Shaw agreed to go with the chief to his mountain home and to remain with him and his people, while Mr. Schmelen continued his journey to his own station in Great Nama- qualaud. About three weeks later the chief and his party reached Lily Fountain, on Khan- niesberg, the principal home of the chief of the tribe of Little Namaquas. As the wagon ascended the mountain, and long before it reached the chief s great place, " they were met by a party of more than twenty natives mounted on oxen, and riding at full gallop, who had heard the good news and had thus come to welcome their teacher, and especially to have a good look at the missionary s wife, whom they surveyed with reverence and awe, never having seen a white woman before. On reaching the end of the journey, a council was held by the chief and his head men, when they all entreated Mr. Shaw to remain with them and teach them, promising to assist him in every possible way in establishing a mission. Mr. Shaw therefore began at once to lay the founda tions of a mission which, from that day to this, has continued to exercise a most beneficial influ ence on all around. He preached in the open air, and taught both young and old the elements of religion, and the use of letters, by which they might read for themselves the Word of God. It was hard and trying work, and required much patience; but labor, prayer, faith, and persever ance were at length crowned with success. A number of children and young people learned to read, and a church was formed. As the civ ilizing influences of Christianity were brought to bear upon the people from year to year, their temporal condition also greatly improved. Among Mr. Shaw s labor-saving inventions were a cross-cut saw and a plough, the latter made chiefly by himself. As the old chief stood upon a hill and watched the plough tear up the ground with its iron mouth," he exclaimed, " If it goes on so all day, it will do more work than ten wives ! ! " Thus was ushered in a new era in agricultural pursuits, as well as in the moral condition of the people. The rapid growth of garden seeds amused them very much, but when they saw the use to which let tuce and other salads were put, they laughed heartily, saying, " If the missionaries and their wives can eat grass, they need never starve." When the mission \vas fully organized, the Rev. Edward Edwards came from England to join Mr. Shaw, and arrangements were made to ex tend the work to various places in the Uuter- veldt, and in the Bushmanland. Journeys were also made through Great Namaqualand and a part of Damaralaud, with a view to the estab lishment of permanent missions in those coun tries, while the work in Little Namaqualaud, through the faithful efforts of Mr. Shaw, Mr. Edwards (whose period of labor covered a half- century), and others who were sent out, made good progress in all its branches, notwithstand ing difficulties which beset it from time to time. In 1855 a beautiful stone chapel, accommodat ing six hundred people, the cost of which was 1,000, was erected by the united efforts and contributions of the people, without foreign aid, with the exception of a gift of a pulpit from a few friends in Cape Town. At its opening ser vices the chapel was tilled with an attentive and well-dressed congregation, and the collec tions amounted to 16 4s. Od. There were at that time 184 communicants and 300 children in the mission schools. In 1825 the way seemed to open for the ex tension of work to Great Namaqualand, and the Rev. Mr. Threlfall and two native teachers were sent thither on a tour of observation. When some distance beyond the Orange River, they were met by a party of Bushmen, who, while pretending to guide them to a place of safety, murdered them, that they might take possession of their effects. This put an end, for the time, to any attempt to establish a mission north of the Orange River. Requests that teachers might be sent there were several times received from chiefs of tribes in this region, and in 1832 another attempt was made at "Warm Bath," now called Nisbit s Bath, and this time with success. This work was nobly carried on, but the migratory habits of the people and other drawbacks prevented as much advance in relig ious instruction and civilization as had been made in Little Namaqualand. In 1842 the work was extended to Damaraland, and the sta- tionsof " Concordville," "Elephant Fountain," and " Wesley Vale" were formed. There were for a time pleasing prospects of success at these places; but afterwards the restless, wandering, and warlike habits of the people, and the great difficulty of obtaining supplies from the Cape for the support of the mission, made the work very discouraging. In the meantime a num ber of German missionaries connected with the Rhenish Missionary Society had established themselves in Great Namaqualand and Damara land, and the Wesleyan Society ultimately thought it best to transfer their stations on the southwest coast of Africa, beyond the Orange River, to the Rhenish Society. Cape Colony. In the year 1820 a second at tempt was made to start a Wesleyan Mission in Cape Colony, and Mr. Edwards was directed to proceed thither from Little Namaqualaud. With the cordial permission of the governor to preach to and instruct the slave population of the town and neighborhood, he began his work, which he for some time prosecuted with suc cess, and in which he was succeeded by other missionaries sent out from England. Chapels were built in various parts of Cape Town, with which were connected prosperous day and Sun- WESLEYAN METH. MISS. SOC. 462 WESLEYAN METH. MISS. SOC. day schools. In connection also with this mis sion are the out-stations established in country 1 daces in the neighborhood of Cape Town, and the stations at Simon s Town, Stellenbosch, Somerset, and Robertson, the last a new station, situated iu the midst of a dense population, and about one hundred miles from Cape Town. Here a large congregation has been gathered, a prosperous native church formed, -and out- stations have been opened in the villages of Lady Gray, Montague, and Newinanville. Graham s Town District. The work of the Wesleyan Society in the eastern province of the Cape Colony began in 1820, and was at first carried on for the benefit of a baud of Wesley - aus; it was soon extended to all colonists and natives, both Kafir and Hottentot, who could be reached by the missionaries. The work was commenced iu Graham s Town, and from thence extended iu many directions. Salem became an important station at an early period, where evangelical and educational work for both Europeans and natives was vigorously prosecuted, but owing to Kafir wars has fluc tuated according to circumstances. Fort Beau fort, Seymour, and Alice are out-stations. At Heald Town there was established in the early days of the mission an industrial school under government auspices, for the training of na tives in the knowledge of religion and the arts of civilized life. Some years later, when the gov ernment grant was withdrawn, the school was converted into an institution for training native missionaries and teachers. The work here has now extended to various parts of the east ern province as well as to Kafirland. At Port Elizabeth (formerly "Algoa Bay") and at Uitehhage, a village eight miles distant, the Wesleyau Society labors for the Fingoes, who collect there in large numbers for the sake of employment. Higher up in the country are the stations of Craddock, Somerset (East), Peddie, and Newton Dale. In connection with some of these, extensive circuits have been formed, in which the missionaries itinerate among the scattered farms and villages, preach to natives and settlers, superintend the schools which have been established, and exert themselves in every possible way for the benefit of the people, who are in many instances entirely dependent upon them for religious instruction. Their journeys extend over scores, sometimes hundreds, of miles, and involve much danger and personal discomfort in crossing rivers, deserts, and mountains. At King William s Town the work of the Society has been repeatedly interrupted by Kafir wars, but is now in a prosperous con dition; an out-station has been formed at Ber- kely. Mount Coke and the native station of Annshaw are also included in the Graham s Town district, although geographically related to Kafirland. At the former is the mission press, from which have issued countless num bers of school-books, portions of Scripture, and other publications, iu English, Dutch, Kafir, and the Lesuto languages, to the great advantage of the work in all its departments. The Annshaw circuit is very populous and extensive, embrac ing 60 villages and 80 preaching places. At the respective stations and outposts 102 class-meet ings are held each week. Queen s Town District. The mission stations of the Society comprised in this district are chiefly iu Kafirland, and, with the exception of Queen s Town itself, where a number of Europeans reside, the work is entirely among natives, and is not of the mixed character which is necessary where British settlers reside in con siderable numbers. The Rev. William Shaw, who accompanied the before-mentioned colon} for East Africa, introduced the gospel into Kafirland, with the further design of establish ing, as soon as help should arrive from Knii- land, a chain of stations to connect the Cape Colony with Natal. In 1823 he removed with his family to Katirland, and formed the first station, which he called Wesleyville. In 1825 the second station was established, and named Mount Coke. The third, Butterworth, which now has about 40 preaching places, was formed in 1827. In 1829 a fourth station, Morley, was established for the benefit of a remarkable tribe of people, who seem to have descended from a number of Europeans cast away upon the shores of Kafirland many years before. This station, afterward removed to a healthier locality and called New Morley, is a centre of light to thousands of once degraded natives. The fifth station was commenced in 1830, and called Clarkeburg. Two of the laborers at this station were murdered by the Kafirs, but, not withstanding this and other adverse circum stances which for a time threatened to impede the work, it has gradually advanced to a very encouraging degree of prosperity. Several im portant churches have been formed in various directions, and at many additional places the gospel is faithfully preached in the language of the natives. The sixth Kafir station was com menced about the same time as Clarkeburg, by the Rev. W. B. Boyce, who named it Bumiug- ville. Although this station is the most isolated in the list, it is the only one which has never been devastated by wars; all the others have been laid waste at one time or another, and some of them repeatedly. Two more stations have grown out of Buntingville, Shawbury and Palmerton, which are on the borders of Natal, and thus complete the "chain of sta tions, " on w r hich the zealous pioneer missionary set his heart when first he penetrated the wilds of Kafirlaud. Other stations farther inland which have developed from these are: Osborn, Mt. Arthur, Lessey Town, Queen s Town, and others of recent origin. Bechuanaland District. The first attempt of the Wesleyan Society to carry the gospel to Bechuaualand was made in 1822. This attempt, owing to the sickness of the missionary and the unsettled state of the country, partially failed; and after being many times thwarted "iu their plans by tribal wars, the missionaries were at length enabled to commence a promising mission at Makwassi, in the upper region of the Vaal River. But from this place also they were driven away by the Matebele, a powerful and hostile tribe who made war upon the country from the north. As soon as possible they and their scat tered people rallied, and finally settled at a place called Thaba Unchu, to the north of the Orange River. Here the Baralougs, with a few rem nants of other scattered tribes who have joined them from time to time, have become a com paratively happy and prosperous people, through the instrumentality of the faithful missionaries who have labored among them for so many years. The Bechuaua district in cludes several other stations, some for the bene fit of English, Dutch, and colored people; others for natives alone. Amonsr the latter are WESLEYAN METH. MISS. SOO. 463 WESLEYAN METH. MISS. SOC. "VVitteberge and Bensonville. At Bloeinfontein and Fauresmith, in the Orange Free State, Wes- leyan missionaries are stationed and it is hoped that the work of evangelization may rapidly extend to all classes of the people. Natal. Wesleyan missions were not under taken in the colony of Natal until 1841, when a Wesleyan missionary accompanied a detach ment of British troops sent from Cape Colon} through Kaffraria to Natal, to keep order in the country. He preached to English, Dutch, and natives, being regarded as "the friend of all and the enemy of none," until peace was re stored to the land, when a permanent mission was established by missionaries sent out from England. These were after a time assisted by native teachers, and important stations sprang up in many places. At Dunbar, Maritzburg, and Ladysmith, at Verulam and Umhali, the work is of a mixed character; but at Edendale, Kwangubeni, Indaleni, and Inanda it is con ducted chiefly for the benefit of the natives. A more recent feature of the work in Natal is the mission to the coolies, begun in 1861. Much valuable linguistic work has been ac complished in the Wesleyan missions of South Africa; the Scriptures, wholly or in part, hymn- books, catechisms, and other religious publica tions have been translated into five or six differ ent languages, some of which had never been written before the missionaries undertook the difficult task of reducing them to grammatical form. To the Rev. W. B. Boyce belongs the honor of compiling the first Kafir grammar, and of unravelling the intricacies of one of the most difficult languages of Southern Africa. Within recent years the missions have been reorganized, and the South African is now com prised in the districts of Transvaal and Swazi land, and Bechuanaland and Zululand. AUSTRALIA. It is perhaps doubtful whether a mission was ever commenced in any part of the world under more discouraging circum stances than was that of the Wesleyan Society to Australia. With a few exceptions, the col ony of New South Wales was a vast community of convicts, with wandering tribes of savage natives on its borders. The free settlers and squatters were widely scattered over a large section of the country, and being entirely des titute of the means of religious instruction, their moral condition was only a few degrees above that of the convict population. Up to the time of the arrival of the first Wesleyan missionary the government had been occupied in erecting jails, barracks, and other public buildings nec essary for the civil, military, and convict estab lishment, but very little had been done for the religious and moral improvement of the people. Indeed, the whole aspect of affairs the state of society, the mode of government, the discipline adopted in the management of convicts, and the temper and spirit of everything and every body appeared cold, cruel, and repulsive in the extreme. Nevertheless, Mr. Leigh, having secured the countenance and protection of the Colonial Government, began to arrange his plans for a vigorous and systematic attack upon the mass of ignorance and immorality by which he was surrounded, and mapped out for himself a wide circuit in which to itinerate. Beginning at Sydney, the capital of the colony, which he made his headquarters, he extended his labors to Paramatta, where he met the Rev. Samuel Marsden, one of the four chaplains ap pointed by the government to minister to the troops and convicts, and now widely known as one of the founders of missions in the southern world, who gave him a cordial welcome to his station. Windsor, Liverpool, Castlereagh, Prospect, Concord, Burkham Hills, Castle Hill, and other places were also visited, and never was the transforming power of the gos pel more gloriously manifested than in the early history of this mission, in the adminis tration of which Mr. Leigh was from the first assisted by several zealous Methodists who had previously settled in New South Wales, one of whom had been converted in the Wesleyan Mis sion in the West Indies. Reinforcements were sent from England at various periods, and the mission from its commencement in 1814 made steady progress. At its jubilee, held in Sydney in 1864, 12,000 was subscribed for the purpose of founding a Wesleyau college and for the relief of church property. In Queensland, Victoria, Tasmania, and South and Western Australia missions were also established, which were carried on chiefly for the benefit of the colonists. In Victoria a mission to the aborig ines was also undertaken, and carried on for nearly ten years, when, in view of the fact that the efforts put forth were almost fruitless, it was given up. A mission to the Chinese, who came in large numbers to the gold-diggings, was also established some years ago in connec tion with the Victoria Mission. NEW ZEALAND. In 1818 the Rev. Samuel Marsdeu, who had been laboring in New Zea land for several years, persuaded Mr. Leigh, then in Australia as above told, to take a trip thither. While there Mr. Leigh visited many of the native villages, and received from the people assurances that if "white teachers" should be sent to them they would attend to their instructions. Some time after Mr. Leigh went to England, and laid before the committee a proposal for the commencement of a mission to the cannibals of New Zealand. The Society was at that time laboring under a heavy debt, but Mr. Leigh, by forcible appeals to the friends of missions in many parts of England, obtained contributions of goods of various kinds which in New Zealand would be more valuable than money itself, and the Society undertook to commence the new mission without delay. About this time two Maori chiefs arrived in London with Mr. Kendall of the Church Mis sionary Society; their appearance gave a new impetus to the plans for New Zealand; the necessary preparations were soon completed, and the party of missionaries consisting of Mr. and Mrs. Leigh, Mr. and Mrs. Horton, ap pointed to Tasmania, and Mr. Walker sailed from England on April 28th, 1821. Work was commenced at Wangaroa in 1822. In 1823 Mr. and Mrs. Leigh left on account of failing health to seek restoration to strength in New South Wales, and Mr. and Mrs. Turner, Rev. Wm. White from England, and two colonists from New South Wales arrived and took charge of the work. The subsequent attack on the mission, the enforced flight of the missionaries, the abandonment and re-establishment of the mission, and the ultimate success of the work are treated of under New Zealand (q.v.). THE FRIENDLY ISLANDS. The Wesleyan Society, seeing that, after a long and gloomy night of toil, the missions of the London Mis sionary Society in the Society and Marquesas WESLEYAN METH. MISS. SOC. 464 WESLEYAN METH. MISS. SOC. Islands were beginning to bear fruit, sent a missionary to the Friendly Islanders, in the hope thai they too might now be ready to re ceive the gospel. In Juue, 1822, about twenty- t\vo years after the last surviving agent of the L. M. S. had escaped from Tonga, the Hev. Wal ter La wry, with his family, sailed from Syd ney, and in the following August anchored oil Tonga. Among the hundreds of natives who came oil from the shore in their canoes was one Englishman, named Singleton, who had lived sixteen years on the island, being one of the survivors <>f the ill-fated "Port-au-Prince," whose crew had been massacred in 1806. He had become a thorough Tonga man in manners and language, but became very useful to Mr. La wry as an interpreter and in other ways, and before long himself accepted the gospel. Mr. Lawry was kindly welcomed by chiefs and people, and for two or three months such a de sire for instruction was manifested that when the " Si. Michael," which had brought Mr. Lawry, sailed again for home, it carried a request for more missionaries, a surgeon, a printer, teach ers, books, and articles for barter. Soon after the departure of the ship, the characteristic fickleness and superstition of the people were shown. One chief, however, remained friendly; and notwithstanding the disadvantages under which Mr. Lawry labored, there were occasions when he had reason to hope that he had made an impression on the minds of some of the na tives, and it seemed a matter for regret that, after laboring for about fourteen mouths, Mr. Lawry was obliged, on account of his wife s health, to return to New South Wales, leaving the work in charge of assistants. In 1826 more missionaries were sent out by the Society. They found that the chief who had befriended Mr. Lawry had turned against and threatened to kill his assistants. Securing the protection of another chief, they endeavored amid many and peculiar trials to build up a mission, and were at length rewarded by seeing some im provement in the people; and as a more general desire for instruction began to be manifested, an earnest request for help was forwarded to England. In 1828 the Revs. Nathaniel Turner (from New Zealand) and William Cross, with their wives, arrived at Tonga, and a second sta tion was commenced at Nukuolofa. Messrs. Thomas and Hutchison continued at Hikifo, the first station. Schools were established at both stations, which were attended by hun dreds of children, who were taught chiefly from manuscript translations, but who made rapid progress in learning to read, as well as in committing to memory hymns, prayers, and lessons from the Scriptures. At the Sabbath ser vices there were sometimes over two hundred natives present. Open opposition almost en tirely disappeared, and the missionaries were enabled to devote themselves fully to preach ing, teaching, and translating, and the acquisi tion of the language. Urgent calls for their services came in from other islands in the group from Vavau, Haabai, and from Man, where the chief and his people spontaneously abolished idol-worship and built a neat Chris tian place of worship in anticipation of the coming of a missionary. These and other re markable indications of the readiness of the people to receive the gospel induced the mis sionaries at Tonga to unite in a very urgent ap peal to the Committee to send out more mis sionaries. The request was readily granted, but from the great distMice and the ditliculty of finding suitable men for the work a consider able time elapsed before those sent out reached their destination. In the mean time places of worship were erected, schools established, the go-pel was faithfully preached, and multitudes of people were turned from the worship of dumb idols to the fear of God. While waiting anxiously for communication from home, not daring to add to the financial burden of the Society by further outlay without the expic-- permission of the Committee, a small box or packet was washed on shore and handed to Mr. Turner. It was found to contain a letter authorizing the missionaries to commence a mission on Haabai without delay. The vessel that bore that letter, a schooner from Sydney, had foundered at sea and all on board were lost. It is said that neither the vessel, nor crew, nor any of the cargo were ever seen or heard of again; that letter alone escaped the general wreck, and was cast on shore just at the right place and time. Mr and Mrs. Thomas im mediately started for their new sphere of labor, and reached Lifuka, one of the Haabai Islands, after a stormy and dangerous voyage, January 30th, 1830. A native teacher had been pre viously sent to this group to instruct the people as best he could in the truths which he him self had just learned. Mr. Thomas was glad to find that the efforts of this pioneer evangelist had not been in vain. Out of eighteen inhabited islands, all but three had embraced Chris tianity. Many houses, formerly sacred to idol gods, were either used as common dwellings or set apart for the worship of Jehovah. The king took five of the principal idols and hung them up by the neck in one of the principal houses, that the people might see that they were "all dead." The people w r ere anxious to learn to read and write, as well as to worship God, and the work was becoming too much for poor Peter, when the first English missionary opportunely arrived. There was a great work for him to do; the people were absolutely ignorant and required instruction. All that they knew was that they were wrong, and there was one among them who could set them right. On the day following his arrival (the Sabbath) Mr. Thomas preached to about three hundred persons, and from that time on the work prospered. Schools were opened, and Mr. and Mrs. Thomas and Peter were con stantly engaged in teaching the crowds of people who came together for instruction no easy task, even with the aid of books and other school requisites, but, in a country where letters were previously unknown, and where every book had to be written with the pen, the difficulties were increased a hundred-fold. Still they toiled on, preaching, teaching, and trans lating. Hundreds of young people soon learned to read their own language with fluency, and native teachers were trained to take part in the work, which flourished in all its department-. In 1831 three missionaries arrived from Eng land, and through their united labors the mis sion was greatly strengthened; many were added to the church, and the work of educa tion still further advanced among the people. Many of those educated in the mission schools became teachers, and with their aid the work was extended to the islands of the group which had not yet received Christianity. WESLEYAN METH. MISS. SOC. 465 WESLEYAN METH. MISS. SOC. Vornu. As has been stated, the chief of tlii island requested (hat a missionary might be sent to them early iu the history of the mission Finding that he could not be sup plied with u teacher, he turned again to his idols; but in 1831 King George of Haabai, a man of remarkable intelligence and strong Chris tian character, visited V avail, and after much persuasion the chief, Fiuau, agreed to give up his idols. His manner of doing so was unique. Having given orders that seven of his principal idols should be brought out of their house and placed in a row, he stood in front of them and addressed them thus: " I have brought you here to prove you, and I tell you beforehand what I am about to do, that you may be without ex cuse." Then to the first one he said: " If you are a god, run away, or 1 shall burn you in the lire I have prepared!" The god made no attempt to escape, nor did the others, when spoken to in the same way. As none of them ran, the king gave orders that the sacred houses should be set on fire. His commands were promptly obeyed, and eighteen temples with their gods were burned to ashes. Many of the people, greatly troubled at the king s impious conduct, as they considered it, sat trembling and silent to watch the result. The expected awful calamity not occurring, they came to the conclusion that their gods must be liars after all, and they too joined the "pray ing people." Two native teachers were im mediately sent to Vavau, and Mr. and Mrs. Cross were appointed to take charge of the work. Upon the voyage thither their vessel was shipwrecked; Mrs. Cross was drowned, and her husband was cast upon a desolate island, from which lie was rescued by a canoe from Tonga. Embarking a second time, he reached Vavau in safety. His labors and the unwearied exertions of those who joined or succeeded him were richly blessed, and a wonderful change was effected in the whole group. Idol-worship was totally abandoned, native churches were organized, and schools established. The progress of the mission here and iu all the Friendly Islands was greatly aided by the arrival of a printing-press from England. Great were the surprise and delight of the natives of Tonga when they saw with what rapidity and neatness copies of school-books and other publications were multiplied by the mysterious machine. Crowds of people eager to get a glimpse of the press in motion besieged the printing-office, and to gratify their curiosity the first sheets which were struck off were distributed. In 1833 Finau died, leaving the government of Vavau to King George of Haabai. To Haabai and Vavau was soon added the dominion of Tonga, and George thus be came king of the Friendly Islands a circum stance very favorable to the development and establishment of Christianity, as he was a man of superior judgment and ability, and of un wavering Christian principle. By his Chris tian forbearance and the pacific influence of the missionaries the last enemies of Christianity a band of men iu the remote parts of Tonga, who were encouraged in their bitter opposition to the king and the missionaries by abandoned Europeans who had settled among them were overcome, and in a few years the whole group of the Friendly Islands became at least nomi nally Christian. Seeing the danger that Chris tianity might become a mere profession, the missionaries most earnestly desired a special baptism of the Spirit, and their prayers were answered in 1834 by one of the most remark ably revivals ever known, in which thousands of persons were truly converted, as was shown in their after life. From this period the history of the stations in Vavau and Haabai, and very soon after in Tonga also, was that of regularly organized Christian churches, the whole of the population professing Christianity. For many years the mission depended for its supplies upon the precarious and uncertain visits of trading-vessels from the Australian colonies, or upon the occasional charter of boats to convey goods to the stations. To improve this very trying condition of things the committee provided a vessel expressly for the service of the missions, and in September, 1839, the " Trixton," fitted out for a four years voyage among the islands, sailed from England, hav ing on board twenty-six persons, chiefly mis sionaries and their families, appointed to stations in South Africa, New Zealand, the Friendly Islands, and Fiji. After four years of useful service, the " Trixton " was succeeded by the more commodious "John Wesley," whose periodical visits to the different stations were occasions of great joy to the missionaries and their people, great comfort to the mission families, and great saving to the Society s funds. A second " John Wesley " afterwards took the place of the first, which was wrecked on Haabai. At all the stations on the Friendly Islands special attention is given to educational work. High-schools are numerous, and the training institution at Nukuolofa has developed into Tubon College, in honor of King George Tubon, whose course of study embraces arith metic, algebra, geometry, trigonometry, chem istry, history, geography, Scripture history, and theology. The liberality of these islanders has always been remarkable, and iu 1870 the mission had become not only self-supporting, but also a large contributor to the funds of the Wesleyan Society. A second revival was experienced at Haabai in 1869, and in 1870 it was confidently asserted that there was not one heathen remain ing on any of the Friendly Islands. SAMOA. The Wesleyau Society undertook work in Samoa in 1835; its early efforts were attended with great success and the work has continued to prosper, comprising now several stations, which are carried on, as are the other missions of the South Seas, under the direction of the Australian Conference. FIJI. One of the results of the revival in the Friendly Islands in 1834 was the commence ment of a mission to Fiji, which was under taken by the missionaries (one of whom, Mr. Watkin, went to England to plead there the cause of " poor Fiji"), seconded by King George and some other zealous disciples from Tonga. The Fijians at that time were atrocious canni bals, instances of this most appalling and bar baric feature of heathenism, shocking and revolting enough, have been known to occur iu New Zealand, the New Hebrides, and other islands, but Fiji earned for itself the greatest notoriety for this abomination; and, in addition, war, polygamy, adultery, murder, suicide, de ception, fraud, theft, and many other crimes which cannot be named, were prevalent among the natives. To these people a mission was WESLEYAN METH. MISS. SOC. 466 WESLEYAN METH. MISS. SOC commenced in October, 1835, when Messrs. Cross and Cargill, with their families, several converted Friendly Islanders, and a few Fijians returning to their own country, embarked in a small schooner, the " Blackbird," for whoso arrival from Australia they had been waiting since March. Landing at Lukemba, they com menced the work destined to be so hard and perilous, but also so blessed. Many and fierce were the conflicts which these brave mission aries and those who came after them had to en counter from the prevalence of war, cannibal ism, and superstition. Perhaps there never was another such struggle between light and dark ness, truth and error, as that which took place in the course of the Fiji Mission; but the mission aries persevered and pushed forward their noble enterprise with a moral heroism beyond all praise, and they had their reward in the victory which crowned their effort sat last. From point to point, from island to island, they extended their work, the results of which are indicated in the following extract from a recently pub lished account of Fiji as it now is: "Strange indeed is the change which has come over these isles since first Messrs. Cargill and Cross, Wesleyau missionaries, lauded here in the year 1835, resolved at the hazard of their lives to bring the gospel to these ferocious cannibals. Imagine the faith and courage of the two white men, without any visible protection, landing in the midst of these bloodthirsty hordes, whose unknown language they had in the first in stance to master, and day after day witnessing such scenes as chill one s blood even to hear about. Many such have been described to me by eye-witnesses. " Slow and disheartening was their labor for many years; yet so well has that little leaven worked that, with the exception of the Kai Tholos, the wild highlanders who still hold out in their mountain fastnesses, the eighty inhab ited isles have all abjured cannibalism and other frightful customs, and have lotued (i.e. em braced Christianity) in such good earnest as may well put to shame many more civilized nations. " I often wish that some of the cavillers who are forever sneering at Christian missions could see something of their results in these isles. But first they would have to recall the Fiji of ten years ago, when every man s hand was against his neighbor, and the laud had no rest from barbarous intertribal wars, in which the foe, without respect to age or sex, were looked upon as so much beef, the prisoners deliberately fattened for the slaughter; dead bodies dug up that had been buried ten or twelve days, and that could only be cooked in the form of pud dings; limbs cut off from living men and women, and cooked and eaten in the presence of the victim, who had previously been com pelled to dig the oven and cut the firewood for the purpose; and this not only in time of war, when such atrocity might be deemed less inex cusable, but in time of peace also, to gratify the caprice or the appetite of the moment. " Think of the sick burned alive; the array of widows who were deliberately strangled on the death of any great man; the living victims who were buried beside every post of a chief s new house, and must needs stand clasping it, while the earth was gradually heaped over their devoted heads; or those who were bound hand and foot, and laid on the ground to act as roll ers when a chief launched a new canoe, and thus doomed to a death of excruciating agony; a time when there was not the slightest security for life and property, and no man knew how quickly his own hour of doom might come; when whole villages were depopulated simply to supply their neighbors with fresh meat : Just think of all this, and of the change which has been wrought, and then just imagine white men who can sneer at missionary work the way they do. Now you may pass from isle to isle, certain everywhere to find the same cordial reception from kindly men and women. Every village on the eighty inhabited isles has built for itself a tidy church, and a good house for its teacher or native minister, for whom, also, the village provides food and clothing. Can you realize that there are nine hundred Wcs- leyan churches in Fiji, at every one of which the frequent services are crowded by devout congregations; that the schools are well at tended; and that the first sound which greets your ear at dawn, and the last at night, is that of hymn-singing, and most fervent worship, rising from each dwelling at the hour of family prayer ? "What these people may become after much contact with the common run of white men we cannot, of course, tell, though we may unhappily guess. At present they are a body of simple and devout Christians, full of deepest reverence for their teachers and the message they bring, and only anxious to yield all obedience. . . . It is painfully suggestive to know that the thing chiefly deprecated by all who have the welfare of the people at heart is their acquiring Eng lish, or being thrown in the way of foreigners." The thrilling story of how this mighty work was accomplished than which no part is more thrilling than the share taken in it by the na tives of the Friendly Islands who came as mis sionaries to the Fijians we are compelled, from want of space, to leave untold; but surely in the whole history of Christianity there is nothing more wonderful than the transforma tion of these savages through the power of the gospel, nothing more touching than their readi ness to receive, and their eagerness to make known, that gospel to those who know it not. MISSION TO NEW BRITAIN. As the mission to Fiji was the outgrowth of the work for the Friendly Islands, so from Fiji has gone forth the first effort to carry the gospel to the desper ate cannibals of New Britain. In June, 1875. the idea of this mission was first suggested; and the missionary, Mr. Brown, after fully explain ing to all the native teachers the imminent dangers it involved, asked if there were any among them who would volunteer for the work. The response was most cordial; and nine brave, determined men (seven of whom were married, and their wives true helpmeets in this great work) announced their wish to undertake it. On hearing of this the English consul consid ered it his duty to summon these teachers and lay before them in darkest colors the dangers they were about to incur from the climate and cannibals, and the almost inevitable fate that awaited them should they persist in their rash determination. They replied that they had counted the cost and were ready to accept all risks. One, acting as spokesman for all, said: AVe are all of one mind. We know what those islands are. We have given ourselves to this work. If we get killed, well; if we live. well. We have had everything explained to WESLEYAN METH. MISS. SOC. 467 WESLEYAN METH. MISS. SOC. us, aud know the danger. We are willing to go." They added that all dangers had been fully set before them by the missionaries, and that they had determined to go because of their own wish to make known the gospel of Christ to the people of other isles. The native teach ers in Fiji receive a salary of 10 per annum, and are supplied with food by the scholars. These men resigned all claim to any definite salary, giv ing themselves as volunteers, without even the certainty of daily bread, resolved to face what ever hardships might lie before them. With something more than the zeal of the early saints (for we never hear that they went to live amongst cannibals), this band of brave men set sail in the " John Wesley," Mr. Brown having left his wife and children in New Zealand. Some time after, just as a fresh detachment of teachers was about to start for New Britain, the distress ing tidings reached Fiji that four of the first party hud been treacherously murdered and eaten by the cannibal people of the Duke of York Island, on which they with their wives and little ones had settled in the hope of form ing a separate mission. The murderers threat ened also to kill and eat the widows and orphans, and urged the natives of New Britain likewise to dispose of their teachers, especially the white missionary. The latter, being a Christian of the muscular type, deemed it wise, once for all, to teach these murderers that the shedding of blood involves punishment in kind; so mus tering his little force of Fijians and Sarnoan catechists, he crossed over to the off en ding isle. rescued the widows and orphans, and routed the horde of savages. But notwithstanding all this, the determination of the new teachers was unshaken. One of the wives was asked whether she still intended to accompany her husband to a scene of so great danger. She replied : " I am like the outrigger of a canoe where the canoe goes, there you will find the outrigger. " Later on Mr. Brown returned to New Zealand to an nounce that the mission was fairly established, and to see his family; his wife, being of one mind with him, resolved to return with him. Placing the elder children at school, and taking only their little baby with them, they stopped at Fiji to enlist fresh volunteers, and then quietly sailed away on their errand of mercy their de parture hardly exciting a passing comment; but there is small doubt that their work will leave an enduring mark on the history of the Pacific Isles. In 1888 missionary meetings were held for the first time in the history of the mission, and 50 were contributed to the funds of the Wesleyan Society. A small seed, from which freater things will surely grow. Portions of cripture, gospel lessons, hymn-books, aud catechisms have been prepared in the Duke of York and the New Britain language, and have given a great impetus to the work. Loud and urgent are the calls for help. None but those who met and handled it, lived in its midst, and have seen its working, can know how fearful, how dark, how repulsive, cruel, and wretched is heathenism; and none but those can fully tm- derstand the earnestness of this cry for help. INDIA. The origin of the mission to Ceylon has been already indicated. It was not until Dr. Coke had offered himself for this mission, and had promised to defray the necessary ex penses of its commencement to the amount of 6,000, that the conference which assembled in Liverpool in 1813 consented to undertake the enterprise, and to send out at the close of the year Dr. Coke and six young missionaries. As is well known, Dr. Coke died on the voyage, and was buried at sea. His young colleagues, thus left without their head, had a difficult task before them, but upon reaching Ceylon they were kindly received by the governor, and several places were named to them as greatly in need of the gospel, and of schools for the train ing of native children. It was decided to open stations at Colombo, Galle, and Mattira, in the south among those of the native population who speak Sinhalese, and at Jaffna and Batticaloa in the north, where the Tamil language was in common use. In a very short time, such was their zeal in studying the language, the mission aries were able to preach to the natives, and also to Dutch and Portuguese colonists. Schools were organized, a printing-press was set up at Colombo, a Sinhalese grammar and diction ary were prepared, and the work flourished in all its departments, literary, evangelical, and educational. In addition to those already men tioned, important stations were established in Southern Ceylon at Negombo, Kancly, Caltura, Pautura, Seedua, Morotto, Wellewatta, and other places; while in North Ceylon, where the Tamil language had been conquered and several native teachers trained for the work, chapels and schools were established not only in the villages adjacent to Jaffna, but also at places at a considerable distance, which were afterwards occupied as separate stations. As the work required, missionaries were sent from England, and the unwearied efforts put forth were rewarded with abundant success. Madras. In 1817 a Wesleyan mission was commenced at Madras, which has ever since been zealously maintained, and has been a great blessing to the people through its evan gelical and educational departments. A very important and useful feature of the latter is the girls school. Other stations of the Society in India are at St. Thomas Mount, Negapatam, Manaragoody, Trichiuopoly, Melnattam, War- riore, Trivaloor, and Caroor. A very impor tant Indian Mission has its headquarters at Ban galore. It embraces many chapels, schools, and a fine printing establishment. Seringapa- tam and the city of Mysore are included in the Mysore District. At Calcutta and Luckuow Wesleyan missions have been established, for the benefit of English soldiers and also the na tive population. At Bombay, the Mauritius (included in the India Missions), and some other points, missions were commenced and hope fully carried on for a time, but were afterwards relinquished. CHINA. In 1852 Mr. Piercy, who had for some time labored in China at his own expense, offered his services to the Wesleyan Society, was accepted "by them, and appointed to Canton, where he remained until the war between Eng land and China forced him, with other mission aries, to take refuge in Macao. During the two years spent there he continued the study of the language with unabated zeal, and upon the restoration of peace, in 1858, reoccupied Canton as a station of the Society. In 1860, upon the receipt of a legacy intended expressly for the India and China missions, the Committee was enabled to largely extend its work. The staff of workers was increased in numbers, and a new station was commenced at Fatshan. In 1862 a mission for North China was established at Han- WESLEYAN METH. MISS. SOC. 468 WEST INDIES kow. In addition to the usu;il departments of evangelical and educational work, a medical mission has been commenced, and is proving itself a most important factor in the success of the enterprise. As at present constituted, the China Mission includes the districts of Canton ("Eaflt" and " \\Y-i "i and Wuchang, both comprising many out-stations. Dispensary work is now an important element of the Canton Dis trict also. With the mention only of one more very important enterprise, its " Army and Navy Work," carried on in all parts of the world, we close our account of the Wesleyan Missionary Society. West, Henry S., b. Binghamton, N. Y., TJ. S. A., January 21st, 1827; studied at Yale College, and the College of Physicians and Surgeons, New York City; practised medicine tor some years in Binghamton; sailed as a missionary of the A. B. C. F. M. January 17th, 1859, for the mission to the Armenians of Tur key. He spent most of his missionary life at Sivas, but his influence was widely extended. He visited the United States in 1868 for the health of his family, but returned to Turkey the following year. While attending one of the poor families in Sivas he contracted from them the typhus fever, which, complicated with pneumonia, resulted in his death. Dr. Baruuui of Harpoot "wrote: "Dr. West was a noble, cheerful, kind, unst-lfish man. He was a man of rare skill in his profession. I presume it is no disparagement to others to say that there is probably no physician in the Turkish Empire who enjoyed an equal reputation among the people. He was withal, and best of all, an humble, sincere, and earnest Christian. In ad dition to his professional services, he trained quite a body of native physicians in a region cursed with ignorant quacks. One of his stu dents is a physician in Harpoot. He is equal to the average of his profession in America, and is the only trustworthy doctor within a hundred miles. " When he was examined in Constanti nople by the faculty of the Government Medical College for a diploma, his examiners said : The Turkish Government is greatly indebted to Dr. West for educating so many young men, and so well, for the medical profession. " " He attained an eminence reached by comparatively few in his profession. The almost unprecedented num ber of surgical operations which he has per formed have given him celebrity, not only in the East, but also in Europe and America. His lithotomic operations reached the number of 150 or more, of which scarcely half a doaen resulted unfavorably; and other operations were numer ous in proportion. The blind eyes he has opened are past counting; the crippled, the de formed, the sick from various diseases, who have been relieved by him, if all assembled would make a great host. Much the larger por tion of these cases were attended without pay, and all earnings from patients able to pay were turned over to the treasury of the Board. He received personally nothing but his regular salary, yet many a case which he attended would, in America, have brought him hun dreds, even thousands, of dollars. Wherever he went, the diseased, the halt, the lame, the blind thronged him The natives remarked, He is like Jesus. Pashas and great men would humble themselves to secure the help of this plain, un pretending physician. The ignorant would net his prescriptions and hang them about their necks as charms, or dissolve the papers in water and drink them, hoping for healing elHca:-y. His simplicity and faithfulness were admirable. Without hesitation he would lay his car tor auscultation on chests so foul and squalid that native doctors shrank from them. He never flinched in duty, and never showed a nervous hand in the most diflicult operations. When ether was about to be administered before the operation, the doctor would call upon some L: ray headed native in the company to otl er pra\ ci . then coolly gi% T e the ether, take the knife and proceed. "Dr. West s special duty was the care of the missionaries in sickness, and he never shrank from any hardship, making long and perilous journeys on horseback. All Asia Minor became familiar to him on account of these travels. The mission felt bereaved and downcast at his loss. Who now will brave storm and wind and winter snow, wolf, Circassians, and Koords, on wild mountain and desolate plain, to minister to our sick, bringing such love and skill to the work?" Mr. Hubbard says: "During the meetings of the Week of Prayer, in addition to his medical practice, he did more than any one of us in pastoral work and conversation. His hard day s work was seldom followed by refresh ing sleep at night." He died April 1st, 1876. West Indies. This group of islands ex tends in a rude bow-like form from the coast of Florida, U. S. A., to the coast of Venezuela in South America. The larger and more im portant islands belong to one or other of the great European nations, with the exception of two republics, and this political division will be followed in the more detailed account of the islands, w T hile some facts which are -true of all will serve as a preface to the specific descrip tion of them as English, Danish, Dutch, Span ish, or French possessions. The population of these islands is composed of Europeans and Americans, together with Negroes and other Africans, Hindus and Chi nese. Diversity of tongue, of character, and of life is consequently so great that there is little attempt at cohesion or federation even where the islands are under the same flag. From the second visit of Columbus until within the present century these islands have been the scene of sorrow and oppression. In the years just subsequent to their discovery, evil of the most pronounced character was the business of the men who invaded these shores, and all that selfish greed and fiendish cruelty could suggest was done to exterminate the mild aborigines. Hardly a trace of them is now to be found. Then the islands became the battlefields of the rival powers of Europe. The waters were dyed red with human blood; many an earthly para dise was changed to a scene of desolation, grim and bare. In the early times of British occu pancy the streets of London, as well as the wilds of Ireland, were the scenes of many crimes peculiar to that a<re, for women were stolen and sent to the West Indies to supply the profligate Europeans. So common was the practice that the term "Barbadosed" had a terrible significance, and political enemies and many others were forced against their will to spend their remaining days m a second Botany WEST INDIES 469 WEST INDIES Bay in the western seas. Piracy was rife, and the commerce of Europe suffered from the marauding buccaneers, who smarted from the wrongs they suffered and retaliated on the innocent as well as the guilty. The slave trade had its origin here, and the hardly less cruel importation of coolies has left its curse on the lands. The occupation of the West Indies has afforded the material for a black chapter in the history of the conquests of European nations. Harmless savages were put to death in the name of Christ. Into this moral sewer was swept the refuse of Europe. Hundreds of Hindus and Chinese were lured to this land of faithless pro mises. The African was dragged here only to die of pestilence. Is it strange that these lands should have been sunk in the lowest depths of sin and degradation? No wonder that the burden of debt which weighs down the different adminis trations is the despair of statesmen. Patient and heroic hands early planted the gospel in this iniry soil. From the earliest time when Christians saw the image of God in the sable body, to the present day, the conflict be tween the forces of good and the powers of evil lias been fierce and bitter. Prejudices of the white and superstitions of the black races united to render the work excessively difficult. The faithful preacher of Christ was never free from all the persecutions that malignity and hatred could devise or ignorance and supersti tion suggest. Even his own race insulted, beat, and imprisoned the missionary, and the people he came to succor betrayed him into the hands of his enemies. The results which are now seen in the islands are but additional proof that the gospel is suited alike to the moral and the immoral, to the wise and the foolish, to the black as well as to the white man. Jiritish West Indies. THE BAHAMAS. These are nineteen inhabited and many unin habited islands off the southeast coast of Flor ida. The total area is 5,450 square miles. The principal islands are: New Providence, which, with the capital, Nassau (q.v.), is well known as the home of buccaneers, pirates, and blockade- runners, and San Salvador, which is supposed to be the island first discovered by Columbus, but that honor is disputed in favor of Watlings. On the west side of the island are quite a number of intelligent Africans. Eleuthera (q.v.) is over 200 miles long. Abaco is the most northerly isl and, and has a length of 90 miles. Andres is the largest of the group, with a length of 90 miles, and 40 miles across at its widest part. The remaining islands are: Great Bahama, Har bor Island, Long Island, Mayaguami, Great Inagua, Ragged Island, Rum Cay, Fortune Isl and, Exuma, Crooked Island, Biminis, Ack liu s, and Berry. The total population in 1881 was 43,521, of whom 11,000 were whites. In 1888 it was 48,000. The government is in the hands of a governor assisted by an Executive Council of 9, a Legislative Council of 9, and an Assembly of 29 representatives. Missions. Soon after the occupation of the islands by the English, the Church of England formed each island into a parish, and a bishop was appointed in 1861. There are now about 20 clergymen. The Wesleyau Methodist Missionary Society (see article) took up the work in these islands in 1825. Five islands are occupied: San Salvador station, Arthur s Town; New Providence Nassau, with 3 chapels and the superintendent of missions, and Fox Hill; EleutJtera Current Island, East End, Governor s Harbor; ILirbor hlund; l>iininix Alice Town and Bayley Town; and Abaco. The total statistics for the Bahamas are- 9 mis sionaries, 28 stations, 3,016 members, 3,000 Sunday scholars. (See also articles Harbor Isl and and Eleuthera.) The Baptist Missionary Society commenced work in the islands in 1833, by opening a mission to the slaves. It has now 1 missionary in charge of the whole work, which is carried on in all of the nineteen islands with 81 stations, 14 native assistants, and 4,320 members. There is a native Baptist church numbering about 1,600 members under the care of native pastors. The Roman Catholics built a chapel at Nassau in 1888, and have opened a school. There is one Presby terian church in the whole colony; it is at Nassau. JAMAICA. The island of Jamaica is about 140 miles long, with an average width of 50 miles. On account of its mountainous charac ter the scenery is beautiful, aud there is abun dance of fresh water. The sagacity of Oliver Cromwell saw the future value of this island, and secured it to the British Government. Its area is 4,200 square miles, with a population (1881) of 580,804. of whom 444,186 were blacks. The capital is Kingston (40,000) and some of the other principal towns are Spanish Town (5,689), Montego Bay (4,651), and Port Maria (6,741). Attached to Jamaica for administrative purposes are the following smaller islands. Turk s and Caicos Islands, area 224 square miles, population 4,778; Cayman Islands Grand Cayman, Little Cayman, and Cayman Brae with a total population of 4,000; the Moraut Cays and Pedro Cays. Missions. The Church of England early di vided the island into parishes, aud its adherents number now 38,945, though its work is more for the owners of the plantations than for the natives. The first missionaries to the natives were the Moravian Brethren, who commenced their work in 1754, and now have in Jamaica 20 stations, 27 missionaries, and 5,792 commu nicants. In the early part of the present cen tury the Wesleyau Methodist mission was com menced. The members now number 20,700, and Jamaica has been divided into the follow ing districts: Kingston, Montego Bay, Saint Ann s, and Morant Bay. The Baptist Mission ary Society followed soon after the Wesleyan Methodist, and after 30 years of missionary work the Baptist churches formed a union, which now has 86 churches in the south side parishes and 63 in the north, which are wholly self-supporting. There are 35,000 church-mem bers. A Jamaican Baptist Missionary Society has also been formed which has stations and missionaries on Turk s Island, Haiti, San Do miugo. the Caymans, Cuba, Santa Croix, aud Central America. The only branch of the work which is supported by the parent society in England is the Calabar College for the train ing of ministers aud school-teachers. The work of the various Presbyterian churches was con solidated in 1847, and the United Presbyterian Church of Scotland has the direction of the missionary work. There are 46 stations, 14 out-stations, and 9,131 members. The Colonial and Continental Church Society has its agents in the island, and has assisted the Episcopal churches since 1870, when they were thrown WEST INDIES 470 WEST INDIES on their own resources. There are 86 clergy men, 95 churches, 52 chapels, 242 day-schools, and 30,000 communicants. BARBADOS lies to the east of the Windward Islands, and has an area of 166 square miles. It abounds in varied and beautiful scenery, and almost the entire island is under cultivation. Population (1881), 171,860, of whom 113,302 were blacks. Bridgetown, the capital, has a population of 25,000, and is beautifully situ ated on the shores of the bay. The English be gan to exercise authority here in 1645. Since 1885 it lias been separated from the Windward Islands, to which administration it formerly belonged, and has now a government of its own. Missions. The Church of England has 151,- 038 communicants, and there is a training col lege for clergymen, under control of the S. P. G. The Moravian Brethren have 4 stations, 4 mis sionaries, 7,000 communicants, and 2,362 day- scholars. The Wesleyan Methodist work is organized under the West Indian Conference, with 13.000 church-members. The Roman Catholics also have congregations in Barbados. LEEWARD ISLANDS lie "to the north of the Windward Group, and southeast of Porto Rico. The islands, together with their area and popu lation, are: Antigua, 170 square miles, 35,000; Barbuda and Redouda, 62 square miles; Virgin Islands, 58 square miles, 5,000; Dominica, 291 square miles, 29.500; St. Kill s or St. Christo pher, 65 square miles, 45,000; Nevis, 50 square miles, 11,864; Amguilla, 35 square miles, 9, 000; Montserrat, 32 square miles, 10,083. Only part of the Virgin Islands belongs to Great Britain; the remainder belongs to Denmark, except Crab Island, which is Spanish. The principal cilies are: St. John, Antigua (10,000); Basseterre, St. Christopher (7,000). Mission work is carried on by the Church of England, 49,000 members; Wesleyan Method- isls, 30,000 members; Moravian Brelhren, 8 slalions in Antigua and 4 in St. Kitt s (q.v.), 4,962 communicants, 2,473 day-scholars. There are also 29,000 Roman Catholics. WINDWARD ISLANDS. These islands, with their area and population, are: Grenada, 120 square miles, 490,337; St. Vincent (q.v.), 122 square miles, 46,872: and the Grenadines. The principal cities are: Kingston, the capital of St. Vincent, population 5,393; Castres, the chief town of St. Lucia, population 4,555; and St. George, the capital of Grenada, wilh 5,000 in- habitants. Missions. S. P. G. (1885), 3 stations on St. Vincent and 1 in Grenada. There are 1,000 communicants under the care of 4 missionaries. The Roman Catholics and the Wesleyan Meth- odisls have also large churches. TRINIDAD lies immedialely north of the mouth of the Orinoco. It is an island of ex treme beauty and great fertility. In 1802 it was finally handed over to British rule by Ihe peace of Amiens. Its area is 1,754 square miles, with a population of 139,566. Port-of- Spain is Ihe capilal (31,900). Tobago was an nexed to Trinidad on January 1st, 1889. Il has an area of 114 square miles, with a popula tion of 19,937. .Wixxions. S. P. G., 1 catechist for the coolies. Tin- Moravian Brethren have 3 stations in To bago, with 2 missionaries 1,144 communicants, 5 schools, and 437 scholars. Baptist Missionary Society has 2 missionaries stationed at Port-of- Spaiu and San Fernando, 15 preaching stations, with 8 evangelists, 862 church-members, and 320 Sabbath-scholars. The U. P. Church of Scotland has 3 stations in Trinidad al Port-of- Spain, Arpuca, and San Fernando; 3 ordained missionaries, 3 congregations, 387 communi cants, 9 Sabbath-schools, 567 scholars. The Wesleyan Methodists work is carried on in connection with the Wesl Indian Conference. There are numerous Roman Calholic churches. Danish West, Indies. These are: St. Thomas, St. Croix, and St. Jan (see separate articles). Part of the Virgin Islands also be long to Denmark. JJntch West Indies. Cura9ap is the name given to the colony, which consists of the following islands: Curacao, 210 square miles, population 25,567; Bonaire, 95 square miles, 4,259; Aruba, 69 square miles, 6,990; the southern part of St. Martin, 17 square miles, 4,198; St. Eustache, 7 square miles, 2,335; and Saba, 5 square miles, 2,505. The colony is administered by a governor, assisted by a coun cil, and all are nominated by the king. Missions. The Wesleyau Methodists carry on work in these islands in connection with the West Indian Conference. There are 35,676 Roman Catholics. French West Indies, consist of Guada- loupe and dependencies, and Martinique. Guadaloupe is one of the Lesser Antilles, and has an area of 360 square miles, with a popula tion of 182,182, in which administration are in cluded several islands, which make a total area of 720 square miles. These islands were acquired by France in 1634. Point-a-Pitre i* the principal town. Martinique was acquired in 1635, and has an area of 380 square miles, and population of 170,391. St. Pierre is the chief commercial town, and has a population of 20,000. The only missions are those of the Roman Catholic Church. Spanish West Indies. CUBA is the largest and one of the richest of Ihe islands in ils nalural resources. It has an area of 43,222 square miles. It was discovered by Columbus, and afterwards taken possession of by Spain. Of the original inhabitants, whose name for the island, Cuba, has outlived all the various Spanish names, not a trace is left. The country possesses every variety of mountain, valley, and plateau scenery, and the rivers are- navi gable, and empty into the ocean in the midst of large and beautiful harbors. The population (1877) was 1.521,684, of whom the majority are Spaniards, and the remainder Negroes, Chinese, and Europeans. The moral and spiritual con dition of the inhabitants is worse than in any other section of the West Indies, with the ex ception of Haiti and Santo Domingo. Pride, insolence, and cruelty are the normal instincts of the people of the higher rank, and the suf ferings which the enslaved Negroes and the im ported coolies have endured are almost in credible. Slavery was abolished absolutely by a law passed in 1886. Havana, the capital, is a city of great beauty, containing many places of historic interest. The cathedral contains the tomb of Columbus. Population, 198,271. Olher important towns with their populalions arc: Matanzas, 87,760; Santiago, 71,307; Cien- fuegos, 65,067. Those contain the great pro portion of the educated classes, and are gay with theatres and bull-rings for the national sport. There is freedom of worship in Cuba. *. The Jamaica Baptisl Missionary WEST INDIES 471 WHITNEY, SAMUEL Society carries cm some work in the islands, but the principal work is under the superinten dence of a Senor Diaz, who is assisted by the Southern Baptist Convention of the United States. Working from Havana, he has now in all 7 stations, 20 missionaries, and 1,493 mem bers. The American Bible Society also has an agency here. POUTO Rico, area 3,550 square miles, 784,709. It is considered the healthiest of the Antilles. The religion of the island is Roman Catholic, but since the abolition of slavery in 1853 an attempt has been made to introduce other forms of faith. Under the care of the Colonial and Continental Church Society of England there is one clergyman with a congregation. Independent Republics. The island of Haiti is divided between the two republics of Sauto Domingo and Haiti. The republic of SANTO DOMINGO was founded in 1844, and in cludes the eastern portion of the island, con taining 18,045 square miles, with a population of 610,000, composed mainly of Negroes and mulattoes. The capital is the city of Sauto Domingo (25,000), and Puerto Plata (15,000) is the chief port. The religion of the state is Roman Catholic, but other forms of worship are permitted. HAITI became a republic in 1867. It occu pies the western portion of the island, with an area of 10,204 square miles. The inhabitants, nine tenths of whom are Negroes, and the rest mulattoes, are variously estimated from 500,000 to 900,000. The capital, Port-au-Prince, has a fine harbor. The religion is nominally Roman Catholic, but the moral and intellectual con dition of the people both of Haiti and San Domingo is low in the extreme. The Wesleyan Methodists and the Jamaican Baptist Missionary Society have a few stations in each of these republics, but the work is hampered, and has not met with very great success. The Protestant Episcopal Church of the United States has quite a flourishing mission in Haiti. During the year 1888-89 it was retarded greatly by the civil war which raged during that year. The missionary staff consists of 1 bishop, 9 presbyters, 4 deacons, 17 lay- readers. The stations or parishes are: Port- au-Prince, Leogaue, Gros Morne, Jeremie Aux Cayes, Torbeck, Petit Fond, Trianon; in all there are 382 communicants, 181 day-scholars, 124 Sabbath-scholars. Whately, Mary L., second daughter of Archbishop Whately, b. Halesworth, in Suf folk, Eng., 1824. After the father s appoint ment to the See of Dublin the family removed thither. She received the highest educational training, mental, moral, and religious, by her parents, and from her childhood was distin guished for uncommon activity, energy, and intelligence. She early gave herself to the ser vice of Christ in works of kindness to the needy. After the Irish famine, she and her mother and sisters spent most of their time in the ragged schools in Dublin. Subsequently, having acquired Italian, she was much occu pied with teaching and visiting the poor Ital ians, who were numerous in that city. In 1858 she visited Cairo and the Holy Land, and in 1860 was ordered by her physician for her health to a southern climate. In Cairo she opened a school for neglected Moslem girls, the first attempt of the kind in Egypt. Taking with her a Syrian Protestant matron, she went into the streets and lanes near her home, and persuading the mothers to let their girls come to learn to read and sew, she gathered nine little ones into her school. Later, home duties required her return, and while at home she read to her father the proof-sheets of her second volume of " Ragged Life in Egypt." Her father having died, she returned to Cairo. She soon opened a boys school also. In 1869, at the sug gestion of the Prince of Wales, Ismail Pasha gave her a site just outside the city walls, and friends in England aided her in the erection of a spacious building. The school increased to six hundred, half the boys and two thirds of the girls being Moslems, the rest Copts, Syrians, and Jews. All were taught to read and write Arabic, and all learned the Scriptures and Christian doctrine. In addition the boys re ceived an excellent secular education, and the firls were taught plain and fancy needle-work, wo branch schools have also been established. Pupils of the boys school are found all over the country, filling important positions in the rail way and telegraph offices, mercantile houses, places under government, and in other situa tions of trust. In 1879 a medical mission was added to the schools, and with her own private means Miss Whately built a dispensary and patients waiting-room, where several thousands of sick and suffering poor have been treated gratuitously, and where she herself daily read and expounded the Scriptures to such as were willing to listen. Often she was cheered by overhearing the exclamations : " We never heard such words before ; they are sweeter than honey." In addition to this varied work, she spent a few days yearly on a Nile boat, which she had hired, and distributed copies of the Scriptures in the villages along the shore to such as could read. These efforts were at first opposed by the ignorant and bigoted, but soon the arrival of the boat was hailed at many a village, and a crowd came to the shore to meet "the people with the book." Women grouped around her to listen to the gospel story. In one of these expeditions a cold which she had taken developed into congestion of the lungs, which resulted in her death March 9th, 1889. Friends had tried to dissuade her from going on this trip on account of her cold, but she said she had hired the boat and must go. For years she had wished to purchase a boat for the mission work, but could not raise the money needed. It is painful to reflect that but for this her highly useful life might have been prolonged. Whiting, George B., b. Canaan, N. Y., U. S. A., August 30th, 1801; graduated at Union College 1824 ; taught one year ; graduated at Princeton Theological Seminary 1828 ; sailed in 1830 as a missionary of the A. B. C. F. M. for Syria. There he labored for twenty-five years, with the exception of brief visits to Constanti nople and Switzerland for his health, and to the United States in 1837 on account of the pro tracted illness of his wife. He was stationed at Beirut till the autumn of 1834, when he was transferred to Jerusalem. After laboring there nine years he returned to Beirut in 1843. He died at Beirut of cholera November 8th, 1856. Whitney, Samuel, b. Branford. Conn., U. S. A., April 28th, 17S3; entered Yale Col- WHITNEY, SAMUEL 472 WILDER, ROYAL GOULD lege 1817, remaining two years; offered his ser vices in 181 ( J to the A. B.C. F. M. as amtssiou- ary to the Sandwich Islands, purposing to pur sue his theological studies after reaching -his field of labor; embarked October 2Hd, 1*1!), with the pioneers and founders of the mission, arriving at Hawaii March 30th, 1821). He was licensed to preach February 2sth, 1S23, by the Hawaiian Association, and ordained by the same November 80th, 1825. He spent most of his missionary life on the island of Kanai, and was a faithful laborer. He was taken ill and died September 21st, at the house of Mr. Alexander, at Lahainaluua. Whitman, Marcus b. Rushville (Gor- ham), N. Y., U. S. A., September 4th, 1802; studied with private tutors and at Berkshire Medical College; appointed by the A. B. C. F.M. missionary physician to Oregon. He left home February, 1835, on an exploring tour with Rev. Samuel Parker, arriving at St. Louis in April, Council Bluffs May 30th; crossed the Rocky Mountains, reaching Green River, a branch of the Western Colorado, a rendezvous of the fur- traders, previous to August 17lh. The prospect for missionary labor among the Nez Perces and Flathead Indians seemed so favorable, that it was deemed expedient for Dr. Whitman to re turn and procure associates before establishing a mission among them. For this purpose he directed his way homeward August 2?th. In March, 1836, he set out with his wife, Mr. Henry Spaldiug and his wife, and Mr. Gray, for Liberty, Mo., 1,700 miles mostly by water, then 2,200 miles all by land, and on horseback to Walla Walla, arriving September 3d. Mrs. Whitman and Mrs. Spaldiug were the first white women that ever crossed the Rocky Mountains. Dr. Whitman established himself at Waiilatpu, among the Kayuses, 25 miles from Walla Walla. The Indians manifested lively interest in their religious instruction. Having frequent occasion to visit the post of the Hud- sou s Bay Company at that place, he perceived that it was designed to hold that immense and valuable territory as a British possession. To forestall that design in part, and in compliance with a resolve of the mission, he, in October, 1842, crossed the Rocky Mountains in mid winter on horseback, arriving at St. Louis Feb ruary, 1843, with fingers, nose, ears, and feet frost-bitten, in spite of furs and buffalo robes. He visited Washington, called on Mr. Webster, Secretary of State, and President Tyler, and by his earnest representations prevailed upon them not to cede Oregon to the British Government (which they were about to do). A personal friend of Mr. Webster remarked: "It is safe to say that our country owes it to Dr. Whitman and his associate missionaries that all the terri tory west of the Rocky Mountains, and as far south as the Columbia River, is not now owned by England, and held by the Hudson s Bay Company." Dr. Whitman wrote from Fort Walla Walla November 1st, 1843: " I do not regret having visited the States, for I feel that this country must be either American or for eign, and mostly papal. If I never do more than to establish the first wagon-road to the Columbia River, and prevent the disaster and reaction which would have followed the break ing up of the present emigration, I am satis fied." While at the East he published a pam phlet describing the climate and soil of the western region, and its desirableness for American colonies. After a hurried visit to Boston, lie was hack again on the Mi-souri in March, and conducted more than a thousand emigrants in wagons over the Rocky Moun tains. Dr. Whitman, Mrs, Whitman, two adopted children, and ten other persons, American emi grants, who had stopped at the station to winter there, were cruelly murdered by the KayiiM- Indians November 29th, 1*47. Mr. Spalding narrowly escaped. Forty eight women and children were made slaves by the murderers, and treated with great barbarity. The mis-ion was broken up. Dr. Whitman was a "dili gent and self-denying laborer in the work to which he consecrated his time and enei In his last letter he described his plans and hopes in regard to the Indians. Wilder, Hymaii Augustine, b. Corn wall, Vt., U. S. A., February 17th, 1822; gradu ated at Williams College 1845, East Windsor Theological Seminary 1848; ordained Febru ary same year; sailed as a missionary of the A. B. C. F. M. April 7th, 1849, for the Zulu Mis sion in South Africa. In 1868 he visited the United States for his health, but returned to his mission field in 1870. Continued ill-health obliged him to retire from his work, and in January, 1877, he arrived home. " For a short time after his arrival in 1849 he had charge of the mission press. He then went to Uuitwalu- mi and commenced a new station, where he was very successful in winning souls to Christ. He was our secretary nearly all the time he- was in the mission, and was very successful in obtaining funds from the government for the support of our mission schools. He was highly esteemed by his brethren and the natives, as well as by the colonists generally." Wilder, Royal Gould, b. Bridport, Vt.. U. S. A., October 27th, 1816; graduated at Mid- dlebury College 1839; taught in Mississippi and Vermont; graduated at Andover Theological Seminary 1845; sailed for India as a missionary of the A. B. C. F. M. in 1846. He was stationed for six years at Ahmadnagar. The seminar) , containing from 50 to 80 boys, was put under his care by the mission. In 1852 he went to Kolhapur. On his arrival the Brahmans peti tioned for his banishment, but he continued at his post, and after five years had one convert. When he went there he found in a population of 44,000 only one school, in aback street, with twelve boys. When he left in 1857 there was a government college costing $200,000, and he was requested to make the opening addre--;. In the years 1854-56 occurred the controversy between Dr. Anderson and the missionaries concerning mission schools. Mr. Wilder, in common with all his associates, was a strong advocate of schools for the Hindus; was in favor of employing even heathen teachers, if Christians could not be obtained: and refused to abandon his schools, or curtail school work, as required by Dr. Anderson. Mr. Wilder s health having utterly failed from the M vere labor and exposure involved in founding a new mission, he embarked in 1857 for America, the day after the Sepoy mutiny broke out. His health having improved, he offered in 1858 to return to his station, but was informed by Dr. Anderson that the Prudential Committee had WILDER, ROYAL GOULD 473 WILLIAMS, JOHN voted to discontinue the Kolhapur Mission. His Presbytery and friends approving his course, he returned to Kolhapur in 1861, and established an independent mission. There he continued to labor for twelve years, receiving no aid from any Society, but sustained by voluntary gifts, Sir Bartle Frere, Governor of Bombay, and other English people, as well as natives, con tributing to the work. From 1861 to 1869 he contributed many articles to the Bombay " Times" and "Gazette" on the subject of the system of national education. He also took a prominent part in memorializing Parliament, and inducing the Indian Government to estab lish the present system. In the Times of India" appeared from his pen anonymous letters, which were said by those in high official posi tion to have influenced Parliament in adopting measures for the education of the masses. He was offered an influential position in the educa tional department. When his schools were suspended by Dr. Anderson he had 500 boys and 100 girls under instruction. Before he left Kolhapur in 1857 the schools were reopened. On reaching his Indian home he found his beautiful church had been sold, and turned into a mosque. He received generous aid for a second church. In 1871 he transferred the Kolhapur Mission to the Presbyterian Board of Foreign Missions, and w T as a missionary of that Board till 1875, when, partly for his health, and partly to educate his children, he left India and returned home, having been engaged in mission work for thirty- two years. During that time he had preached in 3,000 cities, towns, and villages, had distrib uted 3.000,000 pages of tracts, had gathered into schools 3,300 pupils, of whom 300 were girls. Besides this, he had served on committees for the translation and revision of the Bible, and had written and published commentaries on three Gospels, and had edited and translated many books. The vessel which brought his luggage by sea was wrecked off the Cape of Good Hope, and among his goods that were lost was his manuscript of the Kolhapur kingdom, with full diary of his missionary work. His later years were spent at Princeton, N. J. In 1877 he started the " Missionary Review, " which he edited with ability and success. He longed to return to India; and when the "Review" was provided for, he determined, though a great sufferer from an internal malady, to sail for Kolhapur. But his work was done, and on the day when the " Review" was transferred to other hands, and he had sent to the printers proof of the closing number of the last volume, he was called away. He died in New York Oc tober 8th, 1887. William*, John, b. Tottenham, near Lon don, England, June 29th, 1796. At the age of fourteen, while an apprentice to an ironmonger, he showed great taste for mechanics, and ac quired considerable experience in mechanical work. At the age of twenty he offered himself to the London Missionary Society as a mission ary, and, after some special training, was or dained, and sent with his wife, November, 1816. to the South Sea Islands. He was first stationed at Eimeo, one of the Society Islands, where he soon acquired a knowledge of the native lan guage. Thence he went to Huahine, where he found the natives had generally renounced idolatry. At the invitation of the King of Rai- atea, the largest of the Society Group," he went to that island, which became his permanent headquarters. His success here was remarkable, not only in Christianizing the people, but with Christianity introducing the arts and habits of civilization. In 1823 he visited with six native teachers the Hervey Islands, and after several days search discovered Rarotouga, the largest of this group. Remaining here for some time, he founded a mission, which was greatly suc cessful; not only Rarotonga, but the whole group of the Hervey Islands being Christianized. He helped the people at their own request to draw up a code of laws for civil administration. He made great use of native teachers whom he had trained. The work accomplished by him on both of these islands for the secular as well as the religious welfare of the natives was use ful and permanent. He reduced the language of Raiatea to writing, translated with Pitman and Buzacot the New Testament into it, and prepared books for the schools he had estab lished. Rarotonga being out of the way of vessels, he determined to build one in which he might visit other islands. With the aid of the natives he made the necessary tools, and within four mouths completed a vessel 60 feet long, 18 wide, the sails of native matting, the cordage of the bark of the hibiscus, the oakum of cocoa- nut husks and banana stumps, the sheaves of iron-wood, the rudder of " a piece of a pickaxe, a cooper s adze, and a long hoe." The boat was named "The Messenger of Peace." In this vessel, during the next four years, he explored nearly all the South Sea Islands, and several times visited Tahiti, Raiatea, and Raro touga. In 1830 he set out in his vessel to carry the gospel to the Samoan Islands, which he had planned to do in 1824, but was deterred by the great distance 2,000 miles and the ferocious character of the people. In 1832 he made a second visit to the Samoans, and found the people waiting for the gospel. " In less than twenty months an entire change had taken place in the habits and character of the Samoans. Chapels had been built, and everywhere the people seemed waiting to receive instruction." Having completed the object of his voyage, and visited all the islands of the Samoan Group, he returned to his family. With health impaired after seventeen years of toil and hardship, he sailed in 1833 for England, where he remained four years. During this time he had the Raro- tongau New Testament published by the Bible Society, 4, 000 raised for the purchase and out fit of a missionary ship for Polynesia, wrote and published a "Narrative of Missionary Enter prises in the South Sea Islands, with Remarks on the Natural History of the Islands, Origin, Languages, Traditions, and Usages of the In habitants," and prepared plans for the establish ment of a college for the education of native teachers, and for a high-school at Tahiti. In 1838 he and his wife again embarked, accom panied by ten other missionaries. After visiting the stations already established by him, and several new groups, he proceeded with one com panion to the New Hebrides with the view of establishing a mission, but was met by hostile natives of Erromanga, by whom he was killed, after he had landed, November 20th, 1839. A portion of his bones was recovered from the can nibals. It is supposed they were provoked to the deed by the ill treatment they had received from the crew of a vessel which a short time before had landed there. WILLIAMS, SAMUEL W. 474 WILLIAMS, WILLIAM F. Williams, Samuel Wells, b. Utica, N. Y., L T . S. A., September 22d, 1812; i: ini tiated at the Reusselaer Institute in Troy 1832. While there, he was, at the age of twenty, in vited by the A. B. C. F. M. to join a mission about to start for China, as superintendent of the press, having learned to some extent the art of type-setting in his father s publishing house. lie accepted the invitation, and June 15th, 1833, sailed in the ship "Morrison" for Canton, China. Drs. Abeel and Bridgnmu were the only Americans to welcome him. He rapidly gained a knowledge of the Chinese lan guage, and published several standard works. He became editor of " The Chinese Repository, " begun the year before by Dr. Bridgmau, to which many able writers contributed, he him self furnishing 140 distinct articles. The "Celestial Empire," published in Shanghai, says "The Repository, extending through 20 volumes, is looked upon as of priceless worth, and the name of the editor will be long and honorably remembered by sinologues in con nection with it." In 1835 he completed at Macao MedhurstV " Hokkeen Dictionary. " In 1837 he was one of a party sent to Japan to re store seven shipwrecked seamen to their home. They were fired upon from batteries of two ports, and returned with the men to Canton. Taking some of these sailors into his own house, he learned their language, translated for them the Book of Genesis and the Gospel of Matthew, and had the joy of seeing them embrace Chris tianity. This knowledge of the language thus providentially acquired, led to his being ap pointed interpreter for Commodore Perry, who was sent by our government to Japan fifteen years later. Soon after the press was established at Canton, Chinese interference with his native helpers compelled him to remove it to Macao; thence, later, it was transferred to Hong Kong, and established again afterwards in Canton, where, in December, 1856, his own dwelling and the entire establishment, comprising three presses and many fonts of type, with 7,000 printed books, were destroyed by fire. In 1844 he returned to the United States, passing through Egypt, Syria, and Europe. During the three years spent at home he delivered a course of lectures on Chinese subjects, which were after wards enlarged and published under the title of " The Middle Kingdom." With the proceeds of the lectures he secured from Berlin a font of movable Chinese type. Soon after the publica tion of "The Middle Kingdom" the trustees of Union College conferred upon him the de gree of LL.D. Restrictions forbidding foreigners to bring their wives to Canton having been by the trea ties removed, he was married, and with his wife sailed in 1848 for Canton, taking with him the new font of type. On arriving at Canton he found to his great joy regular public services in Chinese. His remarkable success as an inter preter led to his appointment to the diplomatic service of the United States from 1858 to his resignation in 1876. In 1857 he was Secretary of the United States Legation in Japan. In 1858 he aided William B. Reed in negotiating the treaty of Tientsin. In 1860-61 he revisited the Uflited States, and delivered lectures before the Smithsonian Institution and elsewhere, re turning to China in 1862 as Secretary of the United States Legation at Pekin. Besides the " Chinese Repository," which for twenty years occupied much of his time, he published " Easy Lessons in Chinese " (1841); " An English and Chinese Vocabulary in the Court Dialect" (1843); "The Chinese Commercial Guide" (1844); "A Tonic Dictionary of the Canton Dia lect " (1856); "A Syllabic Dictionary of the Chinese Language" (1874), containing 12,527 characters. On this dictionary, a work of great philological value, he spent eleven years. His "Middle Kingdom," the best work extant on Chinese government, geography, religion, and social life, reappeared in 1883 in a revised and enlarged edition. Retiring from the service of the government in 1876, he returned to the United States, took up his residence iu New Haven, was appointed professor of Chinese at Yale College, and in 1881 was elected president of the American Bible Society. He died Feb ruary 16th, 1884. "Few men," says President Porter, "were better fitted in temperament, intellectual tastes and habits, moral energy and spiritual self-con secration for the constant and unsparing drudg ery involved in such a life. He was by him self and in his words a living and speaking witness of the dignity and inspiration of the missionary calling." William*, William Frederie, b. Utica, N. Y., U. S. A., January llth, 1818; studied at Yale College, and was subsequently en gaged in various employments, mostly in en gineering, till 1844, when he entered Auburn Theological Seminary to prepare for the minis try. In November, 1846, he offered himself to the A. B. C. F. M. for the missionary work, in which his elder brother, Samuel Wells Wil liams, was engaged in China. Was ordained in 1848; sailed January 3d, 1849, for the Syria Mission. In the summer of 1850 he was desig nated to Mosul, which soon became a station of the "Assyrian Mission." There he remained till 1859, when he commenced the station at Mardin. He died at Mardin, Eastern Turkey, February 14th, 1871. "There was iu Mr. Williams an undue tendency to distrust his own powers and judgment, and to look on the dark side of things, but aside from this he was a rare man. He had great power of self-control. He pos sessed genuine refinement, and with the mar vellous fund of information which he had iu almost all departments of knowledge, his fine command of language, his good nature and en thusiasm, he was in his more cheerful moods a fascinating member of the social circle. His clear mind had been carefully cultivated, and his acquisitions were very exact. However much he distrusted his own judgment, his associates confided iu it largely. He was en thusiastic in his zeal for the policy of self-sup port in the missionary work. His students held him in the highest admiration, and very few missionaries have secured the affection of the people for whom they labor, to so great an extent as he. He was withal a devoted Chris tian." He was in a sense the mainstay of the mission work among the Arabic-speaking peoples of Northern Mesopotamia during years of triaj and perplexity when it seemed often as if the mission would be compelled to withdraw, and to his patient, wise perseverence is very largely due the success that is now attending the labors of the missionaries in that field. WILLIAMSON, ALEXANDER 475 WILSON, JOHN Williamson, Alexander, b. Falkirk, Scotland, December 5th, 1829; studied at Glas gow; ordained April, 1855; sailed as a medical missionary of the L. M. S. May 21st, for China, arriving at Shanghai September 24th ; was sta tioned for two years at Shanghai and Pinghop. His health failing, he returned to England in 1858, and his connection with the Society soon terminated. After some years spent in Scot land, he returned to China as the agent of the Scottish Bible Society, and in connection with the United Presbyterian Mission. He was at first stationed at Chefoo, and travelled exten sively, making adventurous journeys into un known and distant regions. Much valuable information was obtained, which in 1879 was published in two volumes. He was afterwards settled in Shanghai, where he established a Society for the Diffusion of Christian and Gen eral Knowledge among the Chinese. He was a frequent contributor to the "North China Daily News." Dr. Williamson was attacked with fever, and died August 28th, 1890. Williamson, Thomas S., b. Union Dis trict, S. C., U. 8. A., March, 1800. His ances tors on both the father s and mother s side were slaveholders, but not from choice, and in 1805 his parents removed to Ohio for the purpose of liberating the slaves in their possession. Dr. "Williamson inherited a practical sympathy with the colored people. He graduated at Jefferson College, Penn., and at Yale Medical School, and practised medicine for ten years in Brown County, Ohio. After spending one year in Lane Theological Seminary, he was licensed and or dained by the Presbytery of Chillicothe, and April 1st, 1885, left Ripley, O., as a missionary of the A. B. C. F. M., with his family, reach ing Fort Snelling, in the country of the Dako- tas, in May. He remained in connection with the A. B. C. F. M. for thirty-six years, until 1871, when he and his son, Rev. John P. Williamson, transferred themselves to the care of the Presbyterian Board. He died at St. Peter, Minn., June 24th, 1879. He fully believed in the capability of Indians to become civilized and Christianized, and also that God had by special providences called him to this work. His great life-work that of translating the Bible into the language of the Sioux Nation was continued through more than twoscore years, and was only completed in 1889. In this, as in most things, he worked slowly and carefully. He lived to read the plate-proofs of all, and to know that the Scriptures of the Old and New Testaments were in the language of the Dakotas." Wilson, John, b.Lauder,in Berwickshire, Scotland, December llth, 1804. At the age of fourteen he went to the Edinburgh University, where he graduated in 1828, taking a high place in the classes of physical science, and in the last two years studying anatomy, surgery, and the practice of physic. The reading of the reports of the Bible Society, he said, first awakened him to the importance of missions, anil led him to resolve to devote himself to a foreign field. He was ordained in 1828, and sailed August 30th of the same year for India, under the Scottish Missionary Society, reaching Bombay February, 1829. Remaining there a month, he left for the comparative seclusion of Bankote and then Hurnee, that he might, aided by his brethren, and in the midst of country-people, learn Ma rathi thoroughly. In the eight months of the first hot and rainy season he laid the foundation of his Orientalism " with a rapidity, thorough ness, and breadth, due alike to his overmaster ing motive, his previous training, and his extraordinary memory." In March, 1832, was established an English school, afterwards known as the General Assembly s Institution, and under the immediate superintendence of Dr. Wilson. He gave himself to the acquisi tion of the vernaculars of a varied population the Marathi, Gujarati, Hindustani, Hebrew, Portuguese, with Persian, Arabic, and Sanskrit in reserve for the learned classes, which he acquired and fluently used. Though aware that for some time and to a great degree his must be the toil of preparation, he from the first expected and worked for baptized converts. So, in February, 1831, two years after landing, he formed a native church in Bombay with eight members, who chose him as their minis ter. Almost his earliest work in Bombay was the preparation of a Hebrew and Marathi gram mar for the Jews, known there as Ben Israel. He also spoke the Portuguese with fluency. He was thus able early to influence the Hindu, Mohammedan, Parsi, Jewish, and Portuguese communities. His advance in Sanskrit was parallel with his acquisition of Marathi, so that he was able to confute the Brahmans out of their own sacred books. He soon commenced a series of discourses on Christianity with Hin dus, Mohammedans, and Parsis. Having mastered the languages, he mingled with the people who spoke them, and made many tours to Nasik, Poona, the caves of Ellora, and other prominent places. In 1833 was estab lished in Bombay an English college for the Christian education of native youth among Parsis and Hindus, and Dr. Wilson threw the whole weight of his culture and energy into the new institution. He lectured to the stu dents on the Evidences of Christianity, Biblical Criticism, and Systematic Divinity. In 1835, April 19th, his devoted and talented wife died. In 1836 he received the degree of Doctor of Divinity from Edinburgh University. In 1839 he baptized two Parsi youths, the first prose lytes from the faith of Zoroaster, who are now ordained ministers in the Free Church of Scotland and the Baptist Church. In 1842 he resigned the Presidency of the Bombay branch of the Royal Asiatic Society, which he had filled for seven years. In 1843, after fourteen years of hard work in India, Dr. Wilson left for his native land. Every community vied with each other in its demonstrations of respect, and the government furnished him with letters to the authorities of the countries through which he wished to pass; but he valued none more highly than the honor paid him by the native and non-Christian students of the insti tution established in 1833. On the way he in tended to visit Egypt, Syria, Palestine, and Eastern Europe, not only for scholarly and biblical research, but to report to his church the condition of the Jews, Samaritans, and Eastern Christians. In the Disruption of the Scotch Church he joined the Free Church, and on his arrival was received with great honor. He addressed large audiences of all the evangelical churches on the missionary claims of India. At Oxford he preached to the elite of the university and of the Church of England. At the General As- WILSON, JOHN 476 WINSLOW, MIRON sembly of the Presbyterian Church of Ireland iu 1844 he was received with "loud acclama tions" as the co-founder of the mission to the two millions of Kathiawar. In 1840 lie again married, and in September, 1847, re-embarked for India. In 1857 he was appointed by the government Vice-Chancellor of the University of Bombay, and was examiner in Sanskrit, Persian, Hebrew, Marathi, Gujarati, and Hin dustani. He was twelve years secretary to the different translation committees of the Bombay Bible Society. In 1869, when about to return to Scotland, the leaders of all the communities in Bombay, European and Asiatic, resolved to honor him on the fortieth anniversary of his arrival in Western India. The sum of 2,100 was subscribed, and presented to him on a silver salver wrought by native artists, and bearing the inscription in Sanskrit: " This salver was presented to Rev. John Wilson, D.D., F.R.S.,ata meeting of the inhabitants of Bombay, as a mark of esteem for his high personal character, and in acknowledgment of his great services to India in the cause of edu cation and philanthropy." The governor pre sided at a great meeting held in the Town Hall February loth, 1869, and made the pres entation. The Chief Justice assisted, and a loving letter from Sir Bartle Frere was read. The names of the subscribers on the parch ment were in many languages, and represented all races, creeds, and classes in the East, and all varieties of Christian sects. Dr. Wilson de termined to use the interest only in his philan thropic and literary labors, designating the capital sum to aid the higher studies of the youth of Bombay. The fund was used by the University of Bombay to found the John Wil son Philological Lectureship. The citizens of Bombay iu general also presented him with an address, and the Asiatic Society reviewed, with high commendation, his great services for India. While at home he was elected Modera tor of the General Assembly of the Free Church. In his closing address before the Assembly on the foreign-mission work, he said that not withstanding his forty-one years connection with India, if he lived to the age of Methu- saleh, he would consider it a privilege to de vote his life to its regeneration. He returned to India in 1871. Frequent attacks of fever after his return ended in 1875 iu a chronic breathlessness from weakness of the heart. On attempting to reach Mahableshwar he was forced by an alarming attack to stop twelve miles short of the sanitarium. To Mr. Bowen, American missionary, he said the day before he died : " I have perfect peace, and am con tent that the Lord should do what seems good to Him. He died December 1st, 1875. "Gover nor, council, judges, the vice-chancellor of the university, missionaries, chaplains, and Portu guese Catholics, the converts, students and school-children, Asiatics and Africans, of every caste and creed, reverently followed the re mains of the venerated missionary for two hours, as the bier was borne to the last resting- place." The Rev. George Bowen, who saw much of Dr. Wilson s life and work for thirty years in Bombay, says: " Dr. Wilson was among mis sionaries sui generis, and a law unto himself. There was a many-sidedness about him that made it easy for him to enter into relations with men who cared little for the gospel, and who were perhaps led to regard with more fa vor the work of missions, because of the wide range of thought and investigation to which J)r. \Vilsonlenthiinself. His capacities deter mined his spheres. His Orientalism, his areh.-e- ology, his philosophy, his relations with the rulers or with the university, doubtless inter fered with a more direct and simple evangel ism, but never suffered him to lose sight of the fact that he was a missionary; he doubtless believed, and the readers of his biography will believe, that he made these things tributary to the advancement of Christ s cause." \\ llon. John Leiglitoii, b. Sumter Co., S. C., U. S. A., March 28th, 1809; gradu ated at Union College 1829, and Theological Seminary of Columbia, S. C., 1833; ordained the same year by Harmony Presbytery, and set apart as a missionary to Africa. In the sum mer of 1833 he studied Arabic at Andover Seminary, and in the autumn went to Western Africa to explore the coast, returning in the spring. He decided on Cape Palmas as the most favorable place for the mission. In May, 1834, he was married to Miss Bayard of Savan nah, and on the 24th of November following sailed as a missionary of the A. B. C. F. M. for Cape Palmas, arriving in December. He was received with demonstrations of joy by the natives, and found the frame house which he had taken out on his first visit erected on the spot he had selected. In 1836 he made three tours of exploration in the interior, journeying mostly on foot. He had while at Cape Palmas, where he remained seven years, a boarding- school numbering fifty, a fourth of whom were females; a church of forty members; 180 youths had been educated, the Grebo language re duced to writing, a grammar and dictionary of the language published, the Gospels of Matthew and John translated and printed, besides several other small volumes. In 1842 he removed to the Gaboon River on the Gulf of Bahia, 1,200 miles south of Cape Palmas, and commenced a new station among the Mpongwe people. This language also was reduced to writing, a gram mar and vocabulary published, and portions of the Bible translated and printed. In 1853 he returned home on account of failing health, and became Secretary of the Presbyterian Board of Foreign Missions in New York, editing also the foreign department of the " Home and Foreign Record." He served as Secretary till the commencement of the civil war, when, re turning to his Southern home, he organi/ed for the Southern Church a Board of Foreign Mis sions, of which he was appointed secretary, holding the office till 1885. He established and edited " The Missionary," a monthly magazine. He organized also the Board of Susteutation. In 1854 he published a volume of 500 pages on Western Africa, its history, condition, and prospects, which was pronounced by Dr. Liv ingstone the best work on that part of Africa ever published. He published also many arti cles in the " Southern Presbyterian Review." He received the degree of D.I)., from Lafay ette College 1854. He died at his home near Mayesville, S. C., July 13th, 1886. Wiiislow, Mil-oil, D.D., L.L.D., b. Williston, Vt., U. S. A., December llth. 1789; iu the sixth generation from Kenelm Window, brother of Gov. Edward Wiuslow, of Plymouth Colony. Having acquired a good English WINSLOW, MIRON 477 WINSLOW, MIRON education, at the age of twenty-one lie engaged iu mercantile pursuits at Norwich, Ct., and two years later he became so deeply impressed with the importance of foreign missions, that he con secrated himself to the work of a missionary; studied in Middlebury College, Vt. ; then pur sued special studies in languages at Yale, and fraduated at Audover Theological Seminary, or six months he preached OH behalf of the A. B. C. F. 31., raising large sums of money for its work, and displaying that rare combina tion of intellectual, business, and religious gifts which so distinguished his subsequent career. At his ordination on November 4th, 1818, in the Salem Tabernacle, iu company with 3Iessrs. Spauldiug, Woodward, and Fisk, Pro fessor Moses Stuart preached the sermon, which was widely circulated among the churches. In the same edifice, February 6th, 1812, had been ordained the initial band of American foreign missionaries Messrs. Judson, Hall, Newell, Nott, and Rice. On January llth, 1819, he mar ried Harriet W. Lathrop, of Norwich, Ct., and with 3Iessrs. Spauhling, Woodward, and Scud- der sailed for India June 8th, 1819; aniving at Oodooville, Ceylon, on July 4th. He remained there till 1833, conducting the boarding and day school, laboring and preaching in the neighbor hood, and performing a large amount of literary work. His contributions to the "Missionary Herald " alone would fill, if collected, several large volumes. His observation taught him that education must go haud-iu-hand with the missionary chapel and preaching. In this respect he was the pioneer American missionary of his day, and so late as 1856 he advocated his views at the meeting of the A. B. C. F. 31. iu Albany. His interest in the Batticotta Seminary, established 1823, was great. " The plan which, seven or eight years later, was adopted in Calcutta by the Rev. Dr. Duff and his colleagues " was, as he wrote, that of giving the pupils a good knowledge of English and Western science, in connection with their own vernaculars, instead of Sanskrit." He adds: "The institution had great influence in raising the standard of educa tion in North Ceylon, and affected even the con tinent." The Madras University conferred its first degrees of B.A. on the seminary gradu ates. 3Irs. Winslow died January 14th, 1833, at Oodooville. The following October he sailed for the United States, where his missionary addresses created a wide and deep interest iu India as a mission field. He married April 23d, 1835, in New York, Mrs. Catherine Waterbury Carman, and sailed November 16th, 1835, for Oodooville. On August 18th, 1836, he estab lished the A. B. C. F. M. 3Iissiou in Madras, the scene of his labors for the remaining twenty- eight years of his life. 3Irs. Winslow died of cholera, September 23d, 1837, and Septem ber 12th, 1838, he married Annie Spiers, daugh ter of Hon. Archibald Spiers of the East India Board, and granddaughter of Lord Dundas. She died June 20th, 1843. At an early period of his labors in Madras 31 r. Winslow was engaged in translating the Bible into Tamil; and as late as 1850 he was much occupied with improvements and revisions of portions of the translations. When not thus engaged, he was occupied three hours daily with a moonshee on the Tamil and English diction ary. In November, 1850, he announced that the printing of the new version of the Tamil Scriptures was completed. ("Missionary Her ald, March, 1865.) He published "occasional reports " of the 31adras Mission. On 3Iarch 12th, 1845, Mr. Winslow married Mrs. Mary W. Dwight, widow of Rev. Robert O. Dwight, D.D. , of the Madura 3Iissiou ; she died April 20th, 1852. He received from Harvard College the degree of D.D., which his Alma 3Iater supplemented with LL.D. upon the reception in this country of copies of his Tamil Lexicon. Dr. Winslow s great literary work requires special notice. Its title-page reads thus : "A Comprehensive Tamil and English Dic tionary of High and Low Tamil, by the Rev. Mirou Wiuslow, D.D., etc., assisted by com petent Native Scholars : in part from man uscript materials of the late Rev. Joseph Knight and others. Madras : Printed and* Published by P. R. Hunt, American 3Iis- sion Press." The splendid quarto of 976 pages, three columns to a page, with 11 ad ditional pages, attested the capacity of the mis sion press to execute the highest grade of print ing. With the exception of Wilson s Sanskrit Lexicon, it is the most elaborate and complete dictionary of the languages of India, containing 67,452 words with definitions, of which 30,551 for the first time take their place iu Tamil lexi cography. Said the "Round Table" (N. Y.): "It thus appears that nearly half of all the words in the Tamil language owe their English lexicographic birth and position to the labors of our American Orientalist. The work before us includes both the common and poetic dia lects, and the astronomical, astrological, mytho logical, botanical, scientific, and official terms, togetherwith the namesof authors, poets, heroes, and gods. It thus initiates the learner not only into the language, but into its literature, and makes him acquainted with the philosophies, mythologies, sciences, traditions, superstitious, and customs of the Hindus. . . . The learned author has adopted an original arrangement of the verbs. He says that all the other parts of the verbs flow naturally from the imperative singular, and that he finds this the most simple and natural arrangement. He thus makes an important advance on all preceding steps, not only in this but other languages, in the gram matical analysis of this most difficult part of speech. The original introduction of nearly half of the classical words in Tamil literature, in connection -with translations of peculiar idioms and phrases, and the scholarly and philosophical arrangement of the whole work, make this the first and only comprehensive and complete Tamil and English dictionary ever published. It is a great honor to American scholarship that one of our own number should have produced this work." The publication of the dictionary elicited the gratitude of scholars and missionaries, as well as the government of ficials of India. On the eve of his departure from Madras in rapidly failing health, Dr. Winslow received a formal letter from " The Madras Missionary Conference" (composed of over 40 members from the missionaries of all denominations), iu which they said : The brethren feel that in you they lose one whose place can never be supplied." The native church also expressed its feelings of regret in a lengthy scroll. Dr. Winslow sailed with Mrs. Winslow Ausrust 29th, 1864 ; was landed October 20th, at Cape WINSLOW, MIRON 478 WOGUL VERSION Town, South Africa, and died two days Liter. His body lies in the Cape Town Cemetery, near that of Bcudder. with whom he had so long been associated in the missions of India. y, Harriot Lallirop, first wife of Miron Winslow, b. Norwich, Ct., U. S. A. April 9th, 1796; d. at Oodooville, Ceylon, Jan. 14th, 1833, where her body lies by the side of her two sisters, both devoted missionaries, Mrs. Charlotte H. Cherry and Mrs. Harriet Joanna Perry. Distinguished for her lofty missionary spirit and efficient educational labors. Her memoir contains an interesting mass of mission ary intelligence, and two poetical tributes from Mrs. Lydia H. Sigouruey. Wittewaler, a town in South Africa, in West Cape Colony, north of Malmesbury and near Goederwacht. Mission station of the Moravians, with 1 missionary and wife, occu pied for the purpose of having a base of opera tions from which to reach the estate of Goeder wacht, where it was impossible for the mis sionaries to obtain a permanent title to any property (for the reason of this see Goeder wacht). From Wittewater Goederwacht was regularly visited until it became a separate sta tion. Wittklciboscli, a village inhabited by Fingoes, 10 or 12 miles from Clarkson, in the Zitzekamma district, Cape Colony, South Africa. Mission station of the Moravians, who began work in this place from their station Clark- sou soon after Governor Lord Napier had set it apart for the Fingoes freed by the Kafir war of 1835-36. All their efforts, however, were of no effect until a native Fingo was stationed in the neighborhood as a teacher; and his earnest, patient, faithful work for his people has been wonderfully blessed, so that now there is in this station a large and prosperous congregation, of which he is the pastor. "Wolff, Joseph, b. Bavaria, Germany, 1795, of Jewish parentage, the son of a rabbi; early became a Christian; was baptized in 1812 at Prague by a Benedictine monk, taught He brew for a time at Frankfort and Halle, studied at Munich, Weimar, and Vienna; went to Rome in 1815, to be educated as a missionary. He entered first the Collegio Romano, and in 1817 the College of the Propaganda. While in Rome he spent his time in studying the Orien tal languages. Suspected by the Inquisition of heresy on account of some liberal views he had expressed, he was sent in 1818 to Vienna, then to the monastery of Val Saint in Switzerland, and finally dismissed as incorrigible. He went to London, joined the Church of England, and through the influence of Charles Simeon and others, who perceived his fitness for mission work among the Jews, lie entered Cambridge University, where for two years he continued his Oriental studies under Professor Lee. He then commenced his career as a traveller, visit ing Malta, Egypt, Palestine, Mesopotamia, Armenia, Bassorah, and Persia, and returning home by the way of Circassia, Constantinople, and the Crimea, reached Dublin, May. 1826. In these travels he became acquainted with learned men of all ecclesiastical relations, every where professing Jesus as the Christ, and al though he had been imprisoned, and his life often endangered, showing in all undaunted coinage and great presence of mind. In 1827 he married Lady Georgiana Walpole, daughter of the Earl of Oxford, who accompanied him on his second missionary tour as far as Malta. In April he proceeded to Smyrna, the Ionian Islands, and Jerusalem, where he was poisoned by some Jews, and just escaped death. On re covering, he set out for Bokhara by way of Persia, encountering on the journey the plague; was repeatedly robbed, taken prisoner, and sold as a slave, but finally reached Bokhara. After laboring there three months in mission work among the Jews, he went to India, visited the Punjab, Lahore, Lodiana, Simlah, Delhi, Benares, Lucknow, and reached Calcutta March, 1833. He preached everywhere in different languages, distributed the Scriptures, and interested the most prominent men and women in his behalf. From Calcutta he went to Haidarabad, visited the Jews at Cochin and Goa, proceeded to Bombay, whence he sailed for Arabia, and returned to England in 1834. In 1836 he made a second visit to Abyssinia, whence he sailed for Bombay, and there em barked for America, reaching New York August, 1837. He was ordained as deacon in the Protestant Episcopal Church by Bishop Doane of New Jersey, visited the principal cities, preached before Congress, and returned to England January 2d, 18o8. Having received priest s orders, he was settled as curate in Lengthwaite, and then for his wife s health he went to York, where he remained five years. In 1843, the news of the imprisonment of Colo nel Stoddart and Captain Conolly at Bokhara having reached England, Dr. Wolff, means being furnished by individuals, set out to at tempt their release or ascertain their fate. Be fore reaching Bokhara he learned that they had been beheaded. He himself was made a prisoner and condemned to death, but through the intervention of the Persian Ambassador he made his escape. Reaching England in 1845, he was settled in the parish of Isle Brewers, Somersetshire, where he labored till he died, May 3d, 1862. The most interesting of his publications are "Travels and Adventures of Rev. Joseph Wolff, D.D., LL.D."(2vols. 1861). Wogul Version. The Wogul belongs to the Finn branch of the Ural-Altaic family of languages, and is spoken in Western Siberia, Russia. The Gospels of Matthew and Mark were translated in 1820, and were entrusted to the Russian Bible Society for publication. They do not appear to have been printed. The Gospel of Matthew, prepared by G Popoo. was printed phonetically for Prince L. L. Bona parte in 1868. But this was not intended for circulation, but for linguistic purposes. lu 1882 the British and Foreign Bible Society published at Helsingfors the Gospel of Mat thew, and in iss;j that of Mark; both were prepared by Professor Ahlquist. (Specimen verse. John 3 : 16.) Tn-caysT TopHM epenmcTa Mepna T cTO eje-MHCTa aKyieJiiM nyBia, UCTOK, COKIIH- * - . ( nap, KOH arrra xase, ai na KOJHH^a impa KO.IIT1ITU. WOMAN S WORK FOR WOMAN 479 WOMAN S WORK FOR WOMAN Woman s Work for Woman. The modern uprising of women in behalf of foreign missions had its motive in the social systems of the East. It was primarily the purdah and the latticed window, the zenana and the harem, that roused the women of Christendom to attempt an errand of mercy to their sister-women of the heathen world. Experience proved that no nation can be elevated until its women are regenerated; also that no man, whether clerical missionary or even physician, could carry the gospel to the jealously-guarded women of Oriental households. When the degradation and sufferings of Asiatic women and the dark ness of their future were revealed to the western world, the conscience of Christian women was aroused. The gospel had developed them and set them in honor; given them security and moral power; made them intellectually free, and queens of happy homes; and English-speak ing women recognized the claim of their less happy sisters to the same blessings. They un dertook to carry the gospel w r here without them it could not go. David Abeel, missionary of the American Board, was the first to suggest a movement of this kind. On his way home from China in 1834 Mr. Abeel told the people of England the facts, which had hitherto been imperfectly known, concerning the condition of women in India and China. He showed that missionaries wives, \vho had always done what they could for women and children about them, were neither sufficient in numbers nor sufficiently free to assume the burden of lifting up their sex. Efforts so strenuous and continuous would be necessary as to demand the entire consecration of many lives, and he urged that single ladies should volunteer in Christ s name for this new form of service, and that women of the church at home should organize to secure a base of supplies and to render their labors permanent. Little did Mr. Abeel know what a force he was evoking. The Spirit of God winged his words. That same year the first society was formed in England. It is still in operation, "The Society for Promoting female Education in the Eat*;" and upon whatever others, in the progress of years and under divine control, the burden of leadership may seem to fall, this society is ever to be had in reverence, as the one that ventured first and led the way. Others followed speedily in Great Britain : those connected with the Free Church and the Established Church of Scotland in 1837, the Indian Female Normal School and Instruction Society in 1852, and the Wesleyan Auxiliary in 1859; but none of these were much known across the Atlantic. Meanwhile Mr. Abeel had brought his plea to America, but hearts were not ready for it. At last, in 1861, Mrs. Doremus of New York City was able to carry put her cherished longing, and the Union Missionary Society was launched. Women of six denominations composed its membership, and it stood alone in America for eight years. This was the period of the civil Avar in the republic, and in the absorbing de mands of that struggle Christian women had no leisure to undertake new departures in mis sions, but at the same time they were acquiring a training for it in the future. By combining as they did, on a large scale, for work in soldiers hospitals and in the Sanitary Commission, they learned the possibility of working through organizations, how to handle them, and their value above that of individual efforts. The end <if the war found many women developed in executive ability and at the same time empty-handed, stripped of their dearest cares and plans. Then missions came to the front. The Woman s Board in Boston was formed in 1868, not like her predecessor, the "Union," to stand alone, but to co-operate with the Church Board already in existence. In the next three years four denominational societies had under taken their share in the world s conversion. Time has proved the wisdom of this separation of forces for the accomplishment of one end. Instead of the one society of 1834 there are now in Great Britain, Canada, and America more than sixty such boards and societies, each under its own management; or societies which contribute to forty-nine separate treasuries, be sides many others which resemble them more or less in aim and method. Not less than 1,468 English-speaking women, of whom more than 50 are physicians, were maintained in the mis sionary field in 1889-90 by women s societies, and more than a million and a half dollars were gathered and disbursed by them. If in all these years there have been times when individual societies have halted or stood still, there has never been a day when there was not progress somewhere along the line. Organization at Home. All the main features of organization necessary in each sepa rate W Oman s Board of Missions may be in cluded in three, and in England two are often made to answer. First. There is the local or parish society, made up of individuals from a single local church, or, as often occurs in America, women of two or more churches of the same denomi nation in one large town unite to form one Mis sionary Society. This local society is usually called an Auxiliary. It has its own constitution and officers, and is independent in its manage ment; but when it undertakes to carry out its purpose of sending forth missionaries and funds to sustain various forms of missionary work at a distance, it does not try to act alone, but under its Woman s Board, of which it thus becomes an " auxiliary, " or helper. An annual fee is the usual requisite for membership. Second. These auxiliaries are grouped, and thus constitute what are usually called Branches. This relation is sectional. Adjacent auxiliaries, sometimes to the number of not more than 20, sometimes covering a county, sometimes a whole State containing 800 auxiliaries, combine with a set of officers elected from the whole territory represented by the branch. This stands between the Board and its auxiliaries. It voices the wishes of the Board to the auxil iaries, and expresses the sentiment of the latter to the Board. A branch assumes the responsi bility for some missionary enterprise, and its auxiliaries share it among themselves propor tionally. TJtird. The Board includes all the branches, and requires its own officers. A legal charter is requisite for a Board, but not for auxiliaries and branches. Auxiliaries usually hold their meetings monthly, or ofteuer; branches quar terly; but the Board meets annually, or, at most, two or three times a year. Business of the Board is transacted throughout the year by its officers, who are elected by the delegates of annual meeting. The delegates are chosen, not from auxiliaries, but from branches. The WOMAN S WORK FOR WOMAN 480 WOMAN S WORK FOR WOMAN Board, or Society (whichever name is given to the iuclusive organization), has supervision over an area which varies according to circum stances. If the Society is undenominational, like the English Society for Promoting Educa tion in the East, or the Union Missionary Society in America, it may have its constituency in any part of the country. If the Society co-operates with a Board of some Church, its territory will depend upon the essential organization of that Church. The Society within the Protestant Episcopal Church in America, for reasons which are apparent, is iudi visibly one, all over the country. That within the Methodist Epis copal Church has jurisdiction over all the Northern and Western United States. But the geographical spaces are so great in America that in many cases it is found more practicable to have several co-ordinate Boards in one Church. The area of each Board is geographi cally determined. The Congregational women are massed distinctly under Eastern, Middle, and Western Boards; the Baptist women under the East, the West, and two Pacific Coast Boards. The advantage of one great undivided Board is offset in the case of several co-ordinate Boards by the following results: a. A far greater number of responsible, of ficial workers are secured. b. The work of each Board does not become unmanageably large for its officers. c. Interest throughout the constituency is augmented by nearness to headquarters. d. It is possible for a vastly greater num ber of members to afford the expense and take the journey to attend annual meetings of several Boards than of one Board. While organization always begins at the top, with the Board the real germ is the auxiliary, and this is the place of growth. Enlargement of an auxiliary by addition of members, one at a time; an auxiliary formed in a local church by gathering a few picked individuals into a little monthly meeting, this is the unobtrusive way in which Boards grow. Societies of Young Ladies, and Children s Bands, are re garded as only phases of the auxiliary. The former may be wholly or in part independent in management and share delegates to annual meeting with the senior auxiliary, but the branch officers are responsible for the work undertaken botli by youug ladies and children within its domain. The existence of more than 30,000 auxiliaries and bands in America, with a membership of several hundreds of thousands, speaks volumes for the patient, persevering, enthusiastic efforts of the women of the church for foreign mis sions; but it after all represents the efforts of only a fraction of them. The Woman s Board in Boston, Mass. (Congregational Church), having its constituency in New England and the Middle States, where traditions in favor of foreign missions are exceptionally strong, and where the intelligence of the people and conditions of society would be more advantageous for such an enterprise than in new States, had in 1889 only 1,182 auxiliaries out of 1,921 churches, and of 190,000 women church-member^, about 50,000 belonged to the auxiliaries. There are 600 churches in the borders of the largest Presbyterian Society which are not yet reached by its efforts. Many other societies cover not more than one fifth of the church-membership. TERMS EMPLOYED. In Great Britain the name " Ladies Society" or "Ladies Association" is common, while in America the phrase " Woman s Board," or "Society" is preferred. Also many societies in Great Britain dispense with the " auxiliary," and appoint " collectors" of funds from the churches; others do not use the term "Branch," but "District Auxiliary" instead. " Presbyteiial Secretaries" and " Associations * and a variety of other terms take the place of those explained above. In the Presbyterian Church in America " Presbyterial Society" corresponds to the term "Branch," and a fourth feature, the " Synodi- cal Society," is introduced in places. The Protestant Episcopal Society is itself called, not Board, but "Auxiliary;" and its constituent societies, not auxiliaries, but branches, diocesan and parish respectively. In Great Britain, societies often have long lists of honorary officers. Such are scarcely known in America, where names heading the official list are those of the actually responsible leaders, who conduct public meetings and con trol the affairs of their societies. Tiie com mittees of gentlemen which some societies in the old country appoint are also unknown in America, the office of Auditor of Accounts being the only one among them ordinarily filled by a man. INCOME. The total income of all these Woman s Societies for 1889-90 was not less than one million six hundred and ninety-two thousand dollars. Whence and how was it gathered, and, above all, does it represent so much gain to foreign missions, or is it only taken out of one treasury and put into an other? 1. Some of it came from legacies. A moiety was the income of schools, the gifts of visitors, the profits of publications, the fees of women physicians. Some Sunday-schools made con tributions. The large proportion of it was the offerings of women and children of the organized societies. It represents annual fees, or monthly and weekly pledges; the occasional thank- offerings of praise-meetings; the tithing of in comes; earnings for the sake of giving; the results of fairs and other inventions; the super fluities of some, the self denials of others. 2. Little copper or silver offerings from the auxiliary and band were gathered by the branch treasurer, who sent the sums to the treasury of the Woman s Board, which, if in dependent, disbursed it for its missions, or, if acting with a Church Board, handed it over outright, thus saving that Board infinite labor of collecting, recording, and acknowledging micro scopic sums from little children and the mites of the poor. 3. From the beginning of all this woman s work it has been the pronounced aim to gather funds which would not otherwise be given, for the prosecution of foreign missions. At the annual meeting of the Ladies Committee of the London Missionary Society in 1888, their Hon. secretary said the satisfaction of the committee in seeing the advance in their own contributions during the year was marred by noticing a falling off in those of the parent" society, and she recalled to the audience the purpose of the committee not to make their treasury a side- WOMAN S WORK FOR WOMAN 481 WOMAN S WORK FOR WOMAN channel into which to divert contributions from the General Fund. There would always be devout women in the church who would sustain foreign missions. Some of them still regularly contribute to the general Board alone; some to both its treasury and that of the Woman s Society: but the mass of women would never, without the methods now in use, be sufficiently informed upon mis sions, nor sufficiently in touch with them, to make many sacrifices for them. Secretaries of influential Missionary Boards in America say without hesitation that a very large proportion of the funds collected through the Woman s Societies are a clear gain to foreign missions. MEETINGS. Under the auspices of a single one of many of these Woman s Societies hundreds of meetings are held every year. Meetings for both business and prayer are convened at the headquarters of most Boards, at stated times, besides farewell meetings upon the occasion of departure of missionaries, and other meetings specially called; and an annual public meeting is universal. But in both the character and con duct of them great diversity exists. Breakfast and Tea Meetings, and Working Parties for the purpose of making clothing for native children in orphanages and schools, for filling Christmas boxes and preparing embroidery patterns for classes, all these are much men tioned in English reports, but are comparatively infrequent in America. There, a limited number of Christmas boxes are sent to the missions, but the general purpose of meetings, in America, is either for the transaction of business, or to impart information and arouse interest in mis sions, and, whichever its object, it is always partly a devotional service and sometimes strictly such. Many societies have a by-law re quiring the opening of all meetings with de votional exercises; and although many printed reports make no allusion to prayer- meetings, it is not supposable that societies often exist with out them. When the organization extends to parishes the number of meetings is vastly multi plied. An " auxiliary" is generally understood in America to mean a company of ladies who, among other things, hold a meeting for prayer and deliberate study of missions every month, in the morning, in cities; in the afternoon, in the country; and, perhaps, on Sunday, in rural districts where people live widely scattered. A Branch, or Presbvterial, meeting means a quarterly meeting, often lasting all day, and which mov^s from town to town, by invitation. This brings it at some time within reach of every lady in the branch. Those of adjacent towns who can conveniently attend go by carriage or train to the quarterly meeting, and a hearty sight it is. on a pleasant day, in a country town, to see the ladies driving up from every direction, all their horses heads pointed toward the church. There they spend the day. A little Branch business, Scripture reading, and frequent prayer and song, wide-awake practical papers, inspiring talks, often from missionary ladies on furlough, with a hospitable lunch between morning and afternoon sessions, these are quarterly meet ings. Perhaps their place is most nearly filled in Great Britain by "deputation meetings," where some speaker is sent out to a certain locality by the secretary and holds an appointed meeting, generally in connection with one man aged by the parent society. In the old country, also, annual meetings are often, but not always, presided over by gentle men, and sometimes no ladies speak on their own platforms. Such a thing is unknown in America. It is there very exceptional for a gentleman to preside, although occasionally one is invited to speak; and while in the early days of the societies they were rigorously ex cluded from the audience, gentlemen are now absent chiefly because there is not room for them. Annual meetings of the stronger Boards now occupy two or three days, and attendants upon them are quite familiar with the sight of a large church packed with women. In October, 1889, one of these woman s meet ings was held in New York City, where in a morning service of three hours, in a crowded church, besides devotional exercises, there were short addresses from twelve missionary ladies, all in active service among them three mis sionary mothers, each with her grown mis sionary daughter. All of these ladies were heard to the church door. LITERATURE.- Dr. Arthur T. Pierson has said that "the Woman s Societies are doing a wonderful amount of good by scattering mis sionary literature broadcast, in light, condensed, and cheap forms. " His language well describes those little tw r o to eight page leaflets, given away, or sold for two, three, and five cents apiece, and ten cents per dozen, which have been sent out from the rooms of the Woman s Societies in recent years. Many of them have gone through two editions, and at least one, the popular "Mrs. Picket t s Missionary Box," has passed through four editions. One Amer ican society has published a series of "Mission ary Annals" in eight or ten small volumes. Others have printed valuable " Historical Sketches" of their missions. They get up mis sionary calendars, they furnish a column of missionary intelligence regularly for a number of the weekly newspapers. They all publish annual reports and ten years histories, and most societies on both sides of the Atlantic, issue some monthly or quarterly pxiblicatiou in which to represent their work continuously, both at borne and abroad. Of such in Great Britain "The Quarterly News of Woman s Work" appears to have the widest circulation (10,000), while in America there are four monthly publications, each with more thru 15,000 subscribers. Two of these are papers, "The Helping Hand" and " The Heathen Woman s Friend," the latter of which issues a German edition of 3,000 ad ditional; the other two, " Life and Light for Women," and "Woman s Work for Woman," are magazines, and all four are full} self-support ing. Two children s papers, also, " Children s Work for Children" and "The Dayspriug," have about 20,000 subscribers each, and are monthlies. Besides all that is done with the print ing-press, there is frequently a Bureau of Ex change at society headquarters, and a regular business is made of supplying hektograph and type-writer copies of thousands of mission re ports and letters yearly, to be read in society meetings. In these and similar ways a great amount of fresh information from the field is constantly kept in circulation. CHILDREN S SOCIETIES. Beyond occasional mention of contributions from "pupils" of some lady, or "from a Bible-class" or Sunday- school, the reports of woman s societies in the old country seldom have anything to say of the children s part in the modern missionary era- WOMAN S WORK FOR WOMAN 482 WOMAN S WORK FOR WOMAN sacle. But in America they are a great factor both in the United States and in Canada. They are organized into Bands, of which they are themselves officers, although superintended by MIMIC skilful leader; and they read their little reports with quite as much gravity, accumulate their offerings with equal enthusiasm, and, in general, march to the music, if with a some what broken step, as happily as their seniors. There were 10,163 accredited bands in the United States in 1888, for which a membership of 200,000 would be a low estimate. One of the first momentous duties of a Band is to name itself, and the English language has been explored for the purpose. There are the Carrier Doves and Lookout Guards, Snowflakes and Mayflowers, Busy Bees, Steady Streams, Mustard Seeds, King s Cadets, Up aud Keadys, Little Lights, Pearl Seekers, Acorns. The Drum Corps, Do What You Can Band, aud so on, iu endless variety. As one has said, " Each dainty or suggestive name looks out from the record like the glowing face of a child." And no mean sum in hard cash do these children send to the foreign-mission treasury. The Ameri can Board is enriched by $15,000 a year from them. And what have the children not done to fill their mite-boxes ? They have tithed what was given them for Christmas aud Fourth of July; they have hemmed towels by the mile, and practised scales by the half-day; they have fore gone sweets and even butter; they have picked blackberries in the sun; they have " minded " baby, and submitted to have their teeth drawn, and "buttoned papa s boots, who can t stoop over because he s so fat;" they have bunched flowers and shovelled snow; raised vegetables and chickens; and, after earning their money, some of them have divided with little brother so that he might share the glory of giving. One little girl kept her music-box "which plays with a handle, right by my bank, aud I play a tune whenever I put some money in, so I like to put the pennies in oftener than before." Band meetings are held statedly, and the in ventiveness of the most skilful leader is taxed to arrange programmes which are at once in structive and entertaining. The children are taught numerous hymns and Scripture passages aud many learn to pray in the meetings. They draw maps, recite dialogues, hold African pa lavers and Indian pow-wows in costume, aud give facts about missions and missionary lands in one-minute reports or five-minute papers. They quiz their parents and teachers, and ran sack the library and search the atlas for infor mation, because they are "on the committee." Sometimes exercises take a different turn, and they make scrap- books or dress dolls for a mis sion school, or pick lint, and roll bandages for a hospital. In a great variety of ways their child ish energies aud sympathies are directed into missionary channels, and they are becoming both grounded in principles of giving, and through graphic stories and letters, exhibitions of curios, and talks from missionaries, they are growing up iu the churches of America, famil iarized with missions as their parents never were; so that, much as the little people now ac complish, it is as nothing compared with what may lie expected from them when they come to years of maturity. Organization in the Forch/ii Field. The departments of missionary labor for which women ordinarily enlist are Educational, Medical, Evangelistic. They do not go forth to preach, and are not ordained to that form of ministry, although one occasionally rinds herself, like Miss Adelc Fielde, " foreordained " to it. An American lady in Siam has so often lent her nimble tongue to the freshly arrived brother that she is quite at home in all of his ministerial functions ex cept that of the marriage ceremony. Some ladies, especially in Turkey, North China, and Japan, preach, as the Master most frequently preached, by the wayside, in the boat, on the mountain, everywhere but in the pulpit. Some possessing special linguistic endowment engage in important literary labors. Of such more than one has been a "silent partner" iu translating the Scriptures. Others have been accredited translators. One American lady has translated the New Testament into Muskokee for the Creek In dians. Another has assisted upon the Burmese Bible and hymn-book, and edited for a time a Christian newspaper, " The Burmese Mes senger," at Rangoon. Another aided the translation of the Bible into the Swatow dia lect; another, a missionary daughter, born iu Siam and having spent her life there, has an advantage above other members of the mission in idiomatic use of the languages of the penin sula, and, accepting the text of the Revised English New Testament, has put the Gospel of Matthew and Book of Acts into the Laos tongue. A lady of the Gaboon Mission, West Africa, translated Pilgrim s Progress into Benga; an other is doing the same in a Congo tongue, and a considerable number have edited children s papers, prepared instructive books, and trans lated or aided translations of hymns and text books for schools. EDUCATION. But the great majority of mis sionary women devote themselves to teaching. The schools are of all grades, from the kinder garten up to the high-school aud college. Wherever missions are sufficiently developed, foreign teachers confine their direct instruction to institutions of higher grade while superin tending groups of village schools in charge of girls who have been trained in the grades above. All these teachers, as a rule, acquire the ver nacular and teach iu it; the majority confine themselves, as was formerly the case with all, to the tongue or several tongues of their locality. But in the last years, the English language lias made such strides in parts of India, Turkey, and the port cities of China and Japan that it is used more or less in teaching advanced pupils. The advantages chiefly urged for the use of English are, that It opens the door to a rich and pure literature. It provides text-books without the expense and labor of translation. It harmonizes and equalizes pupils of different races, religious, and tongues in such polyglot cities as Constantinople, Beirut, Singapore, Bombay, and Calcutta. Boarding-scho fo.Ot all educational instru mentalities, missionaries have long looked with special favor upon the boarding-school for girls. The intimate oversight which it permits; the absolute separation of the pupils fora period from the unwholesome, if not vile and idola trous, surroundings of their homes; the contact which it affords with society at many and its most sensitive points all these offer rare oppor- WOMAN S WORK FOR WOMAN 483 WOMAN S WORK FOR WOMAN tunities for permanent impress upon character, and some of the best and most lasting work in missions has been wrought through this chan nel. Day-schools disarm prejudice and opposition to Christianity, but it is in the boarding-school that girls become Christians. An experienced Methodist missionary in Japan has estimated that while only one to three per cent of day- studen .s in their mission have become open Christians, 25 to 30 per cent of those in board ing-school have been won. The teacher in such a school has a place of great laboriousuess and responsibility. Her school-room is a theatre for exercise of all her ingenuity and for un limited activity. She is at once mother, nurse, counsellor and guardian, as well as instructor and often lifelong ideal to her pupils. It is hers to see them the first thing in the morning and stand by their pillow the last thing at night; to quiet their superstitious fears in thunder-storm, eclipse, and earthquake shock ; to transport the games of western childhood to their dull school -yard; to wrestle for them in prayer and, in the hour when they struggle with an accusing conscience, to lead them into the way of peace; to give them in suitable mar riage; to create in them the sense of home- making and the sanctities of a Christian woman s life. Such work has been done. Such schools have been pioneers in a country, and their graduates were marked women among their people. When to the character of their labors is added the length of service which many of these teachers have rendered, the girls boarding- school may well be considered a choice weapon in the armory of the church for the evangeliza tion of the world. Miss Aguew taught her school in Oodooville, Ceylon, forty -four years without returning to her native land. A number of teachers have kept their "silver wedding;" and there were in 1890 six ladies in the Turkish Empire who had been teaching there for more than twenty years, and were receiving the children of their ear lier pupils. One such teacher at Marsovan, Asia Minor, had six spiritual grandchildren in her school that year. In missions of the Presby terian Church (North) in America there are 16 ladies in boarding-schools who have given already ten years or more to this work. Six of them have given as many as fifteen years and three over twenty years. While the influence of the boarding-school has drawn a great number into obedience to the Lord Jesus Christ, and often worked a trans formation in the social habits of a community, it has always affected the personal elevation, appearance, and manners of the individual. Eren a traveller might divide the women of a Syrian village, from their personal appearance alone, into those who have been to school and those who have not. Let a European light down upon any village in the Turkish or Chi nese empires, and choose a place in which to spend the night: the tidiest house in that vil lage, with the cleanest table-cloth, the picture on the wall, the most inviting bed, is the home of a mission-school graduate. If there are disgraceful exceptions, the rule prevails; and in every field a teacher who has been any considerable time in the service may take up her pilgrim staff and travel from home to home of her pupils, and it is like going from one green oasis to another in the desert. Gen tlemen of the missions are thankful to avail themselves of the home-like comforts of these houses when on touring expeditions. The tenth annual report (1889) of the Women s Asso ciation of the Presbyterian Church in England observes with regard to country tours made by their ladies in China. " There is one thing that always cheers them the visible difference in the homes of their old school-girls, and the women who have not been with them. Both homes and children stand in strong contrast in their neatness and cleanliness to those of the heathen." Day-scJiooh. In soms missions there are day or village schools, without the home schools; but any mission which sustains boarding- schools will soon have a supporting column of the humbler order radiating in all directions from its centre. They are usually taught by a graduate of the boarding-school, and afford a good testing-place of her ability and worth. They are superintended by the missionary at great cost of fatigue in going from one to an other. Some of these schools are composed of the children of Christian parents, others are wholly or in part from heathen homes. In the former case they are taught the rudiments, and the brightest and most promising children are taken on farther in the boarding-school; in the latter case they are often the only bit of gospel light in a whole village, and the Scripture verses committed by a single child, or the pure Christian hymn which she sings at home, or her peaceful deathbed, is the starting-point for the introduction of the gospel into a new place. They seem a Aveak instrumentality, with their lowly buildings, their primitive furnishings, their young "slip of a girl" for teacher, and the crowd of rude children in motley attire; but governments know they are a power, and according as they are favorable or not to the missionary s religion, they, as in the case of the King of Siam, bestow royal patron age upon the children s schools; or, as in the case of the Sultan of the Turkish Empire, they close them by imperial firman, whenever they dare. Very often the day-schools have justified the saying of the Brazilian mother, who, in with drawing her little daughter of five years, ex plained, "If she were older I could leave her in your school she would forget this Bible teaching; but at her age she will never forget." Eight English societies reported in 1888, 796 day-schools, with an aggregate of more than 40,000 children. Tuition and Industrml Education. It has been commonly the case in uuevangelized lands that parents would pay something for the edu cation of their sons long before they would do the same for their daughters, so that any tui tion received for the latter in mission schools indicates the stage of progress reached by the whole country. In Japan, where Christians support their churches with great readiness, and schools are so popular that the Japanese themselves establish schools for girls, more tui tion is received than in most countries; still, the first entirely self-supporting school in Japan is yet to be heard from. In Asia Minor, where there is an extensive sys tem of mission schools and learning is popular, and Protestant communities have been trained to self-support, there are 15 or more schools for WOMAN S WORK FOR WOMAN 484 WOMAN S WORK FOR WOMAN girls of the higher grades, in all of which there is a fixed price of tuition. Those, iu provincial towns, where people handle but little money, sometimes receive payment in farm produce. At the college for girls in Constantinople the in come from tuition has averaged $8,000 annu ally ever since 1879. In that college it is ran. to give the vsdue of an entire scholarship to a single pupil, but it is divided between several, and the number of scholarships is limited to twelve. Scholarships are a feature of all mis sion schools, and it is the business of many little home societies to gather enough money to pay the variable but generally small amounts at which, they are rated. As to industrial education iu these schools, the widest divergence obtains among Mission ary Boards, and there is almost equal absence of uniformity of practice among different missions of the same Board. It may be said, as a rule, that girls in English mission schools are taught more handicraft than in the American missions. Where government grants are given, as to Eng lish schools in India and South Africa, indus trial educuion is especially cultivated, and the most complete experiment in this direction is at Lovedale, in Kaffraria. So, in America, the earliest mission schools among the North American Indians made industrial education a feature, because the Federal Government paid the costs. But where there is no such secular backer, missionary Boards have usually drawn a clear distinction between humanitarian and gospel work. The object in the mission school (especially where education is free) is to send out a girl educated above, but not away from, her people. Accordingly she is generally kept in touch with her home surroundings, by prac tising in school the characteristic household duties which she will perform all her life. Many glimpses of mission girls at their work are given by travellers pens. One went to the Baptist ScL ool in Delhi, where " every girl is brought up to use the fan of the country for cleaning every kind of grain." He saw the three large sets of millstones " where nine girls every morning grind flour for the school," and when they go to Agra to take their normal or medical examination these girls "stand head and shoulders above those* who never grind at the mill." In a school at the other end of Delhi, in connection with the Society for the Propagation of the Gospel, it was work-day, and the girls were spinning cotton at their wheels, sewing, cutting out, and mak ing garments for the boys. At Sialkot, at the United Presbyterian Mission, the traveller saw the copper boiler for washing, the bucket and well, and the washing drying on the lines all the work of the school -girls. A great amount of needle-work is taught in English schools at Lahore and other cities of India, and the dressmaker has been introduced into some schools in Japan since western dress has been adopted, and knitting classes are fash ionable. At the Bridgman Memorial Home, Shanghai, the embroidery class were taking the fine straight stitches which would give them a means of support if need be. " Another class was making shoes for the school, substantial and comfortable." Through Asia Minor the girls all clean and dry wheat for bulgoor. In South Africa, the Zulu girls, who have been accustomed to open- air life, would pine in the school -room were it not for the trees to be planted and the iranlcn- digging. A Spanish pastor of Madrid visited the American school at San Sebastian, and wrote of it: "Especial care is given to educate the scholars in the life of a well-organi/ed home. They are taught to do for themselves to-day what to morrow they will have to do in their own homes. That is to say, they are taught to lie iioid housekeepers not mere, senoritas of the i Ira wing-room." Nor should Bishop Crowther s story be omitted, for it shows how industrial education induced the payment of tuition. At Bonny, iu the Niger Mission, it was agreed by the chiefs that 2 a year should be paid for each boy and girl who attended the school. When the time came the chiefs objected to pay for the girls, as they could not afterwards earn moneylike boys. The bishop himself then agreed to pay for the girls, who were trained to read, sew, knit, and make bread. A certain day came when the chiefs were entertained, and Miss Susan Jumbo, daughter of Oko Jumbo, made the bread which her father praised without knowing who had made it. When informed, he was greatly pleased, and from that time native scruples as to the utility of investing money on the education of girls disappeared in that mis sion. MEDICAL WORK. This agency of mission work is newer than the school, but its impor tance is universally acknowledged, and its effi ciency becomes more and more apparent. The woman physician is called for on the same grounds as the man: To remove barriers for the gospel; to be a safeguard for the life of the mission; to bear a kind of testimony which the followers of Christ neither have the right to withhold nor the missions can afford to do without. Not only so, but in countries like India and China, there is an additional demand for her service. All those sufferings in illness which are universal from ignorance of medi cine, barbarous malpractice of native doctors, and slavery to superstitious fears, dire as they are among people of all ages and stations, bear upon the women with tenfold weight. What ever alleviation the foreign doctor may be per mitted to bring to the enlightened Hindu Balm, it is not for his high-caste wife when she is ill, certainly not iu the hour of maternity, when ever} sentiment of humanity would insure to her consideration and pity. The customs of ages are not to be brushed aside. All the laws of social etiquette which prevent millions of Eastern women from ever hearing the go-pel from the ordained missionary apply with equal rigor to his brother physician. "We would rather die," they say, " than go to his hospital, or be seen by him." An incident of the well- known Dr. Valentine s experience in India has been often told: " A curtain was hung between him and his patient. Inside this curtain the lady sat with a slave-girl at her side, and out side the curtain sat the doctor with a slave-girl by his side. Any question the doctor wished to ask had to be put to the slave-girl outside, who repeated it to the slave-girl inside, who in her turn repeated it to her mistress: and the answer came back iu the same way." * * MedicalAVork of the W. F. M. S. of the M. E. Church (Mrs. J. T. Gracej-j, p. ;!?. WOMAN S WORK FOR WOMAN 485 WOMAN S WORK FOR WOMAN The medical woman goes under the banner of the missions to these sufferers to save count less lives, to relieve untold and unnecessary pains, and to point the dying to the home be yond. The practice in America has been to send out only fully qualified women physicians, with, occasionally, a trained nurse to assist. Such a pair are at the Margaret Williamson Hospital, Shanghai; another pair at the woman s pavil ion of the An Ting Hospital, Peking; and an other two in the city of Madura, South India. But, ordinarily, the number of physicians at the disposal of Boards has not been sufficient to warrant this method, and the doctor has often been unsupported even by a person able to com pound her drugs. In Great Britain a somewhat different course has been pursued. While some thoroughly qualified women have gone out to their mis sions, others who have taken only a partial course in medicine have often been commis sioned. It is common among all societies which send out physicians to aid suitable candidates to obtain their medical education. Besides her house-visiting, the physician generally has a dispensary, and, often, what is still more satisfactory, a hospital, larger or smaller, where she can secure the treatment necessary for her patients recovery. There is always Christian teaching in the woman s ward and provision for instructing the patients while waiting their turn in the dispensary. A sample picture is this from Tabriz, Persia: The account of one of our Saviour s miracles of healing is first read in the midst of the waiting company of women, and prayer offered for a blessing on the day s efforts, after which the doctor proceeds to her inner room and the assisting missionary stays with the outsiders to further open to them the Scriptures, while the clinic goes on all the morning. Sometimes tickets are distributed from the dispensary each with a passage of Scripture on the back, and a lady in Moradabad mentions another device. " Religion is taught," she says, "at every opportunity. I have printed iipon small white envelopes, in Hindi and Urdu, texts or sentences of Scripture, and every dose of medicine carried out of the dispensary is eu- closed in one of these envelopes, and these mes sages have found their way into thousands of heathen families." Many, both hospital assistants and patients, have been converted under these varied influences, and have carried the new doctrine back to their homes and neighbors. The first physician is yet to be heard from who lacked patients. From the time she first appears upon the scene, when she is obliged to hide away to learn the langu r ^e, till long strain compels her to take refuge in a furlough, the doctor is always in demand; and the proverbial ingratitude of the heathen has had more strik ing refutation in her experience than in that of any other who tried to do them good. The poor have offered her their best; the rich have made substantial additions to the dispensary funds; and rank has stepped down from its place to do her honor. The poetry of the Orient has been drawn upon to find phrases worthy to inscribe upon a tablet and when it was prepared, people of all conditions in life carried it with proces sions and fireworks, music and banners and arches, to erect it above their benefactor s door. English and Scotch medical women have made their mark in Lucknow, Peshawar, Am- ritsar, Benares, Madras, Haidarabad, in India; in Hankow, China; at Bethlehem, and other places. Their reports for 1889-90 mention alto gether twenty-six such workers. One of the most recent very interesting medical missions opened is that of the Church of England Zenana Society in Kashmir. The woman s missionary societies in America have 50* physicians in theservice.distributed in. eight different countries. Of these, eleven re present the Presbyterian Church (North). One is at Allahabad, where, with but two brief fur loughs in her native laud, she has labored un remittingly for eighteen years. The same Church has sent the first woman-physician, also a second, to Persia, and the first also to Korea, in the capacity of physician to her majesty, the queen. The societies of the Congregational churches have seven physicians in the service, two of them at peculiarly isolated outposts the one at Kalgan on the border of Mongolia, the other at Ponape in Micronesia. The Baptist societies furnish five physicians and the Union has four; the Disciples and the United Presbyterian, two each; the Methodist Episcopal (South), Free Baptist, Protestant Episcopal, Friends, and Lutheran, each have one. But of all societies the Methodist Episcopal (North) has the glory of taking the lead in this department of mis sionary work. They sent the first regularly graduated medical woman to the continent of Asia; they have sent in all 29 women, and now* have 14 in the field. Nearly all of these 50 women physicians con duct one or more dispensaries, and 17 of them have charge of either an entire hospital, or, what is nearly equivalent, a woman s ward, or annex. They are located in the following cities: Bareilly, Allahabad, Madura, and Sialkot in India; Canton, Foochow (2), Peking, Tientsin, Wei Hien, Wuchang, Amoy, and Shanghai in China; Kyoto, Japan; Seoul, Korea; and Oroomiah and Teheran, Persia. Presbyterian women in Canada have also one in progress at Indore, India. Several of these hospitals have been mainly endowed by a single lady, as the Isabella Fisher Hospital, Tientsin, by a Balti more lady ($5,000); the woman s pavilion in Peking, by an Albany lady ($3,000); the woman s ward at Teheran, by a Detroit lady ($2,000); the fine hospital of the Union So ciety at Shanghai, where laud, building, fur nishing, wire-beds, instruments, and salary of a physician and nurse for seven years, were all provided, at an expense of $35,000, by Mrs. Margaret Williamson of New York (deceased), for whom the hospital is named. A maternity ward is about to be added, at a cost of $17,000, by two sisters of Princeton, N. J., as well as another ward through a legacy from Dr. Wells Williams. Some of these hospitals have been largely aided by the population surrounding them, and in others the annual running expenses are large ly defrayed (in one case in India, one half) by the voluntary thank-offerings of the in-patients. The first of all, that at Bareilly, was built, together with a dispensary and doctor s house, upon an estate given to the Methodist Mission for ihe purpose by the Nawab of Rampore, and * January, 1891. WOMAN S WORK FOR WOMAN 486 WOMAN S WORK FOR WOMAN valued at $15,000, the Society meeting the ad ditional cost of $10,000. A lady of the United Presbyterian Mission in India has named some reasons for building mis sion hospitals. One is the economic reason. She says a missionary can do twice the amount of work with a hospital that she could other wise. She mentions a physician whose "daily attendance at her hospital was from fifty to seventy patients. If she had to visit this num ber at their homes it would require two days hard work; but in her hospital she treats them, both physically and spiritually, during the morning hours, and in the afternoon she goes out iuto the zenanas and does the same work." " Another advantage of the mission hospital is as a field for training Christian nurses. The government hospital is not such a field, and caste prejudice is never eradicated there. The su preme advantage is, to have a place "where the Great Physician is honored and the grand work of healing body and soul go hand in hand." The same competent observer urges that, when possible, two physicians should be associated to relieve one another, and that opportunity be secured to the physician for evangelistic work. Upon this point she says: " When, for want of help, a medical missionary s time is occupied in compounding medicines, washing bottles, or in the wards dressing simple wounds, or in the kitchen looking after the meals of the patients, and a hundred other things, all of which a good nurse and a well-trained compounder could do, she has not much time, if any, to speak to her patients about the one thing need ful." Brief extracts from the certified reports of some of these hospitals indicate what the labors of the physician are, although no figures can include all her cases, or indeed accurately meas ure her work. Shanghai, China. Margaret Williamson Hospital; Dr. Elizabeth Heifsnyder and assist ant. More than 60,000 patients were treated from 1886-1888, and more than 80,000 prescriptions filled; 100 cases every day during the month of May, 1887." Madura City, India. Mission Dispensary; Dr. Pauline Iloot and assistant. During the year 1888: Total, new and old cases 20,551 New cases 12,709 In-patients 518 Surgical cases 4,832 Europeans and Eurasians 235 Native Christians 3,181 Mohammedans 1 ,492 Under 6 years of age 2,500 Villages from which patients have come. 216 Canton, China. Mission Hospital; Dr. Mary West Niles and assistant. During the year 1889: Out-patients, 4,286 ) . ,. , A R ~ Q In-patients, 393 [ total 4 6 9 Surgical operations 683 Professional house visits 275 Besides their practice, some physicians in ad dition to their other duties, by no means light, have been able to train a few students in medi cine. Several such from a class at Bareilly have done valuable work in India. The Government Medical School, founded at Agra in 1884 under Dr. Valentine s direction, has classes for women, which girls from English, Scotch, and American mission schools have already entered. In Kyoto, Japan, a training-school for nurses, in charge of two American ladies, had a class of 14 in 1888. EVANGELISTIC DEPARTMENT. This includes the personal hand-to-hand work for souls which may come to any missionary : house visitation; Sunday-school teaching; mothers meetings; church prayer-meetings; wayside meetings with heathen women, gathered by accident or pur posely sought at the threshing-floor, the well, the mi-la; temperance work; superintendence of Bible-women; and zenana visitation. Some societies are formed for one special de partment of effort. In Great Britain the name commonly indicates the particular aim, and five large societies indicate by their names that they are established chiefly for evangelistic labor. In America, it is more customary to go out under a missionary charter simply, but lend a hand in whatever departments of work provi dentially open. The evangelistic department often requires touring over a large area, and as it is done, particularly in Japan, North China, Persia, and Eastern Turkey, it involves much hardship of travel from long hours in the saddle or in jolt ing carts or by jinrikisha, from fording rivers, nights spent in rude khans or country inns, in ferior food, the vicissitudes of weather, insects, and other exposures. Such work is fatiguing, and demands health and endurance. On the other hand, it is full of incident, and those who have the tact and power for the spiritual work and vigor for the hardships, are among the happiest missionaries. English societies have, in some cases, estab lished itinerating village missions around a city station, and make the circuit of them with their travelling tents, magic lantern, and other equip ment. In all societies considerable work that is never reported is done by the wives of mis sionaries, who accompany their husbands more or less in itinerations, and gather the women for instruction at the same time the men are at the preaching service. Ladies of the American missions in Japan are often called to places where there are enough Christian men to form a church, but no women are instructed, because it is improper for them to assemble in public promiscuous meetings. The missionary accordingly takes a Christian Japanese woman for her companion and goes forth. She is absent from ten days to three weeks at a time; her farthest point per haps several hundred miles away, taking in main places between. She hesitates not to stop and teach in a town of thousands of Buddh ists, where there may be not more than one Christian family. A Methodist lady, making a trip in 1888 through the Tokyo district, in about three weeks, "visited nine places, held nineteen meetings for women, attended thirty-five ser vices, and found much cause for gratitude and encouragement in man}- places." Another of the American Board ladies in Okavama is accus tomed to take no table comforts with her on these country trips, except coll ee, sugar, and salt, and to average not more than six hours nightly sleep during her absence. She travels all day and arrives at evening, and. the mes sage having gone in advance, the meeting with the women is appointed for nine o clock the same night; it lasts till 11.30. If she stays a WOMAN S WORK FOR WOMAN 487 WOMAN S WORK FOR WOMAN day in a place, callers come before breakfast, and, unless she interrupts them with a service, they continue to coine till near midnight; and no mutter how lute she retires, if she is to depart the following day, horsemen arouse her ut early dawn. In towns where there is neither church nor school, a common place of meeting is the upper story of a sake storehouse. One of her by-the-way episodes is given iii this mis sionary s own language: " We went on by a cross-road and through occasional showers to the house of an official, the mother, wife, and daughter being Chris tians, but long isolated from Christian society, in a lonely place. The house was full of silk worms, but the women were delighted to see us. We were seven Christians altogether, and after a little visit we read John 16th, sang There is a fountain, and prayed together. This visit introduced the evangelist to the lead ing family in a large township." BIBLE- WOMEN. As soon as a missionary or native pastor has gathered a little church in a new place, he wants a Bible-woman to go about and impart elementary instruction to the women. Or, a missionary lad} trying to bring the gospel to bear upon the homes of a great city wants her Bible-women to take her in struction and multiply it manyfold. " Our efforts," wrote a missionary in Travaucore, " would amount to comparatively little in such a climate had we not a baud of native Christian women to go forth under our direction to labor from day to day." " I am more and more con vinced that we must repeat ourselves in our Christian women that our work may live on when we are gone," wrote another. These Bible-women have generally passed through the mission schools and becomes wives of teachers or catechists; or, they are widows; or, occasionally, blindness or other personal disfigurement has permitted a girl to step aside from the Oriental woman s lot of early marriage and obtain a better education than others, and make herself a very ornament of grace to the mission that she serves. It is especially diffi cult to find women suitable for this work, and those not drawn to it from worldly motives, out of ihe first generation of Christians. But many have proved themselves true in life and death. Training-schools for women evangelists are conducted by American ladies in Japan, at Kobe, Yokohama, Tokyo, and Nagasaki. All Bible-women make regular reports to some missionary, and are under her guidance. It was estimated that the Bible-women con nected with one mission in the Bombay dis trict reached an aggregate of 85,000 persons, by reading the Scriptures or discourse upon them, in the year 1888. Of American societies, the Methodist has the largest number of Bible-women 308. The Church of England Zenana Society employs 139. A, lady wrote from Yokohama: " At a Japanese prayer-meeting in Mrs. Piersou s room about thirty Bible-women offered prayer and ex pounded the Bible. It is a pleasure to see the young girls so neat and graceful, learning the way of life; but it is a joy to know that these poor, sad-looking women are having opened to them all the consolations of the gospel." ZKXANA WORK. Strictly zenana work is lim ited to parts of India. And what is a zenana? That part of a native gentleman s house where the women live separate and secluded. The following description of such a place is pub lished by the Church of England Zenana Soci ety: " These apartments are generally situated in the most secluded and inaccessible part of the building, approached by narrow stairs, dark and dull, with scarcely any windows and these grated and so small and high up in the wall that it is impossible for those inside to look out or for any outsider to look in. The room within is as bare and comfortless as possible, entirely without furniture, except, perhaps, a mat and a charpai, or native bedstead, in one corner. In this dreary prison the poor Hindu girl of the upper classes is shut up as soon as she is eight years old; for by Hindu law she ought, if possible, to be married at that age, and certainly before she is ten. "So rigidly is this seclusion of women of the upper classes maintained, that when a Hindu lady travels or goes to visit her relatives, as she is sometimes allowed to do, she is carried from one house to another in a palanquin, which is closely shut up and entirely covered with a cloth covering, so that it is impossible for her even then to obtain a glimpse of the outer world." A contrast is furnished by the same pen in a description of a Calcutta zenana, whose occu pant was the wife of a wealthy gentleman, holding an appointment under government, and who had been taught in an English mis sion school: "The lady s boudoir, or study, was a small but pleasant room, well lighted, and containing a sofa, table, and book-shelves filled with English books, against the wall. There was also a piece of wool embroidery, which had been worked by the lady herself, framed and glazed, hanging on the wall, which she pointed out to us with much satisfaction. The lady, who had a gentle, intelligent coun tenance, received us with evident pleasure, and none of the mauvaise lionte which is character istic of Bengali uneducated women. As she was learning English, she read a little very fairly. She also showed us her copy-book, in which her husband was in the habit of setting her a copy, before leaving for his office in the morning. Very remarkably, that morning, without knowing of our visit, the copy he had written for his wife was the text: What shall it profit a man if he shall gain the whole world and lose his own soul? and we were delighted to hear that he had told our friend that he was only waiting till his wife was sufficiently in structed in the Christian religion to come out from Hinduism with her and be baptized and this, we are thankful to add, he afterward did." (From " Inside the Zenana.") The method of zenana visitation is partly in dicated by this quotation from an English mis sionary s letter: " The plan of our work is this: A certain number of houses in a fixed locality is appointed for each teacher, who is expected to have about thirty-five women on her list. A daily register is kept, showing the names and number learning, and the lessons taught. These registers are carefully examined at the end of every month when a general review of the work is taken. All women well able to read the Bible are specially visited and conversed with." What zenana visiting really is, Miss Rainy of the Free Church of Scotland has told in graphic language: "The drive through the dusty streets in the heat of the day, ending often in a walk through lanes too narrow for a WOMAN S WORK FOR WOMAN 488 WOMAN S WORK FOR WOMAN carriage and full of evil odors; the climb up steep, narrow stairs; the time spent in close, uu- tidy rooms, trying to teach through the medium of a foreign language, and amid endless inter ruptions; the exuberance of insect life, which the natives of India seem to regard with non chalance, but which is a real trial to a white woman, all these are but the outward difficul ties. And there are others of a spiritual kind the unbelief begotten of anguish and cruel bondage, the frivolity and fickleness of some, the rooted prejudices of others; the national want of straightforwardness, and readiness to agree with you merely from politeness; the necessity of dealing with objections, scruples, doubts, and perplexities, with no aid from min ister or elder. These constitute a formidable list; and when we remember that our agents are generally young and comparatively inex perienced, that they are far from many of the helpf ul influences of home. and that the climate is exhausting and trying, how earnestly we should pray that God s strength may be perfected in their weakness." (From " Our Jubilee," by C. Ilainy [A tract], p. 27.) Opposition to zenana teaching still proceeds from the quarter whence it might be expected. A native gentleman passing the door of a house and hearing some women singing, said: "As we see and hear such things in these days, the world must be coming to an end. A queen is now ruling the whole of this country, therefore women are much cared for." " There is no rain in the country, because women have be gun to learn," complained another. But in struction of women goes on, and is destined to honeycomb the fanaticism of India. The first entrance to what is popularly called a " zenana" was gained in 1851 to the royal household of the thirty wives of the King of Siam. The first true zenana entered was in Calcutta in 1855, and it was accomplished, as was also the case in Siam, at the point of a lady s embroidery needle. In 1881 it was ascertained that between 9,000 and 10,000 zenana pupils were under instruction throughout India, and there have been gains every year since. In 1889 a single society, the " Union" of America, had 1,000 pupils in Calcutta and 320 zenanas in Allahabad. The Church of England Zenana Society averaged 170 pupils in Amritsar and visited in all India 8,118 zenanas. The Ladies Committee of the London Missionary Society had 2,209 pupils, and the Zenana Bible and Medical Mission 1,994, all in 1888. Num bers of zenana pupils are constantly fluctuating, and figures are therefore unsatisfactory except in the mass. The dulness and monotony of teaching in zenanas is enlivened very much by the bJiajan or Christian hymn set to a native air a style of music which wins access to the people universally. Several zenana papers are published by different missions. The London Mission Committee prints one in Tamil. The American Methodist women have established an illustrated Christian paper by means of an endowment fund of $25,000, and it is now printed in four of the dialects of India. Such efforts and effects as are outlined in the foregoing statements could never have been reali/ed by a host of independent pickets. Organization was needful, and that after a new pattern; for there had been woman s mission ary societies before this modern movement. Of them it may be said in general, certainly of those in America, they were circumscribed and local in character. Most of them had declined, if I hey had not altogether died out, before 1801, owing to the absence of those very motives which give power to our present organizations, 1. The early societies lacked centralization and provision for perpetuating themselves. 2. They lacked the stimulus of responsibility. They pledged no amounts, assumed neither missionaries nor schools. 8. There was no expectation of large service from them on the part of Churches and Church Boards. 4. Especially, there was no such access for them among the nations, as in these later years has called upon Christian devotion with an ever- increasing volume of appeal. Outline of Women s Foreign Mis sionary Societies Operations in America previous to l&fil: 1800 " Boston Female Society for Missionary Purposes." (Baptist and Congrega tional ) 1801 "Boston Female Society for Promoting the Diffusion of Christian Knowledge." (Congregational. ) 1808 " Female Mite Society," Beverly, Mass. (Baptist.) 1811 " Salem Female Cent Society," Massa chusetts. (Baptist. ) About this time, 1808-1812, " Cent a Week" societies were common among women of differ ent denominations in Eastern Massachusetts. 1812 The " Female Foreign Missionary Soci ety" of New Haven, Conn., contributed to the American Board $177.09. 1813 First legacv to the American Board. $345.83 out of an estate of $500, left by Sally Thomas, of Cornish, N. H., a domestic, whose wages had never ex ceeded fifty cents a week. 1814 April llth, a woman s missionary society was organized in the Fayette Street Baptist Church in New York City. 1815 Legacy from Mrs. Norris of Salem, Mass., was realized to the American Board $30,000, the largest received up to that time or for many years there after. 1816 "Female Charitable Society" of Tall- madge, Ohio, contributed $20 to the American Board the first received by the Board from west of the Alleghe- nies, save one dollar from a pastor s pocket. 1818 Woman s Missionary Society formed in Derry, Pa. (Presbyterian.) 1819 July 5th, a society was formed in the Wesley an Seminary, Forsyth Street, New York City. It issued its la-t annual report in 1861. During forty years it had contributed to the mission ary treasury of the Methodist Episcopal Church the sum of $20,000. 1821 There were 250 societies in existence (formed from 1812-1820). all contribut ing to the American Board; many of them were composed exclusively of women. 1823 A society " For the Support of Heathen Youth" wa organized in Philadelphia, Pa , and existed until 1874. (Presby terian ) 1835 A society " For the Evangelization of the WOMAN S WORK FOR WOMAN 489 WOMAN S WORK FOR WOMAN "World" was organized in the First Presbyterian Church, Newark, N. J. During the first ten years it contributed $2,344.76 to the American Board. The Society still lives (having joined the new movement), and celebrated its Jubilee in 1885, one of its original members and 20 descendants of mem bers participating on that occasion. 1838 A society was formed in the First Church, Allegheny, Pa. (United Presbyterian), and has celebrated its Jubilee. The original secretary still holds the posi tion. 1839 More than 680 " Ladies Associations," having nearly 3,000 local agents of their own membership, were collecting funds for the American Board. One of these Associations met in Brookline, Mass., at the house of Mr. Ropes, and made regular contributions for Japan, although that empire was then sealed against foreigners. The amount which they forwarded expressly for Japan was $600, which with the accruing interest became $4,104.23 before the American Board opened its Mission to Japan, of which the first expenses were paid from the Brookline fund. 1847 "The Free Baptist Female Mission Society " was formed in Suttcn, Ver mont. It continued in operation for over twenty years, and was never formally dissolved. 1848 The Ladies China Missionary Society " (Methodist) of Baltimore, Md., was formed. It was a thriving Society in 1871, when it merged itself as a Branch of the wider organization of the Meth odist Episcopal Church. The separate accounts of the various societies are arranged in the order in which they are given in Appendix C. Boards working Independently. UNITED STATES. The Woman s Union Missionary Society of America, for Heathen Lands. Organized in 18(il. Head quarters, 41 Bible House, Astor Place, New York City. The first meeting called to consider organizing a society was gathered in a private parlor in New York, January 9th, 1861, and addressed by a returned missionary from Burma. At a subsequent meeting, January 15th, the organization was effected, with Mrs. Doremus as president. The basis of the Society was undenominational, and ladies from six divisions of the church were of its first membership. It proposed to send out only single ladies, and the converts to be gathered would naturally unite with such Churches as nearness and fellowship made practicable. So, from the first, the Society un dertook to be a helper of many Churches, rather than to establish a monument in its own name. The original plan was to secure a hundred collectors, who would each be responsible for twenty dollars for five consecutive years. In a twelvemonth from the time of organization the 100 collectors were pled ged,and the subscriptions received amounted to more than $2,000. The Society immediately began to issue a publication, which at first was called " Missionary Crumbs," but with the eighth issue was changed to " Missionary Link," the name it has carried ever since. It is a monthly; price 50 cents per year. One of the original auxiliaries of the " Union" had formed as an independent society in Boston in 1860. Other auxiliaries have sprung up until they now number 26, and 178 Bands, which are found in fifteen different States and in New Brunswick. A unique fea ture of this Society is its "Invalids Auxiliary," to which 91 members were added in 1888, and whose contributions for that year were $100. Up to 1886 the total receipts of the Society were about a million dollars. They stood for 1890 at $60,026.88 The Society lost its honored leader in Mrs. Doremus death, but will never cease to be identified with her memory and name. The first missionary was sent out in Novem ber, 1861, Miss Marston, to Burma. In July, 1863, Miss Brittau (Episcopalian) went to ze nana work in Calcutta. At the end of four years the Society had 2 missionaries, 7 Bible-women, and another serving in hospitals in Cal cutta. In 1890 their force had become 63 mission aries, of whom 4 are physicians. All these ladies were located in Calcutta, Allahabad, and Cawnpur, India; Shanghai, China; and Yo kohama, Japan. India. Zenana work has been the strongest feature of this Society s labors from the begin ning. In Calcutta it is known as " The Ameri can Doremus Zenana Mission." There are the superintendent (always one of the missionary ladies); 16 missionaries; 55 native teachers; zenana pupils, 1,000; schools, 50; suburban schools, in Rajpore, 12; and Entally, 2. In Calcutta is also the orphanage, with superin tendent, zenana teacher, Bible-class teacher, and 112 pupils. The mission has no school-houses in Calcutta, but its 50 schools are taught in rooms which are rented in the houses of Babus. There are 1,500 children in these schools, who learn faster than their mothers, whose solitary lessons are re ceived behind the purdah, as these children s will be as soon as they are married. Great pains is taken to provide Christian literature for circulation in the zenanas. " Every month there are 500 copies of the Child s Friend given away, of the Christio Baudab 300, and of the Manila Bandab 210; part of the last are subscribed for. Besides these, throughout the year, between 6,000 and 7,000 Bengali tracts, and some 3,000 English tracts have been distributed; many are given to the Babus at the stations, on the route to Raj- pore, and have been received so pleasantly as to render it an agreeable work." The children of the orphanage, all girls, divide their time between study, work, and play. Their ages range from two years to eighteen. The youngest have no school. Those above them are taught and trained for teaching in their vernacular, either Bengali or Hindu stani, with a little English besides. The older girls constitute a higher department, and their work is done wholly in English, with one lan guage of the country also. The most advanced of all are put into a normal training-class and study for the entrance examinations of the Uni versity of Calcutta. Several of these upper-class girls are suitable candidates for a medical course, and the superintendent hopes to see them trained physicians. All these girls receiving such ad- WOMAN S WORK FOR WOMAN 490 WOMAN S WORK FOR WOMAN vanced instructions are thoroughly trained in the Bible. Allahabad. Superintendent, zenana mis sionary, 16 missionaries, <> native assistants, 1,398 pupils, 1,000 in 47 schools, 398 pupils in 320 zenanas. Cawupur. A superintendent, zenana mis sionary, 13 missionaries, 5 native assistants, 968 pupils, 623 in 37 schools, 345 pupils in 184 zenanas. Among the schools is one for high- caste Hindus taught by a Puudita. It con tained 38 girls, in 1889, who were learning Bible verses, catechism, and Scripture lessons. There are also Mohammedan schools in the city. China. Shanghai. Medical missionary, med ical assistant, missionary teacher, 5 Chinese teachers, 5 hospital helpers. The Margaret Williamson Hospital (see be low) is a fine stone building, which probably has not its superior on mission ground. Patients come 15 miles by "boat or wheelbarrow to the dispensary, or walk there from 5 to 10 miles on their bound feet. It is open every day except Sundays. Every new patient is regis tered, and all who are able pay 28 cash or Si- Mexican cents; sufficient medicine is given for five or more days. The doctor sees 160 in a day, 175, once even 196; and her assistant, the nurse, stands and puts up 250 prescriptions iu one day. All patients in the hospital are expected, if possible, to pay for their rice 80 cash (about eight cents) a day. Many cannot afford even this. Private patients can be received at $1.00 (Mexican) per day. Work begins at 8 A.M. with prayer, and a Bible-class meets on Friday evening. Interesting conversions have taken place at the hospital, a recent case being a nun who has been connected with a temple since her eighth year. She was baptized, and much is hoped for from the good that she may do iu her own village. A Chinese woman, who is an hospital assistant, was also baptized in 1888. The Bridgmau Memorial Home contains forty or more girls from five to sixteen years old. Ten were received into the church in February, 1888, and in the summer of 1889 twelve more were preparing for baptism. Public examinations of the school open with prayer and a hymn. The singing is well spoken of. The girls are not taught English; all are from poor homes, and are trained in sewing, mending, darning, and knitting. They are also taught to wash and iron, and take turns in the kitchen to learn cooking. There are several day-schools in the city, numbering 70 or more scholars, who join the girls from the Home in Sunday-school, and with women also, bring the attendance up to 150- 180. The children are well drilled iu both be havior and the Scriptures, and one of the old est missionaries in China said of it: " In all my forty years of service I have seen nothing so good in the way of a Sabbath-school." Japan. Yokohama. The staff includes the superintendent, missionary teacher and evan gelist, superintendent of Children s Home, 2 mis sionary teachers, physician, 6 Japanese teachers 6 Japanese medical assistants, 21 Bible-women, 140 scholars, 200 in Sunday-school. Seven girls, all Christians, were graduated from the school in the English course in June, 1888. The music of this school is celebrated among all those of Japan. On public occasions the girls render such choruses as "The Heav ens are Telling" from the "Creation," and Mozart s " Hallelujah Chorus." In all, thirty- five girls had passed the English department up to 1889, some of whom are teaching in mis sion schools, and others are married to evan gelists and pastors. .Morning worship at the school is divided into two services that for servants and Bible-women conducted in Japanese, and for the students in English. Ihere is a corps of 21 Bible-women, three of them self-supporting. None of them understand a word of English. They are all under -Mrs. Pierson s constant instruction, and, with her, hold 26 weekly meetings. During vacations, besides their city work, two by two, they go out on country trips iu different directions, some of them accompanying their leader her self, and going a distance of 200 miles or more from Yokohama. In 1889 the women went to 21 places; 83 persons gave known evidence of conversion through their instrumentality. The Woman s Foreign Missionary Union of Friends was consummated in 1890. The " Union" was formed from ten independent societies corresponding to as many yearly meet ings. The first Society was organized iu 1881, the last in 1887. Their contributions for 1888- 89 amounted to $16,703.58. Then came into the Union between 200 and 300 auxiliaries with a membership of over 4,000, but this does not in clude half the women of any yearly meeting, unless it be that of Canada. Two important standards were set up by the unanimous vote of the first Union conference in resolutions to the effect that: " We recommend our public meetings be carefully guarded from the introduction of any thing that would tend to foster a love for the dramatic; and that " We will unitedly seek to promote system atic giving, and use our influence to prevent the introduction of methods of raising money for our work upon which we cannot invoke the Divine blessing." The formation of Mission Bauds was a feature of 1889. The "Friends Missionary Advocate," for merly a private enterprise, became the prop erty of the Union in 1890. It is published at Center Valley, Indiana. A monthly paper. Price, 50 cents. The Union is represented abroad by two men and ten women, who are distributed in missions among the Kickapoo Indians; in Jamaica; iu Matamoras, Mexico; the Ramallah Mission, Palestine; at Tokyo, Japan; and Nanking, China. The last is but just begun. Land is bought, and buildings will go forward as rap idly as practicable for an orphanage and train ing-school for Chinese Bible- women, to be under the care of two ladies who have already gone out for the purpose. The societies co-operate at several points with English Friends. From one of these, Bru- mana, Mount Lebanon, after fifteen years of mutual work, the Union withdraws to concen trate itself upon Ramallah, ten miles north of Jerusalem. Here a large school-building lias been put up at a cost of $7,000, a house rented for worship, a medical mission opened, and a girls training-home is projected. Day schools are also established. Three ladies joined this WOMAN S WORK FOR WOMAN 491 WOMAN S WORK FOR WOMAN mission in the autumn of 1889, of whom one is a physician. In Tokyo there is a girls school with a three years course of study; four of the pupils were recently "savingly converted." In Autamoras a home for girls has about 25 in training, and Hussey Institute enrolled 150 Mexican girls in 1889. CANADA. Canadian Woman s Hoard of For- t-Hjn Missions. Organized 1871. This was the first Society of the kind in Canada, and undenominational; but as, one after another, denominational societies have been established, its constituency has gradually withdrawn until the mother society is now chiefly represented by the American and St. Andrew s (Presbyterian) and Emmanuel (Congregational) Churches in - Montreal. The receipts for 1888 were $958.42. The Society has given at least one of her own daughters to missions in recent years, and con tributes towards her salary at-Smyrua in connec tion with the American Board. Contributions have recently been made to Presbyterian missions in India, the Telugu (Baptist) to Labrador, and the China Inland missions. Two noble schools for girls one at Woodstock, India, the other at Constantinople have both received gifts from this Society, which has always been known for its intelligent and catholic interest in missions. GREAT BRITAIN AND IRELAND. The Society for Promoting Female Education in the East. This Society was founded in 1834, and is sustained jointly by Church-wcmen and Nonconformists. All of ficers, except the treasurer, are ladies. The annual income is about $35,000. " The Female Missionary Intelligencer," 16 pp., is published monthly, at 48 Paternoster Row, London, E. C. The number of missionaries, 40; missionary correspondents, 43; schools in connection or correspondence with the Society, 275; scholars, 17,624; zenanas visited, 382; pupils in zenanas {returns imperfect), 2,354. Seven missionaries of this Society received dismissal at a farewell meeting in the autumn of 1889, of whom some were returning to their fields and some were going out at their own charges. The Society is represented in the Le vant, Persia, India, Singapore, China, Japan, and Egypt. The forms of work in which its missionaries chiefly engage are : Orphanages, schools, Bible and sewing classes, mothers meetings, and zenana visiting. Considerable medical work is also carried on, although not, usually, by graduated physicians. Palestine. Several institutions are located at places associated with our Lord s earthly life. At Bethlehem is a tine school for girls, a class for the blind, and a dispensary. At Nazareth is an orphanage of "80 lively, healthy girls." Sewing-class record for 1888 showed : "3,967 articles mended, 1,157 marked, 550 altered; 182 pinafores made, also 400 under-garments, 130 dresses; 168 collars were crocheted; caps and pockets, with aprons for the bigger girls." There are schools in the Galilee Village Mis sion about Nazareth, one of which, at Shefamer, was opened in 1889. At Shemlan in the Lebanon is a training- school, of which an American missionary said : " No training-school in Syria, except that of the American Mission in Sidon, has turned out more pupils who have actually engaged in the work of gospel instruction in elementary and high schools." Persia. Single.ladies have only recently been sent to Julfa. India. At Agra the zenana workers have a " home ," and (in 1889) 250 pupils, mostly Hin dus. Thirty villages are open to evangelistic teaching from this centre, and there are eleven firls schools in the district, for both Hindu and lohammedan children. At Delhi are schools and zenana visitation, and near the city is a Christian girls boarding- school of 40 pupils, in which the teaching in cludes arithmetic, Urdu, Hindi, and Persian. New work was begun in Faizabad in 1889. At Mooltan is a small purdah hospital. The special feature at Lodiana is villiige work, and the missionaries here are versed in tent life, sit ting on charpaw, and drinking sweetened milk with straw s floating on the surface. They are able to write, " We are often well received and listened,to." At Singapore the Society s work is in its early stages. It is confined to the Chinese population, and depends largely upon native disti ict visitors. China. This was the first of all Women s Societies to enter Foochow, and the first mis sionary sent here is still superintending the boarding school of 50 girls from 10 to 19 years of age. " They are taught to read and write their own language, to do every kind of household work, to make and mend their own clothes; also arithmetic, geography, astronomy, and sing ing. But the Bible is their chief and constant study." Two small day-schools for heathen children are at Foochow, and the missionaries regularly visit and teach patients in the woman s hospital. Japan. At Osaka there is some school-work, a small training-class for Bible-women, and especially evangelistic work. Country trips are made, occupying several weeks together; the missionary and her Bible-woman constantly ad dress audiences of 150 to 200 women, and hold afternoon meetings for children. Bible pictures and the little organ are a part of the equipment for these tours. In the city, knitting, English, and Bible classes are conducted. Egypt. The Society was lately called upon to mourn the loss of their representative for nearly thirty years Miss Mary Whately. She had taught generations of Egyptian girls at Cairo, and established a medical mission, which at the time of her death in 1889 was in full operation under a Syrian doctor. Miss Whately s reputa tion is world-wide. Indian Female Normal School and Instruction Society. This Society was founded in 1852. It originated within the Church of England and is largely supported by its members, but has also a Nonconformist constituency, and co-operates abroad with all orthodox missionary societies. The offices of treasurer and finance committee are filled by gentlemen, and the annual meetings are presided over by gentlemen. The by-laws require a slated Wednesday prayer-meeting, and set apart Monday morning for private prayer on behalf of the interests of the Society. The home constituency is represented by 170 Associations, of which about 30 are in Scotland and 13 in Ireland. The income for 1889 was 13,054. "The Indian Female Evangelist," 52pp., is published quarterly. Price, Is. Tracts and WOMAN S WORK FOR WOMAN 492 WOMAN S WORK FOR WOMAN leaflets are issued from time to time from head quarters, at - Adelphi Terrace, London, W. C. The cilorts of the Society are routined to India. Three new missionaries were sent out in 1889. During the years 1881-1888 the uum- ber of stations, missionaries, and native teach ers was about doubled. The Society is repre sented abroad by :><S European missionaries, of whom 5 are physicians; Eurasian assistants, , :!; native teachers and nurses, 125; Bible-women, 58. The agencies of the Society are: I. Normal Schools. These are located at Bombay, Poona, Ahmadnagar, and Allaha bad. The " Shaftesbury Memorial," in the latter city, is the largest, having 12 pupils all Eurasians. A fee is charged, but by means of scholarships is put very low. The Society also supplies teachers for a normal school of 100 pupils, at Benares, belonging to the C. M. S. II. Zenana Visitation. Number of eenanas visited, 1,853; zenana pupils, 1,994. Instances are given in recent reports of bap tisms of Mohammedan women at Bombay. Patua, where this Society sent the first lady missionaries, has come into recent prominence through the " Lachmin Case." The zenana missionary here fought a good fight to save two of her pupils who had voluntarily fled to her from a life of degradation. In the case of the younger she was defeated by the mother and the courts, but the other was openly baptized, and has since engaged in Christian work. The " first-fruits " of sixty houses at Ajodhya was a Begum, who was obliged to fly from her hus band in order to confess Christ. She was sheltered in the converts home at Allahabad at the close of 1889. The Luckuow Zenana Mis sion completed its twenty-second year with the opening of 1890. Of more than 600 pupils, about 400 are Mohammedans, 100 Bengalis, and the remainder Hindus. They learn to read, each her own vernacular, a few learn English, and more, writing, arithmetic, and fancy-work. No houses are entered in Lucknow except by special request. One of the visitors in Nasik says: "In some of the houses the women only care to hear the Scripture lesson. In others they want to learn how to make caps, baby socks, comforters, gloves, stockings, embroid ery, besides learning to read and to write." A varying number of zenanas are visited in other cities, as Jaunpur, Lahore, and Faizabad. III. Medical Work. The staff consists of five ladies, of whom four are fully qualified practitioners, and their assistants. Two of ihese physicians are at Luckuow, where they iave temporary hospital accommodations, un- jil a permanent hospital, which was begun in 1890, in memory of the late President, Lady Kinnaird, is completed. The medical report here for 1888 was: In-patients, 94; dispensary attendance, 5,338; patients in their homes, 102. The largest number of in-patients of one class were Mohammedans. At Benares are two more medical women, and the foundations of the Victoria Hospital were laid at the close of 1889. Funds for its erection have been provided by a lady. A dis pensary lias been in progress here for over two years, and a temporary hospital for one year, during which 54 in-patients were received. The last physician sent out by the Society is preparing to initiate medical work in Patna. The Society proposes 10 increase its facilities in this department sufficiently to require an ad dition of iX ,000 to its annual income, and tliev hope to train nur.-es in India, at a cost of 8 per annum. IV. Hindu and Mohammedan Girls Schools. " One of the primary objects of the Society is the promotion of education in India based upon the Bible. Secular instruction is im portant, but religious instruction is all-im portant, and in the schools this principle has the first place." Annual Report, July, !>*!). Total number of schools, lili; toial number of pupils, 2,162. In Bombay a Beni-Israel school of nearly one hundred calls for a new building, which would require 1,000. Pooua is a strong school centre. The corner stone of a new building for the Victoria Higli School was laid iu 1888. It receives children of five races, and will accommodate two hun dred. No English lady superintends this school, both it and the ragged school for poor children having been for years iu charge of Mrs. Sorabji. Thirteen girls have passed out of the Victoria as teachers. In Luckuow, in addition to zenana teaching, the Society sustains six day-schools, four of which are for Mohammedan purdah girls. The pupils receive instruction in Urdu, Hindi, Per sian, arithmetic, geography, and Scripture. At Lahore the Lady Dutferiu Native Chris tian Girls School is strictly undenominational. Religious instruction is given daily from the Bible. There are about fifty pupils. Rev. E. A. Lawrence, a Presbyterian minister of the United States, visiting Lahore, said: " Nowhere in travelling over India have I seen u finer, more intelligent, more promising class of girls than in this school." The Society maintains also ten day-schools for Mohammedan girls in the city, and one for Hindus. The Society has schools in other cities also. V. Bible- women. Of 69 Bible-women con nected with the Society, the larger number are at 13 different centres in the Bombay presi dency. Thirteen are at Jalua, superintended by Rev. Narayan Sheshadri of theFree Church of Scotland. Support for seventeen of these agents is furnished by the British and Foreign Bible Society. Ifritish Sf/i ian Mission Schools ami Bible tt oi h: Founded 1860 by the late Mrs. Bowen Thompson, and since carried on by her sisters, sustained by an influential council in England. Annual income, 5,000. In the year 1860 Damascus and the towns and villages of the Lebanon and Anti-Lebanon became the scene of fearful massacres. The Druzes rose against the Maronites and Greeks. and having put to death about 11,000 men, they turned adrift 20,000 widows and orphans, who fled to the seaport towns. Their tale of woe called forth sympathy and contributions from many countries, and Mrs. Bowen Thompson, h-i\ ing her English home, hastened to Beirut in October of that same year, stirred with desire to supply a deeper than temporal need of the suf ferers. Mrs. Bowen Thompson was the widow of a physician, and had spent most of her mar ried life in Syria, where she had learned tin- Arabic tongue and had acquainted herself with the absolute ignorance and degradation of the women of that country. With the determina tion to bring the knowledge of the gospel to WOMAN S WORK FOR WOMAN 493 WOMAN S WORK FOR WOMAN these neglected women, she first opened an in- dus rial refuge, where 200 women arid chil dren gathereil around her the first week. Schools followed in Beirut, one of which has become a training institution, where about 80 girls are now fitting to be teachers. Within a few years the work had spread to other stations: schools were opened in Hasbeiya, Ainzahulteh, Mokhtara, Zahleh, and Damascus, which were attended not only by children of various Chris tian denominations, but also by Druzes, Mos lems, ami Jewesses. Mrs. Bowen Thompson was soon joined by her sisters, Mrs. Smith, Miss Lloyd, and Mrs. Mentor Mott, with her husband. With their aid and that of a small staff of native Bible-women and Scripture- readers, the mission was well organized before Mrs. Thompson s death, which occurred in 1869. The mission now sustains about 30 schools, extending from Damascus to Tyre, and con taining more than 3,000 pupils. There are: a night-school, which has a large work for Leba non soldiers; and 28 day-schools, which include 4 for boys, 4 for the blind of both sexes, 2 spe cially for Moslem girls, and 1 specially for Jew esses ; the remaining 17 are attended by girls, who mingle without distinction of creed or rank, princesses anil peasants sitting side by side. Every one receives thorough instruction in the Holy Scriptures. Women s classes are held on Sundays and week-days, and attended by large numbers, and Sunday services are con ducted in several of the schools. The corner stone of a memorial school-build ing was laid in Baalbec in 1889, and the mission has established a medical work in the same place. "Daughters of Syria" is a quarterly, price Is., published in the interests of the schools by Messrs. Seeley & Co. , Essex Street, Strand, London, W. C. The foreign workers in the British Syrian schools number 3 laymen and 18 women ; the native helpers are 20 laymen and 100 women. T/ie"Net" Collections. The "Net" is a monthly magazine established in 1864. It is self-supporting (address, 22 Upper Montagu Street, Montagu Square, London, W.), and col lections are received in its name for any missions mentioned in its pages, and are disbursed without expense. But while other missions are thus regarded, the "Net" is now particularly the organ of the Mackenzie Memorial Mission in the diocese of Zululand, South Africa. This mission was established and its bishopric en dowed as a memorial of the lamented Bishop Mackenzie of the University Mission in East Central Africa. There is an influential body of administrators of the Net " fund in England, which includes both ladies and gentlemen, and they pledge 1,000 annually for the mission, which is also aided by the Society for the Propagation of the Gospel. The missionary force consists of the bishop, ten priests, several deacons, and nine lay help ers, of whom one is a lady. They occupy eight stations, and report in 1889: communi cants, 488; catechumens on the roll, 77; average iiumber at day-school, 280; confirmed in 1888, 107; total average congregations on Sunday, 1,000. The Helping Hands Association. This Association, organized by young ladies, is in its eighth year(1891), and publishes monthly "In dian Jewels," price Is. 6d. There are over 40 branches of the Association, and they raise be tween 600 and 700 annually. The object of the members is not to inaugu rate or conduct missions themselves, but to be " the handmaidens of larger societies." In 1888 they disbursed their funds through five separate societies, all but one connected with the Church of England. Each associate is required to pay an annual fee of Is., and they add to their resources by sales from their Helping Hands Depot, 42 A, Fulharn Road, London, S. W. Each associate must contribute once every three months for these sales, in one of the following departments, or send a donation of money in lieu of such contribution : art, music, gardening, wood- carving, wood-engraving, bees, needlework, cooking, waste-paper and scraps. A "Nurses Association" and "Sixpenny Scheme" are departments of the Helping Hands. The Tabeetha Mission. This mission is confined to Jaffa, and includes three schools which are carried on by Miss Walker-Arnctt, with the co-operation of committees in England, both gentlemen and ladies. The boarding-school in Jaffa, now iu its twenty-ninth year, has about sixty girls resi dent Christians, Jewesses, and Moslems. The twenty-fifth anniversary, in 1887, was happily celebrated. Three hundred old pupils sat down to dinner at the school, of whom 70 were Jew esses. About one fifth of the school pay their expenses, and a few provide clothing and beds. The annual cost of food and clothing is 10 for each child. Two day-schools aggregate 100 children. The mission is undenominational. Boards working in connection with other UNITED STATES. Woman s Hoards of the Congrega tional Church. Woman s Board of Mis sions; organized 1868; No. 1 Congregational House, Boston, Mass. Woman s Board of the Interior; organized 1868; No. 59 Dearborn Street, Chicago, 111. Woman s Board of the Pacific; organized 1873; San Francisco, Cal. Woman s Board of the Pacific Islands; organ ized 1871; Honolulu, Hawaii, S. I. The first three Boards co-operate with the A. B. C. F. M. in Mexico. Spain, the Turkish Empire, India, Ceylon, China, Japan, Africa (East, West, and South), and the Micronesian Islands. The fourth Board co-operates in the Hawaiian Islands and in Micronesia. Several facts indicate the results of this co-operation. Twenty years ago there was a great disparity in the church-membership of all the A. B. C. F. M. Missions in favor of men; now the number of men and women is very evenly divided. Then their schools for girls (exclusive of those taken by the Presbyterian Church in 1870) num bered: boarding-schools 11, pupils 350; com nion-schools 352, pupils 3,103. To-day the corresponding facts are: boarding-schools 53, pupils 3,300; common-schools 9: 0, pupils 34,694. Twenty years ago such a thing as a dispensary for women was not heard of, and the few higher school buildings were inadequate; now the largest of these Boards has more than $200,000 invested in such Christian monuments. Then the American Board had 43 single ladies in missionary service a larger number WOMAN S WORK FOR WOMAN 494 WOMAN S WORK FOR WOMAN than had the ten other leading societies of America and Groat Britain combined. During its 57 years of previous history it had sent out 170 single ladies. Now it enrolls 173 in a singleyear. I. The Woman s Board (Boston). It aims, by extra funds, efforts, and prayers, to co-oper- aie \vith the American Board in its several de partments of labor for the benefit of women and children; to disseminate missionaiy intelli- gence and increase a missionary spirit among hristian women at home; to train children to in terest and participation in the work of missions. The initial step in its organization was taken by a handful of women, in a half-day meeting called in Boston (1868). Twelve churches of the vicinity were represented, and they began that day, without a dollar, without an auxiliary, without a missionary. At the first anniversary of this meeting more than 600 ladies were present and they reported 129 life members, two auxiliaries, an income of $5,083.13, and seven missionaries in the field, four of whom are still there. This Board now requires three days for its annual meeting. Its first president held the office till January, 1890, when she resigned. Home force: branches, 23; auxiliaries 1,182, out of 1.921 churches; bands, 549; total 1,731. The income for 1889 was $123,218.50, a gain of $8,000 on the previous year. There are about 15.000 children in its Mission Bands, who have in some years contributed $10,000. Abroad, the Board sustains: missionaries 111, of whom 3 are physicians; boarding-schools, 32; day-schools, 228; pupils in all, 10,000; Bible- women, 143. II. 2 he Board of the Interior. This was con stituted only nine mouths later than the Board in Boston, and its beginning was fostered di rectly by Secretaries of the American Board acting with pastors in Chicago. The first auxiliary to enroll was a veteran society of Rockford. 111., dating back to 1838. At the end of four months the Board forwarded $1,200 to the treasury of the A. B. C. F. M. At the first annual meeting the record ran: 70 auxil iaries, 52 life-members, 6 missionaries, $4,096.77 received. At the end of twenty years they had given more than half a million dollars, had 70 missionaries in the service, and had multiplied their auxiliaries twenty times, or once for every year. Home force: Senior Societies, 997; Junior Societies, 355; Juvenile Societies, 648; total. 2,000. Added in 1889, 271; contributions in 1889, $56,685.26, a gain of $7,000 on the pre vious year. The children of the "Interior" gave over $6,000 in 1889. Abroad, the force is represented by: mission aries 82, of whom 4 are physicians (6 went out in 1889); boarding-schools, 12; Bible-readers, 34. III. Board of the Pacific. The territory cov ered by this, Board is scarcely more -than the State of California, which iii 1887 contained but 115 Congregational churches, 81 of them bring aided by the Home Missionary Society. i lu- Board has 67 auxiliaries, supports 5 mis sionaries, and contributed in 1889, $4,490.05. IV. Woman s Board of Missions for the Pacific Islands. This originated in the efforts of one of the missionaries to Micronesia while she tarried on her way for a visit at Honolulu.- Its members arc European and American ladies residing at the Hawaiian Islands, and it is almost entirely officered by descendants of the early missionaries there. Regular societies a reestablished on sev eral islands. Their contributions in the year ending June, 1889, amounted to $1,015.52. Up to June, 1888, the totul amount expended by this Society on the foreign field (chiclly Nlirronesia) was $4,510.57. During the same seventeen years there was also expended on the home field (Hawaiian Islands) $5,598.51. The Board sustains a missionary in a girls boarding-school on Ponape, and another among Hawaiian women of the islands, and shares in efforts for the Chinese among them. Its super vision is exercised over schools, Bible-women (6), u hospital, a home, a prison. Work done by this Board is extended by two juvenile societies: "The Helping Hand," and Missionary Gleaners. " The latter contributed $200 in 1888 toward the salary of a second lady in Micronesia. Missionary effort for the Chinese at Honolulu has developed a very interesting society, viz., the Kituk Nui To Ui& Woman s Christian Association of Chinese Women. "Life and Light for Woman," the joint publication of the three Boards in the United States, is published monthly in Boston, at 60 cents per annum, and has about 16,000 sub scribers. "The Mission Dayspriug," for children, is published jointly by the American Board and the Women s Boards. Each of the latter issues annually a variety of leaflets and reports from its own headquarters, and the Board of the Interior, in addition, prints monthly a twenty-page paper, "Mission Stud ies," and furnishes a column for a weekly paper in Chicago. While these three Boards are geographically separated and entirely independent in their home management, their relations to the Amer ican Board are the same, and their interests and labors abroad are side by side, not only in the same mission, but it may be in the same school. Their missionary enterprises will therefore be considered in this place as a unit, without ref erence to that particular Board under whose direction any one enterprise in any particular field may be. Educational Work. While not neglecting other departments, these societies, in the outset, gave their first strength to schools, and conse quently have a fine array of institutions of all grades. Of fifty-three boarding-schools for girls, several rank as colleges. Such are the Ameri can College for Girls at Constantinople, the woman s department of Euphrates College at Harpoot in Eastern Turkey, the College at Ma rash in Central Turkey, and the Kyoto School, Japan. Courses of study in these in stitutions are equivalent to those pursued in high schools at home. No Latin is taught, but the classic Greek is, in cases where there are Greek students; and from the circumstances of the ease the language department is often the si longest; young children in the entering das-, at Constantinople for instance, often speaking three or four languages. Visiting that college on a day of the regular rhetorical exercises, one may listen in turn to essays from young girls, in English, French. Armenian, Greek, Bulg^a- rian, and possibly Turkish. In interior cities like Marash three or four tongues will be in use. In schools in Japan, like the Kobe Home, Japanese, Chinese, and English studies are WOMAN S WORK FOR WOMAN 495 WOMAN S WORK FOR WOMAN pursued. In all these institutions, Bible-teach ing is made prominent, and public examinations are conducted in the Scriptures, as in mathe matics; while daily prayers, meetings, Sunday- school and church service, are a part of the curriculum that must be accepted by every parent. Musical instruction is usually afforded, and its full cost required. It has become cus- tomary to give the students some gymnastic ex ercises, and they always are kept in practice of such domestic duties as are thought proper in the families from which they come. Tuition is not free in these higher schools beyond a limited number of part scholarships for those who are to become teachers. The school in Oodooville, Ceylon, is wholly self- supporting. All those in Japan are largely supported by the Japanese, and several, as at Osaka and Niigata, are wholly or in part under their control. That at Adabazar, Western Turkey, is the only one of its kind in that country, and has been a successful experiment for a number of years. It is directed and sup ported by the Evangelical Armenian com munity, there being no Americans in the place, except the ladies who teach the school, co-oper ating with the people, whose confidence they have. The salaries of these ladies are paid in America. The boarding-schools and colleges are dis tributed as follows: South Africa, 2; European Turkey, 2; Asia Minor, 17; India and Ceylon, 11; China, 6; Japan, 7; Micronesia, 2; Mexico, 3; Spain, 1; Austria, 2. The general style of living in these schools varies with the country and social condition of the pupils. Some of the Zulu girls arrive at school in their blankets directly out of heathen kraals, while those in Smyrna may come from the hands of a French dressmaker. In none of these schools do they sit on the floor at lessons; in several they have pianos, as at Marash Col lege, whither oue was carried 90 miles swung between mules. The aim is to develop wants in the lowest, but not to lift any too far above their people to be useful among them. Industrial Training. At Inanda, in Zulu- laud, the school-girls in 1888 harvested potatoes, corn, beatis, pumpkins, and other vegetables and fruits sufficient to supply one third of the table necessities for a whole year, and planted 138 trees on Arbor Day. A few years ago a teacher on her way to South Africa, upon visiting the Intercolonial Exhibition in London, saw a shirt made by the girls of the Umzumbe Home, to which she was going, bearing the mark " First Prize." In Turkey, at Sivas, Armenian girls pulled down small barns and assisted in putting up a building. At Van there was a furore over white embroidery; "they do it beautifully quite equal to the nuns s work at home." At Marsovan the girls cook, wash, clean house, cleanse the wheat and rice, pickle, dry beef and fruits. In Madura City, India, they pound their rice, cook their food, cut and make their own garments, and sometimes for the catechists families as well. In all the schools in Japan foreign sewing and knitting have been intro duced. As specimens of the numbers of house pupils in these different schools, the following recent figures may be considered representative: Africa Inanda, 60-70 (some of whom walk more than 70 miles to reach the school); Um zumbe. 43. India Bombay, 35; Ahmadnagar, 84; Battalagundu, 40-50; Otis School, Madura, 75. Ceylon Oodooville, 105. China Foochow, 33; Peking, 25. Turkey Bitlis, 40; Harpoot, 48; Constantinople, 60; Mouastir, 43. Japan Kyoto, 75; Osaka. 100. Micronesia Kusaie,26. Besides these boarding-pupils, all the schools have so many day-scholars as often to double the numbers, as at Sirur, India, where the whole number is 94, as against 42 boarders. Otis school, 143; at Kyoto, 214; and at Osaka, 420, with 27 classes in English daily. Not every stone has been polished into a gem, but the whole record of these schools makes a history of elevation and piety. The teachers of elementary mission schools and many invalu able assistants in higher grades, the Sunday- school workers, wives of helpers and pastors, the female church-membership, and the Chris tian motherhood of the country around the missions, have come out of these schools. It is the common experience in all cf them to have some uniting with the church year by year, and few are those which have not enjoyed pre cious revivals. Very rare are the graduates who are not confessing Christians. A few statistics of conversions may be given from the reports of Received to the church: in Turkey: Ada- bazar, 6, " all the boarders Christians;" Brous- sa, 7; Euphrates College, 35 conversions. In China : Foochow, over 30 conversions; Bridg- man School, Peking, all Christians but two who were "so small and new they couldn t un derstand;" Pao-ling-fu, 4 confessors. In Japan: received to the church at Kyoto, 26; Osaka, 32; in Niigata, 25 were Christians. In 1889, at Okayama, 21 girls united with the church. Every girl was hopefully con verted at Osaka, and over 60 at Kobe. The school in the city of Madura was opened in 1837. Up to 1867 more than 300 girls had been educated there. From 1845 to 1866, 77 from it united with the church. In 1886-fe7 it (now called the Otis School) was visited by a powerful revival, in W 7 hich " only five or six out of 78 appeared to receive little benefit." The after history proved this a genuine work of God. A day of prayer has been set apart many times in some schools, and at Harpoot, at the Hadjin Home at Aintab and other places, it has been followed by outpourings of the Holy Spirit. Village and Day Schools. These are not taught by American ladies but by trained pupils under their superintendence. An exceptional case is at Oorfa, Northern Syria, an interesting city of 30,000 people, where the mission has a church, but no resident missionary. A lady went there temporarily from Aintab in 1888, and aided by an Armenian girl, gave a part of her day directly to a school which, beginning with only 12 pupils, has not only developed a large school, but an efficient gospel work through the city. Tuition in day-schools is nominal. In the city of Adana, Asia Minor, it is 86 cents per term. In Marsovau it is one piastre (4A cents) per week. In the Kindergarten at Mardin the charge is three piastres a month, and more than 50 little" people attend. Societies in America are asked to supplement the income of these day-schools at such rates as the following: WOMAN S WORK FOR WOMAN 496 WOMAN S WORK FOR WOMAN Boys school, Cesarea, Turkey, $25 per year; village school, Madura diMriei, India, s.((i per year; village .school. Sholapur district, India, $.")ii per year; village schorl, Ahinadnagar dis trict, India, $4l> per year; village school, Sirur district, India, $4H per year. Attendance at day-schools fluctuates with persecution and good or bad harvests. Ten high-schools on the plains of Cilicia had an aggregate of 356 pupils in 1889. One public school in Marsovan had over 200 pupils. Young business men paid 80 cents a term in the same city for tuition at a night-school. Five day-schools in the Spanish Mission have a total of 117 scholars; 16 in the Foochovv Mis sion have 240. h l-nnr/fli xtic Department. Bible Women. There is no strictly zenana visiting done by the missionaries of these churches, because there are no zenanas proper within the fields of their missions; but in India house visitation among high-caste women is done by 24 Bible- women in the Maratha Mission, and 35 in the large district of Madura, Southeast India, among the Tamil people. The following outline indi cates the development of such Bible-work in Madura: 18oO. No special work for women outside of girls schools in Madura district of two millions of people. 1867. A woman of respectable caste, edu cated at the mission-school, daily visited a rich man s house to teach jis wife and daughter to read. This opened the door in the city. The same year, at Mana Madura, Mrs. Capron began her first systematic efforts for high-caste Hindu women. The same year, also, a Hindu gentle man, a pleader in the courts, appealed to edu cated women to visit and instruct in heathen homes of the higher classes. 1875. Fourteen Bible-women, of whom none deserted their posts during the cholera. An nual report of the mission for the first time has a heading " Work for Women and Work by Women." It states that 250 women in the mis sion now have a fair education, and more than 100 are capable of conducting a religious meet ing among their own sex. At Battalagundu the church chose a deaconess. Some women de terred by ridicule from learning to read. 1885. Ten Bible-women in Madura City; 915 pupils, of whom 362 read the Bible. "Chris tian Hindu women contributed to the support of one Bible-woman, of whom there were 24 in the district. 1889. In the district 35 Bible-women; in the city 12; hundreds under the instruction of the latter, and 10,000 hearers of the Word for the first time. These women devote their time to Hindu, Roman Catholic, and Mohammedan houses. They are not engaged among the coarse and rough, but generally in homes of the better class. where intelligence, tact, and good breeding are requisite. They visit with Bibles and tracts in their hands, teaching the ignorant to read, and leading the lost to Christ; sometimes reaching even the husbands, who listen to the reader, per haps from behind a curtain. In the Ceylon Mission 22 Bible-women are employed, in Asia Minor 58, and smaller num ber. s in other countries. Their wages are some times rated at $5 per month in Bulgaria; in Mardin, Eastern Turkey, they receive $35 a year; in places in India about $30. In Mexico missionaries take the high ground that they want voluntary workers and not paid women, and the} have Christian women at ( )ii- huahua who call themselves "\Villing\Vork- ers, "and pledge an afternoon or more a week toa Bible-WOinau a proper labors, and their mis sionary says of them, "I do not know a drone in the hive." Touring. Some missionaries combine teach ing and touring. Two ladies at Harpoot, Tur key, after teaching for years, are devoting them selves to the arduous life of itinerating among the sixty out-stations of that field. Of them a missionary wrote in 1888: "We have had to hold them back all winter. They have done grand service in schools, women s societies, house-to-house and hand to-hand work, and not less in evangelistic meetings with women, with audiences of a hundred and fifty to three hun dred, and in the superintendence of Bible- women. If they should be compelled to give up, what would become of the work out in the field?" Of the " woman s societies" referred to above, one of these very ladies reports: " They are ac complishing a quiet work. It is theirs to make the pulpit-seat comfortable with a cushion, to buy carpets for the church, help support the girls school, buy a communion service, white wash the chapel, etc." Of the spiritual work she says: " Daily preaching services and women s meet ings are crowded, and the noon-day meetings at stables are of deep interest. Inquirers come to us at all hours, the sunrise prayer-meetings are tender and solemn, and we hope that souls are added to the church of such as shall be saved." In Central Turkey touring is extensively car ried on. In European Turkej one lady gives herself exclusively to evangelistic labors. In Starnboul two carry on city missions in the form of Sunday-schools, coffee-house tract-distribu tion, mothers meetings, prayer-meetings, and night school. In North China, at Kalgan, Tung-cho, Pang Chuang, and Pao-tiug-fu, the whole missionary work is in that stage of development when hand-to-hand evangelistic labor is demanded, and several ladies give themselves to it exclu sively, and with large success. One of them recalls how timidly the first few women came to Sunday-school in Tung-cho sixteen years ago, and now she sees 158 crowd into the chapel in a morning. In Japan, evangelistic work is many-sided. It is close at hand in the city; or, it carries la dies on trips hundreds of miles from home, vis iting isolated Christians and country churches, and preaching among the heathen. Miss Dud ley of Kobe on one such tour met 350 Chris tian Japanese women, and talked with the majority personally. Listeners are so eager that the missionary s stay is never quite long enough, and her mind and body are kept on a stretch from morning till late at night. Or, evangelistic work is special and unique, as that of Miss Colby at Osaka, who has had elas.se- of men teachers, policemen , merchants. Refer ring to her experience of men crowding into her woman s meetings, she says: "A mission ary is very much like firemen during a con flagration each one is on the ground to save as much as possible." Another lady in Kobe taught English to a class of 60 women, preced ing the lesson with a half-hour of Bible. The WOMAN S WORK FOR WOMAN 497 WOMAN S WORK FOR WOMAN class soon petitioned to make the Bible lesson an hour long; within this class grew up, besides, a weekly Bible-class. The Christian Japanese woman who accom panies the missionary oil her tours is a very important person. One is thus described: " She has a gift for addressing audiences; she is self-poised, clear, and almost eloquent. We spoke in three places before students of high- schools in all to 800 young people." Of another, at a time when 80 out of an audience of 100 proved to be men : My helper is a spirited litt le woman, and rises to the occasion beautifully. She spoke on temperance wisely and pointedly." Medical Department. There are three med ical centres in China. At Kalgau, under the shadow of the great wall, Dr. Virginia Murdock has a hospital (which is equally an opium refuge), and a dispensary, and teaches women to read, even to embroider. She "goes off into the country on tours, staying sometimes twenty days. She takes a servant or Chi nese helper with her, medicines, hooks, bedding, cook ing uteusilsand foreign food, and puts in three weeks of as hard work and as much discomfort as can be imagined. When opium patients come to the hospital she has & plain talk with them. If they are not frightened away, she makes them deposit a sum of money, which she keeps if they run away before the treatment is over; but if they have pluck to stick it out, she gives it back when they go home. For three days, sometimes four, they are in fearful misery, and keep up a series of howls and groans. To go into the hospital in the even ing is like stepping into Pandemonium itself. Her pa tients seldom give out during the process. 11 A second hospital, at Foochow, is nearly completed. In 1888 Dr. Kate Woodhull treated 3,398 cases, 1,000 being new patients. She took $246 in fees, and has received un qualified confidence and praise from the Chinese. She is training a class of young women in medicine. There is also a dispensary at Tuug-cho, China. In Kyoto. Japan, a hospital and training- school for nurses constitute a branch of the Doshisha University. The land was purchased with the gifts of 553 Japanese, and the buildings provided by friends in America, especially young ladies of the "Interior." There is a general ward for 12 patients, an obstetrical ward for 8, a house to accommodate 30 nurses, and other buildings. All were formally dedi cated November, 1887. The head of the training-school is Miss Richards, who left the post of superintendent in the Boston Hospital to assume these duties, and the clinics are di vided between Dr. Berry and Dr. Sara Buckley. There were five nurses in the first class, all ear nest Christians. Other institutions under care of these Boards are training-schools in Kobe for women evan gelists and kindergarten teachers. An object of special effort in 1889 was an im proved school-building for Bombay, for which $10.000 were contributed. Woman s Foreign Missionary So ciety of the Methodist Episcopal Church. On a stormy day in March, 1869, a few Methodist women met in the Tremont Street Church, Boston, Mass., and organized the Society bearing the above name. In May fol lowing, at a special meeting, it was voted to send out their first missionary. In November two ladies were sent to India, and have done distin guished service for missions ever since. The constitution of the Society provides for a General Executive Commitee, composed of delegates from each Branch, who have general management of the affairs of the Society. It is now composed of ten associated branches, stretching from the Atlantic to the Pacific, and from New England and the Lakes as far as Vir ginia and Arkansas on the south. Unlike most Woman s Societies, it disburses its own funds, and chooses missionaries without direc tion of the General Board of the Church. The few salaries paid at home are remarkably small, while those of missionaries are thought to aver age higher than in other denominations. The method adopted for raising funds to prosecute the work of the Society was the usual plan of Woman s Boards, viz., every Christian woman to lay aside two cents a week, or pay one dollar a year as a membership fee. When the first missionary departed there was not money enough in the treasury to pro vide the entire expense. " Shall we lose Miss Thoburu," said one of the committee, " because we have not the money in our hands to send her? Rather let us walk the streets of Boston in our calico dresses." So they borrowed the money, and in their history of twenty years since have never been in debt, nor has one of their branches failed to meet its obligations. The twentieth annual meeting of the Society was held in Detroit, Mich., in October, 1889. Its sessions occupied nine days, and the busi ness was transacted in presence of large audi ences by three delegates from each of the ten Branches. The rate of progress within the Society may be indicated by the figures following: At the end of the first year the number of auxiliaries was 100, money raised $4,546.86; fifth year, auxiliaries 1,839; $64,309.25; tenth year, 2,172 auxiliaries; $66,843.69; twentieth year (1889). 5,531 auxiliaries; $226,496.15. The total membership is 138,950. The auxiliaries include 501 societies of young ladies and 748 Children s Bauds, which last began to be organized in 1879. The contributions of 1 889 were the largest in the history of the Society, and an advance of $20,000 over the previous year. The money raised in 1890 amounted to $220,329.00. Since 1883 a German constituency has also been growing up, which includes 52 auxili aries in Europe and 141 in the United States, having a total membership of 4,082. And yet the committee are obliged to- report that only one woman in eleven connected with the Methodist Church is a member of the Foreign Missionary Society. "The Heathen Woman s Friend," issued in 1869, had a subscription list of 4,000 the first year, and paid expenses. It has remained in the same editorial hands ever since, and having been enlarged from time to time, became in 1875 a paper of 24 pp., at fifty cents. It is il lustrated, has 19,800 subscribers, and pays, be sides its own expenses, for nearly all the miscel laneous literature issued by the Society, which amounts to more than 2,000,000 of pages annu ally. The paper is published at 36 Bromtield Street, Boston, Mass. A German edition is also published, and has 1,776 subscribers. An illustrated eight-page zenana paper, " The Woman s Friend," is also printed in four of the dialects of India, and reaches 25,000 women readers. It is carried by an endowment fund of $25,000. The recent death at Madras of the editor of the Tamil edition was a WOMAN S WORK FOR WOMAN 498 WOMAN S WORK FOR WOMAN great loss. The " Child s Friend " appeared in 1890, a small monthly, fifteen cents per year. The Society has sent into the foreign Held 137 missionaries in all, of whom about 100 are still in active service. Some at home on leave are hoping to return, and 9 have died; 28 went out in 1889. These missionaries are located in India (33), China (22), Japan (20), Korea, Bul garia, South America, and Mexico. The fol lowing outline indicates the order in which different branches of work have been assumed: 1870 Third missionary to India. 1871 Two ladies to China. 1873 Beginnings in Mexico and South America. 1874 Beginnings in Japan and Africa; the lat ter afterwards abandoned. 1877 Bible readers in Italy and Bulgaria. 1879 A school for Eurasians opened in Cal cutta. 1882 Chungking occupied in West China, and a hopeful work carried on until all the mission property was destroyed by a mob in 1886. 1884 Chinkiaug, on the Grand Canal, occu pied. 1885 Missionary to Korea. 1886 Nanking, "China, entered. 1887 A lady sent to Singapore. 1888 Beginnings in the great heathen city of Muttra. India. Property held by the Society in its several missions is rated at about f 300,000. Schools. There are some 250 schools of all kinds connected with the missions, of which the most important boarding-schools are as fol lows: In Japan: At Tokyo, where 34 were baptized in 1888; Aoyama high-school, where all but two were Christians in 1889; Nagasaki, which has the finest building in the city, and where 85 were converted in 1889; Hakodate, which allows 55 scholarships, though only 19 pupils are wholly supported; and Nagoya, which had 86 pupils, all self-supporting, and a number con verted during 1889. In Korea; At Seoul. In China: At Foochow, Chinkiang, Kiukiang, Nanking, and Peking. In India: Five in the Rohilkund district, of which that at Moradabad has 150 girls from more than 50 villages. There are over 300 in telligent. Christian women in this province, more than 500 girls in higher-grade schools, and about 900 in schools of all grades. Fifty young women, students wives, are in the training- school at Bareilly. In the Oudh district are 4 boarding-schools, including that at Lucknow the oldest and most notable of all. About half the pupils here are Eurasians, all pay their entire expenses, and the school itself became a chartered woman s college in 1890. In the Kumaon district are four schools, of which Pithoragarh and Naiui Tal are the largest. In the former there is scarcely a girl, with the ex ception of the little ones, who has not become a Christian. They " sew two hours, study four, work in the fields two, and do all their own grinding, cooking, and washing." The Cal cutta school is the largest under care of the Society, and occupies one of the largest build ings in India used for a girls school. It is self- supporting, and requires 13 teachers besides the American ladies. The pupils are of eight or nine races, and out of 200 members 77 have united with the church. Bombay, Singapore, and Rangoon in Burma, each have a school. In Mexico : At Puebla, where in 1888 nearly every scholar became a Christian; Mex ico City, where was a revival in 1^89. In South America: At Rosario, in Buenos Ayres, where is a " Home." The number of house-pupils varies from 20 in Puebla and Seoul, to 78 at Cawnpur, 90 at Calcutta, and over 100 in some of the Japanese schools. In all cases day-scholars bring the number much higher. The Bareilly Orphanage has nearly 200 girls. The school s are arranged to reach all classes. There are more than 4,000 children in city and day schools in the North India Conference alone, and 935 girls in the Society s schools in Mexico. Evangelistic Department. Direct evangelistic work is done in all the missions. From the 70 centres in the North India Conference, 220 Bible- women regularly visit 4,000 houses, and more than 6,000 women are receiving religious in struction. A large itinerating work is pro.-e- cuted in the villages of Rohilkund, and about Gonda, in Oudh; and at a camp-meeting held near Moradabad, in the summer of 1889, 300 intelligent and neatly dressed "King s Daugh ters" were present. A large evangelistic work is also carried on in the Foochow district, China, where one Bible- woman reported for the year: " There came to me to hear the gospel about 1,700 women," and where one of the missionaries in the spring of 1889 thus summed up a single itinerating trip: "This is a hurried recital of 45 days work, in which 1.442 heathen women were told in all your afflictions He was afflicted, and men unnumbered; 16 schools were visited, 32 meet ings attended, 36 visits made, and 500 miles travelled in Chinese boats and sedan-chairs." There are seven Bible-women employed in Italy. Other Evangelistic agencies are: The Sunday- school, which is universal, and established at 67 points in Oudh alone; women s meetings, hav ing regular attendance of 58 in Tokyo, some times 90 at Seoul: refuges at Lucknow and other places; a widows home at Lodipore; industrial classes; a women s workshop in Rangoon, where over 30 women are employed in sewing under direction of a forewoman; orphanages at Mexico City, Madras, and other places; and instruction in leper asylums. A new feature is Deaconess Homes at Cal cutta, Lucknow, and Muttra. At the latter evangelists are trained. There are also training- classes for women at several places notably Yokohama, Japan, and Peking, China. Medical Department. The Society has a no table record in this line. Its medical women are stationed in four cities of India, four of China, and one in Korea. Medical work is also in prog ress under other instrumentalities, e.g.. at Bi- thoor, near Cawnpur, where one of the Christian native women who took a medical certificate in India treated successfully nearly 1,000 Moham medan and Hindu women in one year. Twelve Christian girls are studying medicine at Agra. Of two physiciaiisof this Society, special men tion is appropriate of Dr. Clara A. Swain, be cause she was the first of all. and of Dr. Leonora Howard, because it was given to her to be con nected with a great providential opportunity, one of the most marked in all the history of modern missions. WOMAN S WORK FOR WOMAN 499 WOMAN S WORK FOR WOMAN The urgent representation of the wife .of a missionary at Bareilly, India, led the Society to inaugurate a medical mission there, at its very start, and one of the first two missionaries sent out was Dr. Clara Swain, a graduate of the Woman s Medical College in Philadelphia. She readied Bareilly in January, 1870, and dur ing the first six weeks had 108 patients; during the first year 1,225 were received at the mission house; the second year they built a dispensary, the third year a hospital. The fourth year there were 3,000 dispensary patients with 150 out-door patients; and woman s medical mis sions were no longer an experiment. It had been hoped the doctor might unlock zenana doors; 38 new zenanas were opened through the hospital at Bareilly in 1874, and four Bible-women became necessary to the mis sion. It was faintly hoped that women would emerge from the zenanas to consult the doctor at her dispensary. They came, shut up in their doolies, which were carried into the dis pensary, and inside which they stayed, one cur tain only thrown aside, while they received their prescription. To quote one instance from a letter from Dr. Swain at the close of 1874: " This morning a Mohammedan lady came in a conveyance which could not be brought into the room. She was young and pretty, and her husband seemed quite perplexed, as there were several men at work on the road in front of the dispensary. I assured him that an umbrella was quite sufficient to protect her from their sight, but he was not satisfied until he got the second one and held it over her while she came in."* After fifteen years of valuable labors be stowed at Bareilly, Dr. Swain severed her con nection with her Society for the sake of entering what seemed a Providential door to wider use fulness. The Rajah of Rajputana called her to attend his wife at Khetri, and her success led to her remaining as permanent physician there. No restrictions are placed upon her, or the Christian women with her; and they have been for four years scattering Christian books, teach ing Christian hymns, talking among the women of the palace and establishing schools, all at the expense of the rajah. Dr. Leonora Howard, a graduate of Michigan University, Ann Arbor, reached Peking in 1877, and in the latter part of the next year, while in the full tide of very onerous and useful labors, she was interrupted by a call to Tientsin. Lady Li, wife of the distinguished statesman Li Hung Chang, then governor of the province, was seriously ill, and the viceroy, who was very fond of her, had gone so far as to call in a foreign physician of the London Missionary Society. But the doctor could not overstep the bounds of Chinese tradition to give her suitable care, and the lady from America was suggested, So the man next to the emperor despatched a special courier and a steam-launch, and Dr. Howard was brought to Tientsin. Her remedies were effective, and Lady Li gradually recovered. Dr. Howard was then pressed to remain permanently at Tientsin, which she did by advice of all the mission. Apartments in one of the finest temples in the city were placed at her disposal for a dispensary, the expense of which Lady Li herself defrayed. During * "Medical Work," published by W. F. M. S. of the M. E. Church, p. 59. the first five months, 810 cases were treated there, and 1,000 more at a second dispensary in another part of the city. A hospital was built in 1881 under the auspices of the Society, and Dr. Howard continued in charge of it, while also making professional visits in families of the highest officials, and combining religious in struction and medical labors without restraint, until her marriage in 1884, to a member of the London Mission. During all that time her re lations with Lady Li remained most cordial, and she had the pleasure of warmly commend ing to the viceroy one of the treaty commis sioners from the United States the man whose name was on her medical diploma, President Angell of Ann Arbor. The hospital has been ably carried on by Dr. Howard s successors. Two things in recent reports from the mis sion are specially suggestive of the broad results: First : The large number of missionary socie ties and bands of King s Daughters among the converted women and school-girls. They are to be found in Mexico, Italy, Bulgaria, Japan, China, and there are twenty in India. Second: The conferences held, composed of native w T omen who have been trained in the missions. Of one such at Foochow, in 1886, a Chinese brother exclaimed, "This is wonder ful, and we never thought to see it here; but last year the telegraph came, and this year the woman s conference!" The women attending read carefully prepared papers on such subjects as, " The importance of the Holy Spirit s aid in preparing for work;" " Can Christian women be admitted to schools?" "The importance of attending prayer-meet ings." At Luckuow as many as 600 have met for a day in such a conference. Some of the events of 1889 were the establish ment of a home and orphanage in the city of Rome; purchase of new r properly at Foochow and Peking; and opening a new school-build ing, with 50 pupils, at Hirosaki. The Society is making an effort to raise $50,000 for the college at Lucknow. The Woman s Missionary Society of the Methodist Episcopal Church (South) was organized by General Conference at Atlanta, Georgia, May, 1878. It is composed of thirty-four conference societies. The corre sponding secretary of each conference, together with five officers and six managers, constitute the Woman s Board, which is the executive body of the Society. The Home force consists of: Auxiliary so cieties 1852, membership 38,203; young peo ple s and children s societies 890, membership 27,263. Total receipts for year ending May, 1890, $75,486.54. " The Woman s Missionary Advocate" is published monthly at Nashville, Tenn. Price, 50 cents. It is self-supporting, with a circula tion of more than 11,000. The Society also in 1889 printed and distrib uted without charge 1,500,000 pages of leaflets. Abroad the force is represented (January, 1891) by: Missionaries, 32, of whom 14 are in China; assistants. 27; native teachers. 27; board ing-schools, 10; day-schools, 24; pupils, 1,248; hospital, 1. The value of property held by the Board is $181.000. China was the first field entered, in 1878; and the following stations were occupied in the WOMAN S WORK FOR WOMAN 500 WOMAN S WORK FOR WOMAN order given: Shanghai, Nantziang, Soochow, and Kahding. Boarding-schools JUT carried on in all of these cities. There are nine church-members in the Clopton School, Shanghai. The teacher at Soochow says in a late report that her school had road the entire New Testament during the year, the older girls were neat and patient needlewomen, and 14 out of a school of 21 were probationer-. At Soochow Dr. Mildred Philips has charge of a woman s hospital, whose whole cost building, site, and equipment was $10,000. It comprises a two-storied home for the medical missionary and others, a dispensary, two wards, and an operating ward, with cheap buildings for servants, kitchen, etc. The hospital was opened in October, 1888. Several schools in the mission are Anglo- Chinese, and two ladies at Shanghai give their entire time to teaching in the Anglo-Chinese College for young men. Work at Kahding was opened by a lady of ten years experience in China, who went, with Chinese assistants only, to make a beginning in that large, walled city. At the end or a year she had six day-schools with 76 pupils, with five Chinese teachers and a Bible-woman at work. The Society entered Brazil in 1880, and occu pies stations at Piracicaba and Rio de Janeiro. They have boarding-schools at both places, with about 100 girls in the former, although only 20 are house-pupils; the latter school re ceives children from two to thirteen years old. A school for young boys in Rio is also under care of the ladies. The language of all the Brazilian schools is Portuguese. In 1881 the Society entered Mexico, where it has stations at Laredo and Saltillo. The girls school in the former place enrolls 144, and a boys school of 39 is self-supporting. The Laredo Band is a missionary society in the church, which has contributed from $40 to $60 in a year. The school for girls at Saltillo closed its first year in December, 1888, having received $. 82.15 (Mexican) for tuition, which, aside from the missionary s salary, was sufficient to cover expenses. Instruction is given at both stations in day-schools and Sunday-schools. Harrell Institute, in the Osage Nation, Indian Territory, is also under care of this Society. The Woman s Foreif/n Missionary Society of the Methodist Protest ant Church was organized in Pittsburg, Pa., in 1879. Before that date moneys raised by local societies had been sent to the foreign field through others, especially the Woman s Union Society of New York. Administration of the affairs of the Society is vested in a General Executive Board, to repre sent all the branches, and to meet annually a plan in harmony with the government of the church. The first representative of the Society abroad died on her way to Japan. The home force consists of 20 branches, 320 auxiliaries, 60 mission bands, 3.000 to 4,000 membership. Contributions for 1889-90 were $3,566.07. "The Woman s Missionary Record" is a monthly paper, published at headquarters 5n Pittsburg, at 50 cents. Anroad. This Society has five missionaries, all in Japan. They have a prosperous girls school at Yokohama, which lately moved into a new and improved home, built at a cost of nearly $6,000, and said to be capable of housing 150 pupils. They have also a station at Nagoya. The secretary says: " Besides our regular teachers, we have Bible-readers and assistants among the older pupils, who render good ser vice as interpreters and teachers of primary classes. Our Society is one of the youngest, but it is hopeful. With faith and courage we have entered the open door, and in obeying the last command of our blessed Master, we can confidently claim His promise, Lo, I am with you alway, even unto the end of the world. " Women s Mite Mission art/ Society, African Methodist Episcopal Church. Organized 1874. The object of this Society is to aid in "the evangelization of the world, and especially the island of Haiti." It is auxiliary to the Missionary Board of the Church, and is centred in Philadelphia, where the officers hold a quarterly meeting. The Society enrolls 200 auxiliaries. Annual income is about $1.000. The general work is managed by the mission ary secretary of the church, and the funds are chiefly expended on the salaries of mission aries. Woman s Boards of the Presbyterian Church (North). Woman s Foreign Mis sionary Society; organized 1870; 1334 Chestnut Street, Philadelphia, Pa. Woman s Board of Missions of the Northwest; organized 1870; Room 48, McCormick Block, Chicago, 111. Women s Board of Foreign Missions; organized 1870; 53 Fifth Avenue, New York City, N. Y. Woman s Foreign Missionary Society, Northern New York; organized 1871; 232 State Street, Albany, N. ^. Woman s Board of Mis sions of the Southwest; organized 1877; 1107 Olive Street, St. Louis, Mo. The Occidental Board; organized 1872; 933 Sacramento Street, San Francisco, Cal. Woman s Board of the North Pacific; organized 1888; headquarters, Portland, Ore. The last of these Boards is constituted for both home and foreign missions, and its territory is Oregon, Idaho, and Puget Sound. Its third contribution sent to the Mission House for the Board of Foreign Missions was in 1889-90. and amounted to $944.92. In the general statements following, this Board only, of the seven named, is not included. All of these Boards and Societies originated in the enlarged life of the Presbyterian Church after the reunion in 1870. They bear a uniform relation towards the Assembly s Board of For eign Missions, and though they are "sometimes more aggressive in their enterprise than the As sembly s Board, the first instance is yet to be known in which its decisions have not been cheerfully acceded to. Names and testimonials of missionaries are presented, but no appoint ment is ever made, no salary is fixed, no field assigned, no apportionment of work adopted. except by the central Board in New York, and this uniform policy is cheerfully acquiesced in." So the president of one of these Board-, re ferring to the same relation, has said: " Recog nition, co-operation, and courtesy from our fathers and brethren we do indeed de-ire. and we can truly say we have all and abound. The deliverances of every General Assembly in regard to our work have been uniformly WOMAN S WORK FOR WOMAN WOMAN S WORK FOR WOMAN favorable and eulogistic. . . . Our loyalty to the Assembly s Board is unquestioned. The constituency of these Boards in 1891 is noi less than 6,500 auxiliaries and bands. Their uniti d contributions sent to the Mission House in 1889-90 were $280,385.51, besides many special disbursements. While independent of one another in their home management, these societies unite in the publication of two monthly magazines, both illustrated, and both fully self-supporting. "Woman s Work for Woman" is a 32-page magazine published from the Mission House at 53 Fifth Avenue. New York, at 60 cents per year. It has a subscription list of 16,000 to 17,000. It publishes the receipts of every auxiliary and band of these Boards, reports their annual meetings, serves as a means of communication between their several head- quarters and the auxiliaries, and, especially, keeps the thread of history of the women mis sionaries of the church and their varied work abroad. "Children s Work for Children" is a 20- page paper published at 1334 Chestnut Street, Philadelphia, at 35 cents single copies, or 25 cents club rates. Each of the larger boards publishes thousands of copies of leaflets annually. Abroad these societies are represented at the opening of 1891 by 305 missionary ladies in ac tive service, besides many missionary wives who co-operate with them as they are able. Of these missionaries eleven are physicians. The missions are among North American In dians; in Mexico and Guatemala; in Brazil, Colombia, and Chili; in West Africa; in Syria, Persia, India (three missions), Sinm and Laos, China (three missions), Japan, and Korea. I. THE PHILADELPHIA SOCIETY. At a meet ing called in Calvary Church, Philadelphia, May, 1870, a committee was appointed to draft a constitution and submit it to the Assembly s Board of Foreign Missions. This having been duly presented and accepted, "The Woman s Foreign Missionary Society " was formally or ganized in October of the same year. The president then chosen retained her posi tion until 1890. The aim was to send out and sustain women in the foreign mission field, an-.l support the work which they might be able to develop. At the end of six months the Society en rolled 48 auxiliaries and 30 mission bands, had raised $6870.35, and assumed the care of 14 missionaries. The income for 1871 was: $10.000; for 1889- 90, " twentieth year," $141,487 88. The home force in 1890 was : Presbyterial societies, 48; auxiliaries, 1,233; bauds, 1,190; total membership (about) 65,000. Abroad: Missionaries. 141 (of whom 2 are physicians); on furlough, 18; missionaries added during the year, 10; missionaries transferred, 2; missionaries self supporting, 5; native assist ants, 82; missionary teachers, 10; boarding- schools, whole or in part, 33; day schools, 153. Seven young women are studying medicine preparatory for service under this Society. The territory covered by this Society is Pennsylvania, New Jersey, Delaware, Mary land, District of Columbia, West Virginia, Tennessee, and all of Ohio except four presby teries. II. THE BOARD OF THE NORTHWEST. This was organized in Chicago by a few ladies, who, for reasons of expediency alone, withdrew from. their Congregational sisters, with whom they were happily associated in labor. At the end of rive months the report stood: Auxiliaries, 50; life-members, 24; paid to the treasury, $3,545.85; missionaries adopted, 7. The home force in 1890 was: Sy nodical societies, 10; presbyterial societies, 66; aux iliaries, including young people s societies and bands: 1661. Income tor 1889-90, $80.643.93. Abroad: Missionaries, 69, of whom 6 are physicians; hospitals, 4. "El Faro," an illustrated Christian news paper in Mexico, is supported. The name of this Board indicates the terri tory which it covers. Its eastern boundary is in Ohio. III. THE NEW YORK BOARD. This was or ganized in New York City, under the name of " Ladies Board of Missions of the Presbyterian Church." Its beginnings were fostered by aid and encouragement from secretaries of the Assembly s Boards of Home and Foreign Mis sions, to both of which it was at first auxiliary. At the end of the first year it had 22 auxiliar ies in New York City, and 25 in other places ; its contributions had amounted to $1,164 ; and it had assumed the care of eight missionaries, six of whom were abroad. In 1883 the devoted and honored president, Mrs. Jas. Lorimer Graham, died. To her more than any other was owing the success of the thirteen years previous, and advantageous changes which she had already contemplated were carried into effect that same year. The Home Missions Department was, as a measure of expediency, transferred to the Woman s Synodi- cal Committee of Home Missions, and the orig inal name was changed to Women s Board of Foreign Missions. Contributions to the Central Treasury, aside from independent disbursements, stood as fol lows, in the years specified : 1875, $9,907.74 ; 1880, tenth year, $19,099 ; 1890, twentieth year, $58,305.27. The home force in 1890 was: Auxiliaries, 504; young people s societies, 121 ; bands and con tributing Sunday-schools, 358. The force abroad is represented by 55 mis sionaries, of whom one is a physician. Of 100 foreign missionaries who have been for a longer or shorter time connected with this Board, one of the first year, another of the sec ond, and three others of the third j r ear are still in active service. The first treasurer is still gratuitously serving, but the Board was deeply bereaved in 1887 by the death of the second president, Mrs O. P. Hubbard. The Board occupies the most of New York State and Kentucky, and has certain societies in New Jersey and in New England. IV. THE BOARD OF NORTHERN NEW YORK. This covers four presbyteries in the north eastern part of New York State, viz., Albany, Cham plain, Columbia, and Troy. Its contri butions to the central treasury were as follows, for the years specified : 1872, $1,180.00 ; 1875, $4,750.00 ; 1880, $5,740.35. The home force in 1890 was: Auxiliaries, 96; bands, 100; income for the year, $9,692.35. Abroad: Missionaries, 4; native pastors, 5; other native assistants, 21; schools and scholar ships, 64; besides miscellaneous work. V. THE BOARD OF THE SOUTHWEST. This is constituted for both home and foreign missions, WOMAN S WORK FOR WOMAN 502 WOMAN S WORK FOR WOMAN and its name denotes the part of the country from which it draws its constituency. The home force in 1890 was: Auxiliaries, 191 ; bands, 123. Total membership, 5,461. They report out of 15,000 Presbyterian Church women in the State of Kansas only 3,016 in their auxiliaries. Receipts for the foreign fund for 1889-90 were $7,102.00. Missionaries, 12 in the foreign field and 12 in the home field. The event of the year is raising $1,000 for a meclical scholarship fund, by which to aid young women to a medical training for the for eign field. VI. THE OCCIDENTAL BOARD. This was organized in connection with the Philadelphia society, and maintained the relation until 1889, when they separated in the belief that greater efficiency would result. The Board has 65 auxiliaries and 70 bands, all within 6 presbyteries. The income for 1889- 90 was $9,555.73, an advance of nearly $3,000 upon the year before. An important charge of this Bpard is a Mission for the Chinese in San Francisco. It includes four departments a school ; a Mission Home at 933 Sacramento Street; the families of girls who have married from the Home 61 in number; and house-to- house visitation, which has been carried on by the same efficient lady for ten years. The Board is represented abroad by 6 missionaries. Work abroad. All these Boards and Societies move side by side upon the mission field, and share each new enterprise. They have together built and are running a schooner in West Africa; they have kindergartens at Canton (China), Kanazawa (Japan), Sao Paulo (Brazil), and other points; they have orphanages at Fut- tehgurh, lloshyapore, and Saharanpur (India), and Seoul (Korea); they meet all the expenses connected with their work at home, and pay unappropriated into the treasury of the As sembly s Board five per cent of their receipts, for contingent expenses connected with their special departments. Societies in one Western State contributed $1,000 in 1889 to prevent re trenchment in schools. Several individual ladies support a substitute upon mission ground. The largest legacy ever given to Presbyterian foreign missions was given by a lady, and the total contribution? of these societies since the beginning (outside of legacies) have been about four million dollars. Their heaviest responsi bilities, however, have not yet been named. They are in the usual departments of woman s work educational, evangelistic, medical. Medical Department. China. Six of the eleven physicians representing the societies are in China, where are also three hospitals for women and children. One of the latter is the Mateer Memorial at Wei Hien, in Shantung, where two ladies have lat -ly taken charge. Another is the Douw Pavilion in Peking, built by one lady; a physician and trained nurse have been in charge here since 1887. The third is a woman s ward in the large Mission Hospital at Canton. Dr. Mary Nileshas had charge for about eight years, and has also shared with Dr. Mary H. Fulton the care of several dispensaries. The latter lady has repeatedly tried with her medicine case to open the door for her brother (an ordained missionary) into the unoccupied province of Kwong Sai. They were mobbed out in 1886, but have persevered, and are likely to be rewarded with success. Persia. At Teheran there is an annex for women in connection with the Mission Hospital, and a physician went out in the fall of 1889 to assume charge. The Howard Annex for Women, also a lady s gift, has been added to the hospi tal at Oroomiah. In Tabrix another physician is crowded with dispensary and house vi-it>, aid- ing surgeons in operations, studying Turkish, and teaching boys to compound drugs. India. Dr. Jessica Carleton, unassisted, has a dispensary in the heart of Ambala City in the Punjab, and is medically carim; fora leper hos pital as well. At Allahabad the dispensary used for 18 years has been replaced by a new building. The physician is ably aided by as sistants. Korea. In Seoul the lady physician has won goodwill for the mission through her at tendance upon the queen, and has practised in country tours. In several cases societies contribute towards the running expenses of general mission hospitals as the Westminster at Oroomiah. There is also a graduated physician among the missionary ladies in Japan, but the jealousy of Japanese doctors lias prevented her kind services even among the poor. There are in all the missionary fields other ladies, whose natural gifts and experience make them, though with out medical training, useful in administering simple remedies. To one such, in a country- place near Peking, the people knocked their heads on the ground, offering worship as before their idols. Another in Vaga, near Lahore, treated 5,000 cases during ten months of the year 1889. Evangelistic Department. Bible-women. All missionary ladies living in large cities have opportunity to conduct meetings, teach Sunday- school classes, visit and receive the people in connection with the mission churches. Some of them in addition superintend Bible-women, who are supported from America by salaries of from $36 annually in Canton to $50 or $60 in cities of India. Bible-work is speci ally developed in Yokohama and Tokyo, where Christian Japanese women presented a Bible to the empress last year; in Petchaburi, Siam; in West Africa; in Central China, especially at Ningpo; at Canton, where are employed twenty Bible-women; but most of all in India. The memory of one Bible-woman in the Gaboon Mission, Africa, will long be cherished. She could not read, but had a store of Bible- knowledge which she imparted in a quaint and impressive way. She could not write, so she kept a string in which she put knots to indicate the number of meetings held. She died in 1885 " without a stain upon her character." Mrs. Wilder, a veteran missionary in South India, gives herself to house-to-house visiting, colporteur work, preaching among v/oinen, and establishing week-day and Sunday schools. During eight months of 1889 she paid fifty-two visits to villages about Kolhapur City. About forty Bible-women are employed in the missions in North India. Zenana Visiting. A young missionary fell heir to 80 zenanas at her entrance upon service at Futtehgurh a few years ago. It was well she was a missionary child, with an Indian tongue already acquired. One of the evangelists of \\\z Furrukhabad Mission, Miss Belz, has been in service 17 years. " In eleven months," said her last report, " I have paid 309 visits to villages, been in 106 zenanas, superintended WOMAN S WORK FOR WOMAN 503 WOMAN S WORK FOR WOMAN zenana schools in tcwns and villages, attended 12 mi las, and 107 days I devoted to work in the city of Etawah. In North India there are four strictly "ze- unuu visitors, " and many ladies who give more or less time to such work in Lahore, Maiupuri, Furrukhabad, Lodiaua, Jhausi, Dehra, and other cities. At Vaga, near Lahore, ]\Iiss Thiede, who has given 17 years to India, does itinerant work chiefly among a great group of surrounding villages. The Lodiana Mission lately called for 15 women to devote themselves to evangelistic work alone. Itinerating is a form of labor in which many wives engage with their husbands, and many teachers devote a part of their vacations in this way. Miss Cort, who has been 15 years in Petcha- buri, is the duly lady in the Siam Mission sent expressly for evangelistic work. She oversees 12 day-schools, builds school-houses, directs Bible-women, makes systematic country trips, keeps Sunday-school and temperance and mis sionary societies going, and is ready to hold a meeting with women any time and anywhere. In Japan, while over 20 ladies are devoting themselves to schools, none are appointed par ticularly to the department under considera tion, but here and there one has made some time for it. At Takata, 250 miles from Tokyo, a school for girls, two large Sunday -schools, and other means have been used to open the city to the gospel, and it has been done by lady teach ers of Tokyo, who have exiled themselves for months together from sight of a European face, for the sake of what they could do in Takata. In Africa several ladies give their entire time to such labors, and boat journeys and visits to the river towns are a prominent feature in their reports. One lady at Tabriz, Persia, one at Oroomiah, a third at Salmas (having 30 villages), each give their attention tosuperiutendiugschools, to visits among out-stations, or to classes of women .and children. In South China but few ladies have taken tours into the provinces. The largest share of itin erant work in China is done in Shantung. A number of ladies living in Chefoo, Che-nau-foo, Tungchow, and Wei Hieu have devoted a great deal of time and strength in touring with their husbands. One of the number spent the first three mouths of 1889 in unremitting labor among the heartrending scenes of the famine district. She and her husband alone administered relief to 6,000 persons on their regular list, besides special cases. Other ladies Shared the same work for a shorter period. The large number of Chinese women who are members of the country churches of this mission have generally heard the glad tidings from the lips of mission ary ladies. Schools. The societies maintain scholarships in a large number of boys schools; build some school-houses for them; pay the salaries of many teachers in their day-schools; and a few missionary ladies teach only boys and young men, us Miss McBeth, who trains a theological class ot Ne/, Perces in Idaho. But by far the largest item of expenditure in the Society s accounts is girls schools. A hundred missionaries are devoting their lives to the boarding-school. In most cases it is carried on by two together; in some instances several teachers are required. A background of time is necessary in order to mark the influence of an institution upon a whole people, and this condition is supplied in the history of the Oroomiah Seminary in Persia. Fidelia Fiske opened it in 1844 with six wild little girls. After sixteen years of labor, just before returning to America, 93 women sat down with her at the table of our Lord. Fifty years ago there was not a woman in Oroomiah who could read. When this mission celebrated its semi-centennial in July, 1885, an eye-witness said: " The attendance of nearly 800 Nestorian women, the most quiet and attentive part of the audience, was the most impressive feature of the occasion. In response to the request that the readers among the women should rise, fully three fourths of them rose to their feet." Contrast the "decorum and " suitable modest dress of that multitude of women " with their appearance thirty years before, as described by one who lived among them: " If they [the mis sionary ladies] met the women in large compa nies they acted like unruly mobs or herds of Bashan, violent enough to frighten gentle ladies; and there was never one single thing attractive or lovely in these coarse women." Of the first two untutored little girls whom Mar Yohanan led to Miss Fiske s knee with the words, " They are your daughters: no man shall take them out of your hand," one, now a woman of dignified presence and gifted pen, the wife of priest Oshana, was in that jubilee audience. These Nestorian women, who have been edu cated in the seminary, hold large quarterly meetings in villages on Oroomiah Plain, when several hundred of them, with a chairman of their own and a literary and devotional pro gramme before them, spend a day together in prayer and worship and discussion, with original essays and evangelistic plans. At such a meet ing Oshaua s wife gave reminiscences which another present reported for " Kays of Light " (a fortnightly publication to which Nestorian women often contribute), and which tilled sev eral columns, closing with the simple words, " These things said our sister Sarra." Thirty- three boarding-schools for girls are maintained by the societies, in each case occu pying property owned by them, and generally in buildings erected for the purpose. Three of these schools are for Spanish-speak ing girls at Bogota in Colombia, Mexico City, and Saltillo, Mexico. The latter took possession of a new building in 1890, and that at Mexico City was enlarged and re-dedicated in 1889, when it had forty house-pupils, all over twelve years of age. A school for Portuguese-speaking girls at Silo Paulo, Brazil, is limited by its accommo dation to thirty house pupils, but "we could easily double the number." Writing in Septem ber, 1889, of the graduates, their teacher says : "Four have charge of departments, eight arc assistant teachers, and several more are teach ing evangelical schools in the country." The pupils here recite in connection with large day-schools of both boys and girls under superintendence of a gentleman of the mission. In Syria are three important boarding-schools for Arabic speaking girls at Beirut, Tripoli, and Sidou. In the first of these there are 75 in the upper department, two thirds of whom pay full tuition, or $(iO per year. In religion they are Greeks, Greek Catholics, Marouites, Mos- WOMAN S WORK FOR WOMAN 504 WOMAN S WORK FOR WOMAN lenis, Armenians, Jews, Druzes, and Protes tants. At Tripoli, with but about 20 house-pupils there arc KM) (lav-scholars. Income for tuition in isys \\-as $900. Six girls united \viih the chinch in May, 1SH9. Sidon school has nearly f>0 boarders, and a good record of coutributioiis an 1 graduates at work. In Persia, the oldest school is for Xcstorians or Syriae-speaking girls, at Orooniiah. At Ta- bri/ and Salinas they are chiefly Armenian- spi-aking. The eiiildren, as they come in their raw stale to the latter and smaller of the schools, are described: " Little girls would come without the remot est idea of sitting still: oiie minute they would be quiet, book in hand; the next they would be out in the yard or part way home. When we closed, all had learned to sit still and seldom even whispered. Advertising cards should have the credit of most of this, for the children would often cry if they had not been good enough to get a picture." At Teheran six languages are spoken; the nationalities being represented by Armenians, Jewesses, Mohammedans, and Fire-worship pers. Early Sunday-morning prayer-meeting, woman s meeting at sunset on Saturday, and school-girls teaching in Sunday-school are prominent features here. Equally prominent is the industry cultivated. Besides all kinds of housework, to which the girls are trained, 900 articles of clothing or housekeeping outfit, in cluding some 2,500 button holes, were all the product of their needles during two summer mouths of 1889. At Hamadau the Faith Hubbard School, with 40 house-members, is swelled to-more than 100 by day-scholars. The girls are Armenian. Jew, and Moslem, speaking chiefly the former tongue. Three learned the whole Gospel by Mark in 1889. The school is a centre of evan gelistic influences. Conversions take place in all the Persia schools. More is done for Jews at Oroomiah and Hamadan than at any other .stations in the Presbyterian Missions. In India there is a flourishing school called Woodstock, near Laudour, among the Hima layas. It is not for native girls, but for mission ary children, American or European, and for Eurasians. The school supports current ex penses, aside from missionary salaries. Five American ladies are teachers, and the standard is high. The language is English. At Dehra and Allahabad are large schools, and at Kolha- pur, in the south, a smaller one, for native Christian girls. At the latter they speak Mar- athi; in the others, Hindustani. Eight native teachers assist the missionary in charge at Dehra. At the close of 1888 the teacher said. " During the last four and a half years we have put 24 girls into mission work. Some of them are married; all are doing well." In the Siamese Peninsula there are two schools, conducted wholly in Siamese. At Bangkok the needle department brings in favor and money, and they have ceased to give clothes to pupils, aud are trying to require tuition. In 1888 the girls contributed about $70 for benevolent purpose s. At Petchaburi the girls grind the rice in the mill, and the governor sends his daughters. At Chieng .Mai, in the Laos, both Siamese aud Laos are spoken. They have about 50 house- pupils, and the year 1889 was marked by a de- lighlfid work of grace, 18 joining the church during one term. In China the principal schools are at Canton, Ningpo Shanghai, Nanking, Chefoo, Tung- chow,\Yei llien, and Peking. There is general difliculty with bound feel, aud somechildivn are sent home, as from Shanghai, because they will not con>ent to unbind them. The children in these >choo;- commit to memory with facility, and get a store of chapters and hymn-. At Nan king a class of eight little girls lately could each recite 2,000 verses of Scripture. Many of the pupils have become Christians. At Ningpo. eight united with the church in 1888-89, four at Shanghai, and eight at Nanking. There are four departments at Canton: woman s training-school, upper class of girls, primary grade, and kindergarten about 125 pupils in all, of whom 2.J united with the church in 1889- Thirty day-schools cluster about this institution. In Japan the schools are at Tokyo, Osaka, Kanazawa. and Sapporo. At the last-named, one lady alone has kept her school, aud taught besides in a government school for young men. In 1889 she saw I d of her girls confess Christ. From Kanazawa "all the boarding-scholars went home Christians" in 1889. At Osaka 15 were baptized the same year, making 48 in the seven years history of the school. It asks for no scholarships, and pays current expenses out side the salaries of two American and two Jap anese teachers. Two schools in Tokyo were consolidated in 1890, and erected several new buildings. More than 500 children in two day- schools under Japanese control (at Yokohama and Tokyo) are under the instruction and influ ence of the missionaries. There is a school for girls also in the capital of Korea, and several schools among the North American Indians. Except in Korea, where missions are yet new, and in Japan, where the common -schools are under control of government, all the missions of these societies embrace day-schools. There are many in India and China, but the num ber is proportionally greatest in Syria aud Western Persia, each of which has more than 100. The cost of maintaining one in Syria is from $100 to $200 annually, and in the village schools of Persia a scholarship runs from $10 to $32. In those cases where they are supported by the Woman s Boards, these sums are raised, not necessarily by apportioning an entire school to an auxiliary, but the salary of a teacher will be assigned to one, the rent of school-room to another, a pupil s tuition to a third, so as to bring a share of the good work within the reach of even weak societies and bands of young children. These missions have now so many branches, and the business of subdividing the expense of each into shares and assigning them to societies has become so taxing, that a special secretary has been appointed at the Mis sion House in New York to have it in charge. The sum which the Assembly s Board asks of these societies, and which they aim to raise in 1890-91, is $310,000. T/K ff OIIHIII S Hoard of Foreign Missions of the Ifefortned (I>ntch) Church in America was organized in New York City in 1875. Its business is con ducted by thirty managers elected annually, and from them the officers and executive com mittee are taken. The president first elected still holds the position. WOMAN S WORK FOR WOMAN 505 WOMAN S WORK FOR WOMAN At the end of three years the Board had 52 auxiliaries, and had raised over $10,000. At the end of seven years there were 129 auxiliaries, and in that year alone receipts were $10,000. In 1889 there were 263 auxiliaries. Contributions amounted in 189(1 to 2?, 932.37. The Mission Gleaner" is self-supporting, a bi-monthly of sixteen pages, published at 25 cents per year, from headquarters, 26 Keade Street, New York. Abroad. There are 35 missionaries, of whom 12 are unmarried. They are in Japan; at Amoy, China; and in the Madras presidency, India. The oldest and most distinguished institution of the Board is Ferris Seminary for Girls, at Yokohama, Japan. The principal here, one of the gentlemen of the mission, is assisted by his wife and several young lady teachers. In 1889 there were 134 house-pupils, of whom 47 were baptized Christians, and half as many more waited their parents consent to be baptized. In June the same year an enlargement of the building was dedicated. It is called Van Schaick Hall, and includes chapel, reception- room, dining-room, class rooms, and general accommodation for 120 pupils. The Japanese subscribed $1,200 towards the cost of this hall, $750 of it having been obtained through the indefatigable efforts of the Japanese matron of the school. It is the endeavor to make Ferris Seminary, as far as possible, self-supporting, and a fee of $3.50 per mouth covers the Japanese part of the expense. The girls have sewing-classes, the older ones making their own and their little sisters cloth ing, and the younger ones darning beautifully. The first graduate of the school became one of its valued teachers, until her recent marriage to a gentleman of Tokyo, who has long been interested in the higher education of his country women. At Nagasaki is a new boarding-school, Sturges Seminary. Of 20 house-pupils in 1889, 14 were Christian workers. All the pupils study Japanese and Chinese, and receive regular instruction in cooking and sewing. At Morioka, Japan, one of the ladies, assisted by a young Japanese, edits a monthly paper, " Glad Tidings," which requires an edition of 3,000 copies. At Amoy, China, is a boarding-school for girls connected with Christian families. The average annual expense for a pupil, outside salaries of American teachers, is brought within $15. The girls are all taught needlework and cooking. The Charlotte Duryea Bible School for Women, also in Amoy, has twenty-four women in attendance; and both Amoy schools are in care of two ladies, who by relieving each other are able to also teach patients in the hospital, itinerate among country churches.and supervise several Bible-women. A monthly newspaper, the "Church Mes senger," is edited in the Romanized colloquial by a lady of the mission, and has a circulation of about 700, at a cost of a cent per copy. The nine missionaries of the Arcot Mission in India are at six different stations; eight of the ladies are named Scudder. Girls boarding- schools are at Vellore and Madanapalle, at each of which five pupils united with the church in 1889. There are 9 high-caste girls schools in the India Mission, and the numbers of pupils are generally large, as at Vellore, 119; at C hit- toor, 120. Parents who pay to send their boys to school in this district will object to pay for their girls. "It is only with a great amount of persuasion that we can get them to give even as much as ten or fifteen cents a month for the education of their girls." There are 97 village schools in the mission. A late report men tions a Bible-reader at Chittoor, who explained the Scriptures to over 1,600 of her sisters in the year. Zenana visiting is done at different stations. The Board employs about fifty native assistants. The societies have been recently raising funds to assist a mission hospital at Sio-khe, sixty miles from Amoy. The Woman s Board of Foreign Missions of the Cumberland Presby terian Church was not organized until 1880, but already the complaint is made that the church as a whole is far behind the women of the church in zeal and offerings. In 1889 from twenty-nine presbyteries more money was sent to the Woman s Board of Foreign Missions than to the Church Board of Missions both home and foreign. Those who have teken pains to find out these facts publish them in no spirit of rebuke to the societies, for they say at the same time : " Not that the women did too much, but the church did not do enough." The home force in 1890 was : Auxiliaries 793, membership 9,770 ; young ladies societies 8, membership 130 ; children s bands 138; mem bership 1,741. Their contributions for the year amounted to $9,117.35. Headquarters are at Evansville, Indiana, and work of the Board is represented in a depart ment of " The Missionary Record," published monthly at St. Louis. They also print a child s paper, " The Missionary Banner." Abroad. The Board has eight missionaries in Japan, located at Osaka, Nagoya, Shingu, and other places. The Wilmena Girls School at Osaka was opened in 1885; the building was destroyed by fire in 1888, but immediately replaced by a better. The boarding-pupils reported in 1889 were 22, of whom 10 were supported by foreign funds. Nagoya was opened to the mission through one of the ladies who is teaching Bible and in dustrial classes there. Another lady itinerates between the stations, and was at Wakayama when the flood wrecked the church there in the summer of 1889. Two sisters joined the mis sion at the opening of 1890. The Board has contributed to the Mexico Mis sion at different times, and recently appropriated $1,500 to that field, and is now asked by the mission to assume charge of a school at San Pedro. It also has Hogan Institute in Indian Territory. The pupils are whites and half- breeds. The Woman s General Missionary Society of the United Presbyterian Church was organized in 1883, and the same year attained to 335 congregational societies, some of which had already been in existence for fifty years. In 1889 their home force stood : Presbyterial societies, 45; congregational societies, 737; mem bership, 18,687. The Society is constituted for both home and foreign missions. The contribu tions to the latter were as follows for the years named : 1883, $7,546 ; 1885, $10,177 ; 1888, $15,619 ; 1889, $16,704. WOMAN S WORK FOR WOMAN 506 WOMAN S WORK FOR WOMAN " The Women s Missionary Magazine" is pub lished monthly at Xeuia, Ohio. _Pricc, 60c. Abroad there are twenty missionaries, all single ladies, besides co-operatiiiir missionary wives. The missions of this church are in Egypt, and in Sialkot, India, and the mission aries are all located among five stations in each mission. The recent event in India is the establish ment of a Memorial Hospital at Sialkot, for which the societies raised $5,000 in 1888. The institution is in charge of Dr. Maria White, who during her first three years in India treated 12,000 patients at her dispensary and p:iid more than 900 visits to houses, and dispensed medicine in thirty different villages. " These poor, suffer ing ones," she says, "constantly ply me with questions : What did you come to India for? Who sent you? Then I tell them of the love of Christ, who can see how they suffer, and that He has commanded us to come and help them. This answer almost always brings forth the re mark : Your God must be a very kind, good God to send a doctor to the women; none of our gods ever sent us a doctor. Tell us more about your God. And so the way before us opens up, and we try to make them feel that it is God alone who makes the medicine give them relief." The societies are asked to raise $600 annually for current expenses of the hospital. There is a girls boarding-school of about 50 at Sialkot, of whom less than a dozen are supported by their friends. The rest depend on scholarships pro vided in America at $25 apiece. There is room for zenana work and itinerating in this mission. At Jhelum a Bible-woman has 100 houses, and "plenty to do. We have to coax them to make them hear us. It is all by hard persuasion." The ladies of the mission have entreated the Society to send them three missionaries at once as an absolute necessity. The mission has been lately affected by the approaches of Roman Catholics upon their fold. The missionaries in Egypt are located at four stations, and there are excellent board ing-schools in their care at Assiout. Cairo, and Alexandria. In the latter are many Jewesses, and thepupils arepraised for their pronunciation of Arabic. At a prize-giving both Mohamme dans and Copts will lend their presence. In accordance with the principles of the mission, the girls of these schools "are not only daily taught a Bible lesson, but to use the needle in both plain sewing and fancy-work, to cut and make clothes of all kinds used by their people, to wash and iron, scrub and cook, make beds and clean house. In fact, it is the purpose of the ladies in charge to teach them home work and economy." It is also the purpose to train teachers and zenana visitors. Women s missionary societies among the Christians in Cairo and Assiout have taught the people to give for the Lord s work. In 1888 four such societies had an aggregate member ship of 217, and had contributed the previous year $165 for missions. Of one Society, that at Boulak, in Cairo, tlje missionary wrote: " We have many young children who contribute two and a half cents per month. Some of them earn money by sale of fancy-work, or by money saved from the amount allowed them for luncheon. One of our contributors was a slave- woman, but has obtained her freedom. She takes in sewing in addition to daily labor a< a servant, and contributes five cents per month." The schools between Alexandria and the first cataract of the Nile number about 70, and in clude from 5,000 to 6,000 pupils. More than 50 of these schools are entirely supported by the Coptic people. The ladies of the mission long for additions to their force in order to permit the more experienced of them to itinerate among villages of the Nile valley. They re peat the inquiry of one woman: "Is it God s will that we must live on year after year, and no one to preach to us or show us how to live?" The missionary asked intelligent women in Upper Egypt if they went to hear the helper preach, to which they replied, "The meetings are held in a room where there-is no place for us. On Sabbaths we go and sit on the roof of an adjoining house, from which we can hear the preaching." The name of Mrs. Sarah B. Lansing, who lately went to her reward, has been for thirty years inseparably associated with the good work of this mission. Woman s Work of the Fresbi/terian Church (South). Then is no Woman s Board of Missions in this church, but congre gational societies directly auxiliary to the For eign Missions Committee of General Assembly have been quietly forming for fifteen years. There were 537 such societies in 1889, being 78 more than contributed the year before. Two presbyterial societies have also been organized. In 1888 there were reported 150 children s socie ties, whose contributions aggregated $5,179.41. The General Assembly of 1889 recom mended the formation of foreign missionary societies in all the churches, although an over ture was presented from one presbytery offering arguments against their formation, and depre cating ladies presbyterial unions. " The Executive Committee of Foreign Missions in formally approves the societies, and the women of the church are further heartened to go for ward by the outspoken confidence of the secretaries. "For our part," says the organ of the church, "The Missionary, " "wethinkthe ladies deserve all encouragement. Let a society be organized in every church; let the repre sentatives of these societies come together in presbyterial unions to devise means by which the life and enterprise of the societies may be best maintained. We are not afraid the ladies will do too much." The contributions of the auxiliaries were, from January, 1890, to January, 1891, $30,5(37.01. There are about 1,800 churches in which no auxiliary as yet exists. Abroad the missionary ladies number 39, of whom about half are unmarried. They are in Mexico, Brazil, China, Japan, Greece, and Italy. The Brazil Mission was atllicled in 1889 with the yellow-fever pestilence, especially at Campinas, the largest of the six stations. Schools and evangelistic work were much interrupted, the health of several ladies suffered so as to compel a furlough, and, for the first time in 18 years, death visited the station, tak ing a little child and a gifted ordained young man, "the fiower of the mission." Ten missionaries in China are in four cities of a chain of stations on the Grand Canal, of which Hangchow is the southern terminus. It is also the oldest station, having been opened in !S(i7. There is a boarding-school here of about fifty WOMAN S WORK FOR WOMAN 507 WOMAN S WORK FOR WOMAN girls, besides day-schools, in charge of one lady. Another itinerates in many villages and towns outlying, walking to some of them and going by boat to others. She directs Bible-women, also visits in the city, and dispenses medicine. By the last means she has won admission to many homes otherwise closed against her. "She has been encouraged in finding that the truth taught to a class of fifty girls some eight or ten years ago has not been entirely forgotten. She has come across them in different parts of the city, in the suburbs and villages, and finds that many of them still know the Ten Command ments, can tell the miracles and parables of Christ, and above all they remember that "there is none other Name under heaven given among men whereby we must be saved." One of these fifty girls within the last year made hopeful profession of faith in Christ, and died trusting in Him as her only Saviour." In the temporary absence of this missionary in America, another, borrowedfrom Soochow to fill her place, writes urgently for physicians, "both men and women," for this field. At Soochow the central feature of woman s work is the Woman s Home, which was occu pied by missionaries at the close of 1888. On the same lot with the Home is a chapel, recep tion-room, and school-room for use of Chinese women. Miss Safford, who had been connected with this station for seventeen years, died in 1890. She spent the greater part of the last two years of her life in revising and superintending the printing of her series of Chinese books. She also added two new works to the series, viz., " Talks about Anatomy and Physiology," and a " Primer of Physiology," translated from the Mandarin. These raise the number of volumes in the series to ten. They are popular books, not only in the schools of this mission, but in other missions, and have been requested for publication in several dialects. In the midst of the riot which occurred in 1889 at Chiukiang, 120 miles above Soochow, while property of other missions was destroyed, that of this mission was left undisturbed, owing in part to its location. The newest station is Tsing-kiaug-fu, 140 miles north of Chiukiaug. The wife of a missionary here received 700 visits from Chi nese women during the year, to all of whom she told something of the Saviour before they left. It is hoped to have a Woman s Home here, and through it open a channel of influence to the crowds of burdened women. There are but two stations occupied in Japan, Nagoya and Kochi, in both of which there is teaching done in day-schools and in classes of women. One lady has long aided her husband in Salonica, in Macedonia, a city of 130,000, where the only evangelical preaching for the Greeks is in the little mission chapel. Another lady has taught a school in Milan, Italy, for twenty years, under the auspices of this church committee. Information about these missions is to be obtained from the headquarters at Nashville, Tenn., and through the pages of "The Mis sionary," which devotes a department to wom an s work. Woman s Baptist Foreign Mission- ari/ Society (Nort7i). Woman s Foreign Missionary Society; organized 1871; Tremont Temple, Boston, Mass. Woman s Foreign Mis sionary Society of the West; organized 1871; 122 Wabash Avenue, Chicago, 111. Woman s Foreign Missionary Society of California; organized 1875. Woman s Foreign Missionary Society of Oregon; organized 1888. The appeals contained in letters written in 1869 and 1870 by a missionary wife in Basscin, Burma, led directly to the organization of the first of these societies. These letters pictured the missionary and his wife sinking under their burdens; the sacrifices of Karen Christians to provide school facilities; the large number of girls at Bassein, and the tempting opportunities to teach the women. The writer begged for unmarried women, of whom there were only four in the Burma Missions; and "I am not sure," she wrote, " that you have not a work to do in forming women s societies, auxiliary to the Missionary Union. I believe that is the true course." A few ladies in Newton Centre, Mass., acted upon this suggestion and called a general meet ing of Baptist women in Boston, Ap/ril, 1871. Two hundred responded, and accepted the con stitution which was presented; and in the fol lowing December their first missionary was on her way to Burma. At the end of the first year they had: Missionaries, 6; auxiliaries, 141; receipts, $9,172.63. Fifth year: Missionaries, 18; schools, 20; auxiliaries, 750; mission bands, 80; receipts, |33,260.69. Tenth year: Mission aries, 40; Bible-women, 47; schools, 78; receipts, $50,010.91. Report for 1889. the eighteenth year: Income, $70,666 83; circles or contribut ing churches from ten States and the District of Columbia, 1,377; children s bands, 644. Total membership about 42,000. Abroad: Missionaries, 51, of whom 2 are physicians; Bible women, 56; schools, 154; pupils, 5,212. THE SOCIETY OF THE WEST was organized in Chicago only one month later than that in Boston, and they too had a missionary for Bur ma the next December. This lady met the committee the very day of the great Chicago fire, and her outfit was burned up at the depot. The Society at the East immediately provided for the loss, and the lady went her way with joy. Receipts for the first year were $4,244.69; auxiliaries, 131. Fourth year, receipts reported were $11,105. Record for 1889. Home force : Circles, 1,321; young people s guilds, 209; bands, 294; total, 1,824; receipts, $33,722.09. Abroad : Five new missionaries during the year, making in all 30, of whom 2 are physicians; Bible- women, 43; and 1,500 pupils in schools. Both the Eastern and Western Societies aid in supporting a Home for Missionary Children at Newton, Mass. "The Helping Hand" is the organ of these two societies. It is published monthly in Boston. Price, 35 cents. "The King s Messengers" is a children s paper, at 25 cents. THE SOCIETY OF CALIFORNIA was organized in San Francisco, and receipts for the first ten months were nearly $300. In 1889 they sent contributions to the treasury of the Union amounting to $1,012.20. They maintain three missionaries. THE SOCIETY IN OREGON sent to the central treasury in 1889 $1,599.83, and is represented by one missionary. Total number of missionaries under care of WOMAN S WORK FOR WOMAN 508 WOMAN S WORK FOR WOMAN all these societies is eighty-five. The following facts regarding the mi-sions are given without reference to the separate societies, as their work is all part and parcel of oue wliole. The missionaries are located in the fields of the A B. M. U. : in Burma, Assam, South east India, Siam, China, Japan, and Africa. The six missions in Burma are conducted in six languages, and 90 per cent of the mission ary force are women. Of the schools, 26 are for the Burmans. One of the largest is a girls boarding-school at Ran goon with 160* pupils, of w horn their teacher says that though all do not become witnessing Christians, they lose faith in idols after a year in school. They are not, baptized without their parents consent, but baptisms take place from time to time. At Moulmein is a similar school of 110 girls: " No free pupils admitted; all furnish their own books and clothes." There are also an Eurasian and a Karen school, for girls, in each of these cities. In a day-school at Myingj-an, "the boys, be sides buying their books, pay one rupee per month tuition ; girls, eight annas." Mandalay has recently passed through great trials, in the death of a missionary at the head of her prosperous school and the destruction of property by fire. The largest of the Karen schools is at Bassein, where nearly 400 pupils were in the midst of a prosperous term (in 1888-89) when an epidemic scattered them to their homes. Of 72 house- pupils most are professing Christians. One of the teachers here lias been 22 years in the service. The teacher at Maubiu says : " In accordance with our custom, all boarders have regularly devoted two hours daily to manual labor. The girls, besides doing the necessary work about the house, have woven many yards of cloth. The boys have completed a new fence, and rendered assistance in the erection of their new dormitory." The missionary lady at Toungoo reports: " We have one Red Karen village on the plains near town, which is composed almost entirely of heathen families that have come down from Kareuee to avoid persecution for witchcraft, aud to be allowed to worship the true God. We have a large school in this village, and my hus band reports the Sunday-school wide-awake, and very much interested. In the day-school grown men and women sit beside the little tots, all learning their letters together." Among the Karens "jungle schools" are much heard of. Their teachers have been trained in the boarding-schools. Some of the missionaries alternate teaching school with jungle trips, when their work presents all the evangelistic elements known in other lands. One of these ladies is mentioned in the last re port, who spent a vacation of two months in this way, visiting fifteen villages, and her helpers nine or ten others. In most places we were well received, and had interesting meetings every evening when the people were at leisure to attend, sometimes the crowd remaining late after the regular meeting to hear the singing and glad timngs. .Many of these Karens said they never heard God s Word before, never saw a white woman, nor even a Christian Karen be- * These figures, and all those given by these societies, include day-scholars. fore. Some begged me to come again so they could learn more, and be able to enter this religion, which seemed so good." It is said of the Bghai Karen pupils in the schools, that. S5 per cent have been converted. At Hen/.ada is a Karen school of 165 pupils, where 15 girls kept their pledge to abstain from smoking. In a village sixteen miles out, the first day-school was opened in IHSlj, and the young Karen woman teaching it was paid a monthly salary of seven rupees ($2.50) by the Hen/.ada Karen Woman s .Missionary Society. " This devoted young woman has done such good work, that the children and young people are urging their parents not to work on bunday, aud not to observe heathen practices, but to be come Christians." There are also schools for Shans and Ch ins, and at Bhamo, the most northern station of Upper Burma, a neat little bamboo school- house, and a school for Kach ins, where they teach English aud sewing, aud read Burmese books, as there are none in Kach in. Two ladies in Burma have been correcting proof the one of the revised Burmese Bible, the other of the recent Shan translation. Among the Telugus in India is one of the largest aud best known missions of the Baptist Church, aud many missionaries wives are very active; but at the opening of 1890 the force of unmarried ladies was reduced to five. One of these, a physician at Ramapatam. reports more evangelistic than medical work. At Nellore one lady superintends several schools and translates hymns into Telugu for the children; another directs an industrial work, which brought in (last report) 1,100 ru pees for sewing, knitting, and crocheting. She has charge of six Bible-women. One of these she describes as an " earnest worker aud fear less talker." " She forgets herself entirely, and the other women complain that when they are all out she often forgets the time, aud they go without food till very late. The preachers recognize the good the women do, and often ask for them." Bible- women are a feature at all the Telugu stations. At Ongole are caste schools; at Madras, caste schools again, and zenana visitation; at Kur- nool, 300 miles from Madras, in a population of 20,000, there is no mission work for women. A lady from Madras describes her first ap proaches to these women, who were shy, and ran away from her: " One evening it was to a dozen women, who were bringing home great loads of firewood, aud sat down to rest by the roadside; . . . another evening we walked down a stn et, and talked to the people as they were weaving mats at their own doors. . . . Every Sunday since we have been here, from thirty to fifty have come in, most of them from a village nine miles distant, but quite a number as far as eighteen miles, and they walked. Two Sundays, twenty came from a place called Atmakur, forty miles away. Seven of these were women, two of whom carried infants in their arms. The Christians here, and even some who have not been baptized, every Sunday brought a quarter or half anna each. Some who had no money brought vegetables or grain." Village schools swarm around Cumbum and Vdayagiri, and at the latter place parents an- more willing to send their girls to school than the boys a singular exception to the rule in India. WOMAN S WORK FOR WOMAN WOMAN S WORK FOR WOMAN In Assam woman s work is emphasized at Nowgong, Gauha ii, and Tuni. In the girls boarding-school at the latter place all but six out of thirty-seven Garo pupils were confess ing Christians at the date of the last report. Nearly all are of the second generation of Christians. One lady here devotes herself to the normal school for young men. At Gauhati the missionary reported a wom an s meeting which she conducted in con nection with the Association of Native Chris tians held in that city. "Fifty-eight were present. I called for reports of the mission cir cles organized last year, and all said they had enjoyed their prayer-meetings and given their pice, and all expressed a desire to continue the circles." Very difficult touring is done in the Assam field. In China the societies have a history chiefly at Swatow and Ningpo. Two young ladies were sent in 1889 to Kiuhwa-t u, 250 miles from Ningpo, where they use the Mandarin dialect. A leading spirit for the last twenty years at Swatow has been Miss Adele M. Fielde, with her trained Bible- women, of whom fourteen are mentioned in the last report. They are not selected from those offering themselves, but are sought out and invited for their adaptation and Christian character, and then trained and superintended with remarkable thoroughness. The annual report of the Missionary Union for 1874 says: " Miss Fielde has a cottage for her own use, and a house for her Bible-women, which will contain good class-rooms and ac commodations for thirty persons while they are studying here." These women are sent out two by two from 50 to 60 miles from Swatow, to the country stations, at each of which there are rooms provided for them in connection with the chapel. From the stations they go forth to pagan hamlets, of which there are always 20 or 30 within a few miles. Sometimes they stay several days in a village, lodging with a friendly heathen. "Once a year, " says their instructor, " all the Bible-women return to the school-house in Swatow for about three months continuous study of the Bible. Perpetual con tact with heathenism benumbs their conscience, and they need the quickening influence of a new view of their Lord." These Bible-women receive $2.00 per month and travelling ex penses. They eat and dress as poorly as the women to whom they go, and suffer much ex posure and fatigue. Miss Fielde s literary labors have been im portant. She assisted in the translation of the Scriptures into the Swatow dialect, and prepared a time-saving dictionary, besides other under takings. Failure in health obliged her to re tire from Swatow and return to America in the summer of 1890. The educational work around Swatow is carried on vigorous!} . From the two depart ments of the boys boarding-school fees were received for 1887-1890 respectively, $32.00, $68.00, $83.50. The features at Ningpo are a boarding-school of 40 girls, day-school, Bible-women, and coun try work. A glimpse of the latter is given in the last report: "The usual three boats left our jetty to scatter the seed broadcast amidst the heathen devotees, thirteen native women in two boats, while I occupied the third. All the women did excellent work. It did my heart good to see them witness for Christ, though but a handful amongst the crowds. It is a hard trip, and on the following Sunday many of the w r omeu told me they were in bed two days after it." In Japan the societies have seven missionaries, some of whom are fresh arrivals, while one lady has given thirteen years of service there. The stations are Yokohama and Tokyo, and the ladies are occupied with girls schools and Bible instruction. " All the ladies regretted that our Society had not been more aggressive in the matter of schools, and thought it a great pity that we had not a single boys school in the country." (From " Helping Hand," January, 1890.) The first missionaries of the societies, to the Congo, went in 1887. Seven are on the field at Lukungu and Palabala. The} have had the experiences of pioneers. " One morning they took the tent down before I got my hair combed, and when I turned round, all the carriers of one caravan were drawn up in a circle, watching me with awe-struck faces. I believe they were afraid of my hair. I am the only woman up country with long hair." The name of the hill on which their house at Palabala was built meant "hill of death" a reminiscence of the time when condemned witches suffered here; but in the new state of things, the king, though not a good man, has requested to have the name changed, "as it is no more a hill of death, but life." One of the missionaries, from whom the people in a new place at first ran away, stayed a few days among them, and " they flocked to her tent to hear more of the wonderful words of life. When she first read God s Word to them in their own language, some ran screaming away, greatly alarmed to know that their own language could be talked from a book. They had never heard such a thing before. They plead with her to remain with them, and teach them." The ladies at Lukungu are sheltering the nucleus of a girls home, and teaching 75 chil dren in three classes. Some of the boys have been already received into the church. The societies support Bible-women in France, Sweden, and Russia. At the meeting of the Boston Board of Direct ors in December, 1889, the secretary announced that she had requests "for ten ladies and six medical missionaries, all of w r hich must wait until a deeper consecration in our churches shall greatly enlarge our resources." The Woman s Mission ary Society of the Free Baptist Church. lu 1873 the missionaries of this church in India, sadly weakened by sickness and death, appealed to the women at home. Before they called, the answer had been framed, at the yearly meeting held in Sandwich, New Hampshire, in June, that same year. They had met in convention and organized the Woman s Missionary Society. The Board selects and supports its own mission aries. Homework is carried on among the freedmen at Harper s Ferry and on the frontier. The home force reported in December, 1889, was: Auxiliaries, 273, besides about 30 quarterly meetings which gave no report of auxiliaries. Receipts, $5,686.57. Abroad. The Board has stations at Midna- pore, and Balasore, near Calcutta, India, and WOMAN S WORK FOR WOMAN 510 WOMAN S WORK FOR WOMAN supports four missionaries iu full, besides aiding other ladies sent out by the church. The Sinclair Orphanage at Balaspre was the gift of one gentleman and his wife in New Hampshire!. It shelters about forty girls. There is also a day-school here for Christian girls, and seven Hindu girls schools .u the city and its suburbs. Eleven zenana teachers are employed. Seven Bible-women itinerate through the region about Balasore. They visited 178 vil lages iu 1888-89, and through them a number of women have been received into the church. As one of these said, it was " the love in the hearts of the teachers" that tirst led her to think about Christianity. The support of most of these Bible-women is given by the Indian Female Normal School and Instruction Society of England. A large ragged school is located at Midnapore, and a girls English school; while Bible-women and zenana visitation are features at this station. Woman s Missionary Union Aux iliary to Southern Baptist Conven tion. The first Woman s Mission Societies were organized in 1884. They were congrega tional only, and adopted no common constitution until the appointment of the executive commit tee, who held their tirst meeting in Memphis, Teun., iu 1889. The societies are auxiliary to both the Home and Foreign Boards of the Con vention, and in their constitution expressly disclaim "all intention of independent action." In their " plan of work" they recommend rais ing money by "setting apart a certain propor tion of earnings or spending*," and " deprecate the employment of any method that would put the cause of Christ before the world as a beggar." The headquarters of the committee are at Baltimore, Maryland. The constituency are in twelve States, from which a total of 1,259 societies was reported in 1889. Aggregate receipts for the same year were $30,773.69, of which $18,716.28 were ap propriated to the foreign field. There are 600,000 women iu this church. While the committee sends put no mission aries, there are 18 unmarried ladies in the foreign service of the church. Of these, 13 are in North, Central, and Southern China; 5 in Mexico, and one iu Rio de Janeiro. A society in Virginia has also undertaken the support of a lad} r mission ary in Rome. Th3 societies also aid work of the Board in Cuba and Africa; and a new mission having been lately opened iu Japan, bands and young people are urged to support a missionary in that country. The Committee, true to their position, proffer no reports of foreign work, which must be looked for iu the annals of the Board; but publications of the Board admit monthly re ports from the committee to their columns, and the ladies publish a monthly paper, " The Bap tist Basket," at Louisville, Ky. Price, 50 cents. Woman s Krfcufire Board Sei-enth- day Htfjtfisf Church. Organized 1884. Headquarters, Milton, Wisconsin. Besides the ordinary officers, there are five associatioual secretaries. The Board acts for both home and foreign missions. The church has mission work in China, Hol land an 1 ..n.ongst I he Jews; and the Auxiliary Board sent out it> Lrst missionary iu November, 1889, to have charge of school work in Shang hai, China. The woman s societies are not fully in run ning order, but their secretary says their work " has already proved a spiritual blessing to us all." The contributions to the missionary fund of the church for 1889 were $724.76. The Woman s Auxiliary to the Hoard of Missions of the Protestant Episco pal Chui-ch of the U. S. of America was organized by order of the Board October, 1871. It has become organized, on ecclesiastical lines, into diocesan and parochial branches, each responsible only to its own bishop or rector. It had in July, 1889, 54 diocesan branches, 10 of which are in missionary juris diction. There are 1,000 to 2,000 parochial, besides juvenile, branches. Officers of the Auxiliary are called together for conference monthly at headquarters, 21 Bible House, New York, and trienuially, with all members of the Auxiliary, at the time and place of meeting of the General Convention. At the last triennial meeting in New York City, October, 1889, there were 371 delegates present. The Auxiliary is constituted for both domes tic and foreign missions. The contributions in 1889 for foreign missions were about $30,000, besides boxes valued at $3.456. "The Spirit of Missions" (published at the Bible House, New York City) is the organ of the Board of Missions, and devotes a department to woman s work. " The Young Christian Sol dier " is for the juvenile branches. Besides these, " The Church Mission News" is unoffi cially published monthly by the ladies iu New York: price, 30 cents. Catechisms upon the missions of this church have been prepared for instruction of the children. The Auxiliary aims to aid the general mission ary work of the church through the support of women serving as missionaries, scholarships in foreign and Indian mission schools, contribu tions for general missions (undesignated) through mite-boxes and regular subscriptions, and by special effort at the close of each work ing year. This church is represented abroad by 60 ladies in all, of whom 31 are unmarried. Twelve of these have been sent to Japan dur ing 1887-1890. Several ladies have gone out at their own charges. One is a physician. They are connected with the missions of their church in Greece, West Africa, China, and Japan. Those in China are stationed at Shanghai, Han kow, and Wuchang. At Shanghai one lady teaches English classes in St. John s College for boys, and another with a missionary s wife cares for an orphanage of children and St. Mary s Hall, a school for girls who are received young, and kept iu training sometimes as many as eight years together. A letter written from them at Christmas-time :-- ss said: "We opened the new building tor St. Mary s School, which has just been completed. It is substantially built, much more roomy than the old one, and a palace compared with it." Scholarships are $40 per annum. The Bridgmaii Memorial and the Emma Jones Schools are both aided by the Auxiliary, and there are also many day-schools in Shang hai. At Wuchang the Jane Bohlen Memorial School cared for fifteen girls in 1889. In this city, Dr. Marie Haslep (wrote Bishop Boone in WOMAN S WORK FOR WOMAN 511 WOMAN S WORK FOR WOMAN the autumn of 1889), "besides the study of the language, has been teaching medicine in Eng lish to her oue very exceptional pupil, Miss Wong, and has also had her dispensary open for several months past, and seen hundreds of patients." The ladies in Japan live in Osaka and Tokyo. At Osaka they have the Woman s Institute, com prising three departments a primary, u school for girls, and women s classes. The ladies teach English extensively here; music also, and foreign sewing. There is interesting evange listic work in Osaka, and also St. Agnes School of about fifty house-pupils, nearly all of them Christians. Six were baptized and eight con firmed in 1889. Scholarships are $40. In Tokyo a school for the higher classes was opened in March, 1889, and in the course of a few mouths had twenty pupils. The din ing-room is ordered in foreign style, to suit the parents of the girls; and a Steinway piano has been sent them by a lady of Tarrytowu-ou-the- Hudsou. Several ladies are connected with the Cape Talmas Mission, West Africa. One has a pri mary school of about ninety children at Cape Mount and has organized a Ministering League among them. The last Sunday of 1888 the bishop baptized 24 persons in St. Mark s Church, of whom nine adults and four children were the fruits of efforts put forth by the Woman s Auxiliary of that church. In 1889 occurred the thirtieth anniversary of the Ladies Church Aid Society of Trinity Church, Monrovia. Their contri butions for the year were $ 312.63. The Auxili ary has recently put up a new building for Hoffman Institution of this mission. Some of the largest gifts made through the Auxiliary have been in behalf of missions to the North American Indians. Among the con verted women of South Dakota many societies have been formed, Avhich make regular and large offerings for church work, and even for foreign missions. The Woman s Foreign Missionary Society of the Reformed Episcopal Church. This Society was organized in Bos ton, May, 1889. A constitution was adopted, and the usual officers elected. Responsibility for the conduct of business rests with an execu tive committee, which has met regularly during the first year of the Society s existence. The formation of auxiliaries in different churches has begun. The Society will co-operate with the general council committee of the church to put forth missionary effort for some particular field, which may be chosen by the council. It is announced that "one of the younger clergy of the church has consecrated himself, with his wife, to work in China," and two ladies from western parishes have gone to India. One of these went at her own charges to Cal cutta, where she is engaged in evangelistic work in connection with the Union Society. The other is a zenana missionary at Cawnpur, and is sustained by the Young People s Conference. Both these ladies have received aid for their work from the Society, and a grant has also been made for a training-school in Sierra Leone, Africa. About $1,500 in all is accounted for by the corresponding secretary in her report for the year. " As a church," she says, " we dare not lag behind our sister churches. Though we are small in numbers we can be great in faith. Most earnestly do we desire to labor in the Master s service, and to obey His last com mand." The Woman s Missionary Associa tion of the United Brethren in Christ was organized in 1875. It is under direction of General Conference, and submits quadren nial reports to that body. Business is directed by a Board of Managers, composed of delegates elected annually by the Conference branches. Branches hold annual meetings; local socie ties and children s bauds meet quarterly. The home force in 1890 was: Branch societies, 44; membership, about 10,000; income for 1889-90, $13,230.90. The " Woman s Evangel " is pub lished monthly at Dayton. O. Price, 50 cents. The first work abroad was undertaken in Sierra Leone, West Africa, where the General Board had been operating for years, but, by their advice, in a new and unbroken field. The station was located at Kotofunk on the Bompeh River, and a single lady was the pioneer in 1877. She held religious services and opened two schools. Her successor, another lady, doubled the number of schools and superin tended building a house. Rotofuuk was a slave-traders station when the mission was opened, but ceased to be within five years after. In 1882 a man and his wife were sent to the lonely station, and others followed in 1887. Native chiefs made grants of land to the As sociation, and the buildings which have been erected, with other improvements, give the property a present valuation of $15,000. In 1888 the Mary Sowers Home for Girls was completed at an expense of $2,000. It is a substantial building, and attracts a great deal of attention in those parts. There are about one hundred pupils, who are taught to wash, bake, cook, and everything pertaining to house keeping, besides their school-training. Wars and pestilence have interrupted the progress of the mission, and in 1888 it became necessary for such reasons to consolidate all the schools outside of Rotofunk at Bompeh. This school is fortunate in having the services of Mrs. Thompson, daughter of Bisnop Crowther of the Niger. The number of full communi cants here at the opening of 1889 was 37; seek ers, 813. Three Sunday-schools had 150 pupils enrolled. Itinerating is done, under direction of the missionaries, by converts who go two by two through the country, preaching and singing gospel songs, reaching many towns in a single day. A mission to the Chinese in Portland, Oregon, was assumed in 1882. In 1884 property was purchased at a cost of $8,000. In 1888 there were 72 converts brought into church-member ship out of about 600 who had received instruc tion. Pupils have paid $2,700 for tuition, and for church purposes over $750. The interest of these converted Chinamen for their people led the Association to project a mission to China, and in 1889 the missionary from Portland, accompanied by two young ladies and a Chinese assistant, sailed for Canton to locate a mission in some destitute part of that province. The entire foreign force representing the Association is: American missionaries, 10; na tive assistants, 18; church-membership, 1,484. Christian Woman s Hoard of Mis sions (Disciples}. Several local societies WOMAN S WORK FOR WOMAN 512 WOMAN S WORK FOR WOMAN having led the way, a mass meeting of the \vomeu of the church was called at the sugges tion of one of its ministers. It was held in connection with the General Convention at Cin cinnati, I)., in 1874, and resulted in the organi/.a- tiou of the " Christian Woman s Board of .Mis sions." "Headquarters were located at Indian apolis, Ind., and the general ofliccr> chosen with reference to that vicinity." The annual convention has never been held east of Cleveland, O. The management is in the hands of an executive committee. Twenty- nine States furnish auxiliaries to the Board. Ever since 1884, bauds of children have been organized, under the name of "Little Builders of the Christian Woman s Board of Missions," and to them is assigned erection of chapels, mis sion homes, and the like. The Board is con stituted for both home and foreign missions. The contributions of the first year amounted to $1,000. In 1890 they were $45,166.81, of which about one third was expended upon foreign missions. The home force reported at the fifteenth an nual meeting, October, 1890, was: Auxiliaries, 882, a gain of 156 during the year; member ship, 15,000; young people s societies, 49; mis sion bauds, 380. "Missionary Tidings" is published monthly at Indianapolis, Ind. Price, 50 cents. Home work of the Board is carried on both east and west of the Mississippi. The first undertaking abroad was the revival of the Jamaica Mission, which had fallen into decay. The Board sustains five men in Ja maica, with day-schools, Sunday-schools, and churches having a membership of over 13,000. Their property is valued at about $20,000. A mission to India was begun in co-operation with the Church "Foreign Society" in 1882. Three stations are occupied in the Bilaspur dis trict in the Bombay Presidency. Four mission ary ladies are in this field, two of whom are phy sicians. A new bungalow for the ladies was built in 1889. They have an orphanage in charge, Sunday-schools, a school which opened with 31 girls in October, 1889, and zenana visiting. The event of 1889 was the opening of a medical mis sion in Bilaspur. Two women physicians who went for that purpose, although chiefly occupied with studying the language, gave out 1,000 prescriptions during the first two mouths after their arrival. They ask for a hospital, and the $6,000 proposed for that object was nearly raised in 1890. A second " Woman s Board for Foreign Mis sions " of this Church is also reported from New Bedford, Mass. Its specific work is the support of Bible-women in connection with a mission in Japan, undertaken by the convention in 1887. Woman s Home and Foreign Mis sionary Society of the Lutheran Chnrcht The first impulse toward united woman s missionary work in this church was given by a Swedish pastor in 1874, when he urged upon two Lutheran women to take the initiative in organ i/.ing such a society. A year or two later a letter in the " Lutheran Evange list" called attention to the desire of an eminently fit young woman to go out as a missionary, and to I he fact thai the Foreign .Missionary Board of the church had no money to send her. Inquiry revealed that several worthy women had been refused the same request for the same reason. Women now began in earnest to consider their duly in the matter. They were blocked, as their first president afterwards expressed it, by a difficulty so perverse as to seem amusing in retrospect." "We could gain no footing in the churches unless we were willing to become auxil iary to the Home Mission Board as well as the Foreign, and the Home Mission Board did not feel justified in suggesting any work for us." In 1877 (ieneral Synod appointed a committee of gentlemen to forward the organisation of such a Miciely. They called a \\ouian s missionary convention at Canton, Ohio, in .line, is; 1 .), ;md in "a spirit of unity ami harmony of devotion to the work in hand, with an irresistible convic tion that we were called to a life service," the large assembly of women, encouraged by " many well-wishing pastors," launched the Woman s Missionary Society. The management is in the hands of the church officers, and an executive committee of thir teen ladies, nearly all of whom live in Spring field, Ohio. A general convention is held every two years, at which all societies are represented by delegates. Syuodical societies meet every year; auxiliaries monthly. At the convention in Baltimore, Maryland, 1889, the secretary reported 20 synodical soci eties, 507 auxiliaries, 13,801 members. Contri butions, $32,331.35. As this was the tenth year in the history of the Society, thank-offerings were invited, which added over $6,000 to the amount reported by the treasurer. There are about 900 congregations in which is no auxiliary. The "Missionary Journal " devotes a depart ment to woman s work, which is edited under direction of the ladies. The Literature Committee of seven ladies reside in Baltimore. They publish tracts, and "Mission Studies," a quarterly, containing read ings on the subject of study for each mouth. Abroad. The first missionary was sent out in 1880. The four now sustained by the Soci ety, one of them a physician, are all in Guntur, Madras presidency, India. The Lutheran Church founded a mission here in 1842. There are 16 high-caste Hindu schools here, with 700 to 800 girls in them. An industrial- school for Mohammedan girls was opened in 1888, and a gosha department, having 30 women, added the following year. The day-schools are not confined to Guntur, but spread into the surrounding district. Lastly there is a boarding- school, accommodating about 40, for the daugh ters of Christian converts. The pupils are sup ported from America at a cost of $2-~> per year. "All the work of the school, cooking, carrying water, cleaning, sewing, is done by them. They are given a good common education, and as much knowledge of Bible truth as possi ble. We do not change the food, die or habits of life of these girls, except when neces sary for the sake of morality or health. They live on rice and curry in the district. In school we give them rice and curry, or cfiollinii (a sort of grain) and curry. We do not Anglicise their dress. They eat with their hands, sitting on the floor, but they sit in an orderly row, and the older ones take turns in asking a blessing. /diana helpers to the number of 14 have been employed. The physician of the mission, after six years labor, is on furlough, but her return is hoped for by the Society and by the people of Guntur, whose confidence she won to a re markable degree. The report for her last year abroad is us follows : Number of patients treat- WOMAN S WORK FOR WOMAN. 513 WOMAN S WORK FOR WOMAN eil at dispensaries, 3,175; number of patients treated -it their homes, 302; number of attend ances at dispensaries, 7,081 ; number of visits at homes, 1,295: number of prescriptions com pounded, 11,211. The Society raised funds to build a hospital in 1890. A request for a matron from the mission house at Muhlenberg, Africa, will be granted as soon as the Society can find a suitable person. Woman s Board of the Eran</<-fi- cal Association of North America, (German Churches). In the year 1839, when the Evangelical Association numbered but 8,000 members, a Woman s Missionary Society was organized in the city of Philadelphia, Pa., numbering 60 members, who met once a week for work and prayer; from that time on, women of the Association have been actively engaged in the mission work of the church. In 1876, when the first missionaries of the Association went to Japan, there went with them the awakened sympathy of the entire church; and women especially felt a new inspiration for missions, since two ladies were of the party. In 1878 a petition was sent to the Board of Missions from Cleveland, Ohio, for permission to organize a Woman s Foreign Missionary So ciety. The Board deprecated organization for one branch of church work, and said, "We cannot comply with this request." In 1880 another petition, sent up from Lind say, Ohio, met with a partial assent; but soci eties did not organize rapidly, and a correspond ing secretary was appointed who sent letters of appeal throughout the church. These efforts resulted in forty societies in 1883. The same year a woman s convention was called, and for the third time the Board was pe titioned to allow a general woman s society. Permission was now granted on condition : (a) That all local Societies be under supervision of a preacher, (b) That the Society be auxiliary to the Board of Missions, and submit its proceed ings to that body. In 1889 its home force was : Auxiliaries, about 135; membership, 2,400; receipts, $2,187.67. " The Missionary Messenger" contains a Wom an s Work department. Published monthly at Cleveland, Ohio. Price, 25c. For a time a missionary was supported in Japan, but at present the Society reports none. CANADA. Woman s Foreign Missionary So ciety of the Presbyterian Church in Canada. Organized 1876. Western Divis ion: Headquarters, Toronto. Eastern Division: Headquarters, Halifax. Montreal Women s Missionary Society. Organized 1882. Definite interest in woman s foreign mission work began in the Presbyterian Church of Can ada in 1874, when two ladies offered themselves ior service in India. The church not having at that time an established mission in India, these ladies were temporarily employed in the Ameri can Mission near Futtehgurh, though supported by Canadian funds. In April, 1877, at the request of the Foreign Missions Committee of the church, the Western Division of the Woman s Society was formed, with a membership of 50. During the first year 18 auxiliaries and 3 mission bands were organized, which in the second year were in creased to 28 auxiliaries and 6 bands. The re port for 1890 gives the numerical .strength as follows: Presbyterial societies, 25; ; uxiliaries, 437: m itsicn fcacds, K6; ictal iKtrr.lersip, 15,312. The first presbyterial society was formed in 1879, and ten years after every presbytery in Ontario had its organization, including one com posed of 13 auxiliaries in the far Northwest Ter ritory. The Society aims to establish a branch in every Presbyterian congregation throughout the land. The offerings since the beginning have been, speaking roughly, one, two, three, four, five, six, seven, eight, ten, thirteen, eighteen, twenty-five, twenty-nine thousand dollars, and in 1890 $31,999.28. These sums, however, are but a faint indication of the real growth of the organization or its direct results for good to the church. Abroad. The Society sustains twelve mission aries, of whom two are physicians (and all but two in Central India), besides missionaries wives. Four ladies went out in 1889. Seven missionaries are also on the Indian reserves in the Northwest. THE EASTERN DIVISION has a constituency of, auxiliaries, 91; mission bauds, 25, and con tributed in 1889 $4,296. The Society has six missionaries in the field. THE MONTREAL SOCIETY is successor of the " Ladies French Evangelization Society," and conducts city mission work, French evangeli zation, and aids foreign missions. Its income for 1889-90 was $1,615, of which $700 was de voted to city missions. The bulk of the revenue of these societies is obtained from voluntary offerings made through envelopes and mite-chests. " In few cases are sales or entertainments resorted to as a means of raising money. Collecting is not in cluded in our methods." The publications of the societies are leaflets, and a monthly letter composed of letters from missionaries; notices from the Board of Management to the branches, and items of special interest to members. The Eastern and Western Divisions are strictly aux iliary to the Assembly s Foreign Missions Com mittee, and co-operate with Ihem among the Indians of 13 reserves in the Northwest and Manitoba, in the West Indies, British Guiana, China, India, and the New Hebrides. Indian Reserves. Connected with this oldest missionary work of the church are five indus trial and boarding schools, ami two smaller schools, iu which day-pupils are received; all largely supported by the societies. The girls iu these schools learn to knit, sew, cook, bake bread, and do all kinds of house hold work. lu one, every girl over eight years of age wears stockings of her own knit ting, and every girl of sixteen is required to make each year a suit of clothes for herself and one for her brother. The children also show great aptitude for music. Sending bales of half-worn or new clothing to these reserves has constituted an important factor in the work of the societies for several years. Without this aid the schools could not have been carried on, as the Indians are miser ably poor. The supplies are designed chiefly for children at the schools, and for the aged, feeble, and sick. Central India. Since 1877 the Western Division of the Society has sent twelve single ladies to India, of whom ten are still in the WOMAN S WORK FOR WOMAN 514 WOMAN S WORK FOR WOMAN service. Two of them have gone distinctively for zenana work. Five large centres are occupied, Indore, Mhow, liutlam, Neemuch, and Ujjain, all lo cated under the government of native princes, with British garrisons of occupation. Medical work at Indore, conducted by Dr. Elizabeth Beattie and Dr. Marion Oliver, has been most successful. In 1889 they treated 16,678 out-patients and 67 in-patients, besides 1,192 house-visits paid. A dispensary has been established, and a temporary hospital, which is soon to be replaced by a permanent one. There are schools at all the stations, and where a regular lady missionary is not availa ble, wives of the missionaries have collected the children and taught them very efficiently. A deposit sufficient to cover the cost of erecting a girls boarding-school stands to the credit of the W. F. M. S. , to be applied as soon as local conditions are favorable to begin. China. A handsome and complete girls school-building was erected in Tamsui, For mosa, in 1884. It is under the management of the wife of Dr. G. L. Mackay, missionary of the Canadian Church in Formosa, and herself a Chinese woman. In Houau, North China, it is proposed to es tablish hospitals at two centres, and two trained nurses were sent out from Toronto in 1889 Trinidad. Mission work is conducted in Trinidad among Hindu coolies, of whom there are about 60,000 on the island. Much atten tion is given to education, and the schools have been a great means of good. Daily attendance of children is now verging upon 2,000. This mission belongs more especially to the Eastern Division of the Canadian Church, as does also the interesting field of the New Hebrides. Women have borne a heroic share in the fortunes of this mission, and one was martyred with her husband. No single ladies have been sent here, but the Society has three married ladies at the islands. Woman s Hoards of the Baptist Church ht Canada. Women s Foreign Missionary Society of Ontario; organized 1876. Women s Foreign Mission Society of Eastern Ontario and Quebec; organized 1876. Wo man s Missionary Union of the Maritime Prov inces; organized 1870. The Ontario Society is the largest of these, comprising in itself 13 associatioual societies and about 250 circles and bauds. The " Union" was formed in 1883, by com bining aid societies of thirteen years standing in Nova Scotia, New Brunswick, and Prince Edward Island. At first few in numbers, banded together to support one sister who de sired to carry the Gospel of the Redeemer to the perishing heathen, they found that union has strength, and have had the joy of help ing a large number of ladies in the work in the foreign field, while their contribu tions have also secured some most valuable buildings. It is constituted for both home and foreign mission work. Both societies and the Union act in direct connection with their general church boards, to whose treasurers their funds are sent. The receipts reported for the year ending October, 1889, were, respective!} : Ontario Society, $4,924.36; E. Ontario and Quebec Society, $1,255.90; Maritime Union (for foreign missions), $3,500.00. Total, $9,680.26. These organizations are represented by " The Canadian Missionary Link," a self-supporting monthly paper published at Toronto; price, 25 cents per annum. Abroad. There are ten unmarried ladies re presenting these societies, of whom three went out in 1889. One is a trained nurse, and there is loud call for a woman physician. There are, besides, several missionary wives, who are ac tively in charge of regular departments of work. The foreign field of this church is entirely among the Telugus of the Madras presidency, India. The oldest station is Cocanada, where woman s work is developing in several direc tions. One lady has charge of the boarding-school for Christian girls. The tuition fee is four annas a mouth. The records of the school show thai, of former pupils, 11 are wives of Telugu pastors, 6 are teachers, lisa Bible-woman. One mission ary devotes herself to the Bible department, num bering 75 young men, in Samulcotta Seminary, besides doing evangelistic work in vacations. Instead of 99 zenanas on the visiting list at the beginning of 1889, there were 132 in August of the same year; 14 villages had been visited during the year, and 1,955 visits made in all. Among the mission buildings in Cocanada are a Zenana Home, and a Rest House for mission aries coming from out-stations for medical treatment. The second station of this mission was Tuni, " dark as night," and 40 miles from English faces and comforts." There is a girls board ing-school here, of which the brief report runs as follows: " Opened August 1st, 1889, with 12 boarders, big and little, all glad to come and anxious to learn. The little school-house, ready to receive the classes, while the shady church veranda affords a good place for beginners to trace their letters in the sand; 3 teachers, and an old lady to care for them when out of school. Bible lessons, overseeing sewing-classes, and a great many smaller but not less im portant tasks fall to the lot of the missionary; but it is a pleasure to be busy with such neat little black-eyed girls, who wear little skirts right down to their toes, and sit on the floor." Akidu, 75 miles southwest from Cocanada, was opened in 1881; but ladies have been here so little, that in 1889, as one walked the streets, it was discussed on the verandas whether she were " man or woman." A school for girls, and evangelistic efforts, will soon enlighten the Akidu people in new directions. Four stations belong to the Board of the Maritime Provinces, viz., Bobbili, Bimlipatam, Chicacole, and Viziauagram. The purchase of the latter property from the London Mission ary Society was the financial event of iss<(. Two thirds of the cost was paid by the Woman s Union. The features of each station are much alike. Day-school and Sunday-school super vising, taking children into their families, visit ing from house to house and touring with their husbands, are all done by the married ladies. A young lady at Bimlipatam went on a tour of 63 days in the summer of 1889, travelling in a bandy, accompanied by a Telugu preacher and his family, a Bible-woman, and one of her pupils. In 50 villages, reached from five centres, she preached and saiii, r the gospel to the women, whom she found more accessible than in the towns. Another young lady at Chicacole reports touring among 30 villages, WOMAN S WORK FOR WOMAN 515 WOMAN S WORK FOR WOMAN and superintends 7 Bible-women, who make over 2,000 visits annually, and went steadfastly on their way through the last cholera season. The Woman s Missionary Society of the Methodist Church in Canada. Through the recommendation of the General Conference of 1878, and after some preliminary steps, this Society was organized in Hamilton, Ontario, November, 1881. There had pre viously existed in Montreal a Ladies Associa tion for the Evangelization of the French, which subsequently united with this Society, their work being incorporated with its other plans. The administration is vested in the general officers of the Society and the board of man agers, consisting of the president and corre sponding secretary, and delegates from each branch. An unusual feature of the Society is that the funds are gathered one year and dis bursed the following. While in frequent con sultation with the parent missionary society of the church, and in perfect harmony with it, the ladies remit money directly to their own agents. At the first annual meeting (1882), reports were received from 20 auxiliaries, showing a membership of nearly 800, with 34 life-members, and an income of $2,916.78. In October, 1889, there were reported 224 auxiliaries, with about 5,000 members, and 73 missionary bands. The income for the year was $22,306.28 Auxiliaries exist from St. John s, Newfound- laud, to Victoria. British Columbia, stretching across the continent. Japan. The only foreign field occupied is Japan, the missionaries there having sent a re quest for ladies to come to their help, even be fore the Society was formed. The first repre sentative landed in Japan, December, 1882. It was soon discovered that a school for girls would contribute more than anything else to the success of the mission, and accordingly she opened one in Tokyo in 1884. In 1885 the school was strengthened by a second teacher. The building facilities have been repeatedly improved. The present accommodation limits the number to 150 boarders, and 100 day-pupils. The fees pay expenses outside of missionaries salaries, only six girls being supported by the Society. Over one hundred pupils and some of the Japanese teachers have been converted, and some of them have in turn led their friends to Christ. The general secretary of the parent Society after a trip to Japan reported this as "one of the very best mission schools in the country," and an American lady has called it " a model institution." Another branch of work in Tokyo is that of training and employing Bible-women under supervision of Japanese pastors. Seven ear nest women are thus occupied. A school was opened in 1887 in Shidzuoka, Japanese gen tlemen providing the building and assuming the running expenses, the Society being respon sible only for salaries of the ladies in charge. This city is in a province of over a million of people, and has been occupied by no other church than the Methodist of Canada. The same may be said of the province of which Kofu is the chief city. Here another school for girls has just been opened. The articles of agreement with the Japanese founders hold it to a strictly Christian standard. The Society had twelve missionaries in active service in Japan at the opening of 1890. French Work. A school for girls has been carried on since 1885 at Acton vale, amidst the concentrated Romanism of the province of Quebec, and a small mission school also in Montreal. A special effort is being made in connection with the French Institute erected in the west end of Montreal for the education of boys and girls, During 1890 there were 43 pupils (25 male and 18 female), ranging in age from ten to twenty-six. Indian Work. There are two Indian Homes to which the Society contributes: the one at Port Simpson, British Columbia; che other near Mosley, Northwest Territory, named The Mc- Dougall Orphanage and Training Institution. Each of these shelters from twenty to twent} - five children. The Society has also put up a fine building for a home and school for Indian children at Chilliwhack, in the beautiful valley of the Fraser liiver, British Columbia. Chinese Work. In 1877 a rescue work for Chinese girls was undertaken at Victoria. Of nine in residence in the summer of 18J-9, six gave evidence that they had passed from death to life. "To summarize," says the secretary, "we areworking among four nationalities: Japanese, French, Indians, and Chinese. Our funds go to nine different homes and schools, in which we have eighteen representatives, besides native teachers, and we minister to over four hundred children." The Woman s Hoard of Missions of the Congregational Church in Canada wtis organized in 1886, and constitu ted for both home and foreign missions. In 1889 it reported: auxiliaries, 28; bands, 11. Receipts for previous year for foreign mis sions, $1,281.56. The Board has one missionary teaching in Bombay in connection with the A. B. C. F. M. They have also contributed for a me morial school-building in West Central Africa, where the early deatii of one of their ladies caused heavy mourning. The Board cooperates with the Missionary Society of the Church in Canada, and is not auxiliary to the American Board, although its missionaries serve under that charier. One of its officers writes that they aim " to awaken in terest in woman s work from the Atlantic to the Pacific." " The Canadian Independent," published monthly at Newmarket, Ontario, allows a " Woman s Board Column" in its pages. Price, $1.50 per year. The Woman s Auxiliary to the Hoard of IJiocesan, Domestic, and Foreign Missions of the Church of England in Canada was organized in 1886. In 1889 it reported, Diocesan branches (of which the largest is Toronto), 6; Parish branches, about 200. Total receipts for the pre vious year, $18,675.81. This has been chiefly expended upon domestic missions. Diocesan branches hold annual meetings, and the first triennial meeting of the Auxiliary was held in September, 1889. The Auxiliary has one missionary among the Black feet Indians. " The Canadian Church Magazine and Mis sion News, " Hamilton, Ontario, devotes a space to the Auxiliary. Price, $1.00. The Toronto WOMAN S WORK FOR WOMAN 516 WOMAN S WORK FOR WOMAN branch publishes a monthly letter leaflet; price, 15 cents. GREAT BRITAIN AND IKKI.AND. Coral MissioHry_ Mayazine ami Fund. For aiding missions at home and abroad. Besides the Societies organized and conducted by women primarily in behalf of women and children, and doing work which would he no body s work should the Society withdraw, there are other valuable missionary organizations which equally deserve to be recorded in this connection. Some of these are not strictly "societies;" others support no specific mission aries, but help societies that do; others are either not working expressly for women, or have not a constituency of women. The oldest of these admirable institutions goes by the name of the " Coral Fund." The foreign work of this association is in con nection with the Church Missionary Society, and its home efforts in aid of London City Missions. The " Coral Missionary Magazine" (first known as the " Children s Magazine") was founded in 1838, and the "Fund" ten years later; both taking their name from the coral insects, which produce useful results from mul tiplied small efforts. The association has raised over 40,000 from the beginning, its average income at the present time being about 1,000 annually. The "Fund" is under trustees, the editor of the magazine acting as treasurer, and con ducting correspondence with mission stations aided by it. It has several working parties and other co-helpers, who collect subscriptions, copy reports, and if possible pack a box annually for the schools. The chief work of the "Fund" is support of children in the C. M. S. schools and orphan ages, and thousands have been maintained by its agency, many of them through contribu tions of Sunday-schools and Bible-classes, or tbe proceeds of missionary baskets or sales. The asociation has always been ready to pro vide some special want of a station a magic lantern, or a harmonium, or an extra catechist s salary; and repeatedly it has come to the rescue in an emergency. Such instances were the store of provisions for the Bishop of Moosonee, when only one uncertain ship a year brought his supplies; the relief of slaves rescued at Frere- town, East Africa; and of famine in India. The Magazine is published monthly, price Id., by Wells, Gardner, Darton & Co., London. A. L. O. E. is one of the many contributors to the pages of its fifty three volumes. The La flic* Ati.riliai-t/ of the Wes ley an, Methodist Missionary Society. This Society was formed at the close of the year 1858, in response to appeals from wives of missionaries in India, for help in commencing and carrying on schools for girls, and in in structing women. It is managed by a presi dent who is also treasurer, four honorary sec retaries, and a committee of thirty ladies. The committee works in harmony with, and to a certain extent under the direction of, ttie Wes- leyau Missionary Society of England. The home force is represented by: Auxiliaries, 200; working-meetings, 150; busy bees, 82. The income for 1889-90 was 8,138 7s. 5d. the largest ever received. The "Quarterly Paper" is published at the Mission House, Bishopsgate Street Within, Lou- don, E. C ., England. Price, 4d. The force abroad Includes: Missionaries, : .?; native assistants, 5S. Twelve Bible-women tal! in India) are supported by the British and Foreign Bible Society. Missionaries wives (about 40) superintend schools and visit zenanas, but without salary. Mi-ilii-iil Work. Five missionaries arc medical visitors, and some of these are full physicians. One of the latter, Dr. Sugden, has charge "1 a woman s hospital in Hangkow, China, which having been erected at a cost of 1,000, \\as opened amidst much rejoicing at the close of 1888. At a meeting of the Auxiliary in Lon don the July following, a gentleman of the mission reported that Dr. Sugden "dining two and a-half years work had seen over 13,000 pa tients, and visited 308 who were unable to at tend the dispensary. There had never been such a demand on any foreign medical man. Many a life had been saved, and he trusted many a soul. People came ten, twenty, thirty, even in some cases two hundred, miles to the hospital. Many were now brought to attend the chapel. When it was built one third of the space was allotted to the women, and that was usually nearly empty. Now they were push ing the men out of their places, and the medical work was bringing about freer access to the homes of the people." There are also hospitals at Madras and in Uva, Ceylon. Educational Work. The Auxiliary lias con nected with its missions about 12,000 pupils dis tributed in some 15 boarding-schools; 6 orphan ages; 260 day-schools. The greater number of pupils are in India. One of the Wesleyan missionaries in the Madras presidency wrote to the Auxiliary (" Quarterly Paper," 1889, p. 159): " In every village, side by side with the boys school, I want a girls school. Siile by side with the caiechist and boys school-teacher there must be an intelligent, godly woman to work among the women, to t.-acli them to sew and keep themselves tidy and clean, and to instruct them in the simple truths of Christianity. We have a great deal of civilizing work to do." In the Calcutta district are 24 schools con taining about 800 girls. In Mysore there are 3,500 in school. At Bangalore about 50 house- pupils, many of them small, are in the board ing-school. The missionary says ("Quarterly Paper," January, 1890): " We intend to weed out girls whose friends pay no fees, though we cannot of course turn away destitute children We have some girls who have been in school for many years, and for whom scarcely anything has ever been paid We want to raise the school and get a better class of children. I hope we shall get the pa rents to supply all the children s clothing. I find the girls take so much more care of their house cl<>i lies." as they call their own things, than they do of things that I t;ive them." There are schools in Madras City (sometimes 350 girls in 6 schools), in Luckmnv, Fai/abad, Haidarabad, Benares, and other cities. The Ceylon Mission is also strong in schools in the Jaffna, Batticaloa and Kalmunai districts in the north. In 1889 there were 1.470 boys and 353 girls in Kalmunai schools. In South Ceylon there are large schools in Colombo, Uva. Kandy, and theGalleand Matora districts. An indii>:rial school for girls at Badulla demands low fie-. In China the lack of a boarding-school at Canton, and the early removal of pupils at Hankow, are the great hindrances to be over come. WOMAN S WORK FOR WOMAN WOMAN S WORK FOR WOMAN Africa. The missions in Africa arc at Lagos, on the west const, and in the south. In the latter they have large schools at three stations, and from one of these, Pcddic, nearly 20 day- schools arc worked. One of the ladies recently had a catechumen class of 80 out of 106 enrolled pupils. The Auxiliary also aids Wesleyan missions iu Syria, Italy, and Spain. Ladies Association for the Pro motion of Female Education among the Ileatlten. In connection with the mis sions of the Society for the Propagation of the Gospel. Organized 1865. The home organiza tion consists of a committee of ladies meeting monthly at 19 Delahay Street, London, and several sub-committees. The constituency fur nish funds through branch associations. The committee appoint a lady iu each archdeaconry to be correspondent. She aids in organizing branch associations, and transmits their collec tions to London. There are 73 correspondents. Funds are also raised by sales of work, which is furnished by some 300 working parties. By the same means about fort} valuable boxes are annually sent to the missions. The funds are administered by a committee of ladies aided by two members of the Standing Committee of the S. P. G., and by the Secretary of the Society. The income of the Association for Ibb8 was 6,351. "The Grain of Mustard Seed " is published monthly at 2 Paternoster Buildings, London. Price, Id. The missions are in India, Burma, Madagas car, South Africa, and Japan. The force abroad is represented by: English missionaries, 61, of whom 12 are honorary (at their own charges); foreign assistants, 104; zenana pupils, 3,000; schools, 18; pupils in schools, 1,250. The oldest and strongest mission is that at Delhi, in the Punjab. The forms of work here carried on by the Association are: Zenana missions iu Delhi and seven other towns; Bible-women; the native female normal school; the European normal school; the industrial school (which sometimes supports itself by em broidery); the Christian girls boarding-school (10 will cover all expenses for a girl, one year); the Refuge (for women of all religions). The industrial school is for Mohammedan women, and has become in part a shop as well as school. The Christian girls school has about 50 boarders. An American visitor there thus describes what he saw: " We entered the school by surprise. It was work-day. Young girls with their native spinning-wheels were spinning cotton; others were sewing; others, larger girls, were cutting out and making garments for the boys boarding-school. The lady iu charge took us to the cook-rooms, where she showed us 160 pounds of extra fine flour that the girls had made from the wheat bought in the bazaar." The standard of the school includes a middle department and the full complement of eight classes. The Mission Report says of it: "There is perhaps no more useful institution in the mission." There are five day-schools in Delhi, two for Mohammedans and three for Hindus. There is a woman s medical mission in the Lahore diocese, having two centres. The one is at Delhi, where there is a hospital and dis pensary in charge of a medical woman and her assistant. The in-patients in 1888 numbered 137, and the total number of patients was 12,688. At Karnal, 75 mile? nor*h of Delhi, is the other medical centre, with dispensary ana 1 lying- in hospital. In the summer of 1889 the Delhi Mission appealed for six English women, "if possible, those having private means." Two were par ticularly called for to establish a village mission, and two for a girls school in the town of Hissar, for which a Hindu gentleman had promised to give twenty rupees a month if it were in charge of a Christian lady. Other important stations in India are in the Calcutta district, Bombay and Madras presi dencies. In all, zenana visiting and schools are prosecuted. In the city of Madras about 90 girls, over 60 being orphans, are cared for in a boarding-school. The Lady Napier Caste School at Tanjore, according to a late report, had but 25 Brahman girls out of 135 children, so that " it is not yet patronized by the clacs for whom it was intended." At Trichinopoly there has been a training-school for teachers for nine years. In the Mahratta country there are 100 girls in boarding-school at Ahmednagar, and at Kolhapur 400 high caste women and girls in eight schools, and a teachers training-class, the fruit of six years effort. Burma The mission has schools at Ran goon, Prome, Moulmein, Toungoo (Karen). Madagascar. Six or more missionaries are on the island. At the capital they are in schools, where " it is so difficult to make girls that have never seen a train or even a carriage understand geography." At Mahanoro, a child said she would go a fortnight without food, except a little dry rice, in order to possess a doll. South Africa. There are several schools for Kafir children at Cape Town, Graham s Town, and Maritzburg; and in 1888 a new school was opened at Durban for Indian girls, the daugh ters of coolies from India, who have come in large numbers to work on the plantations in Natal. Japan. The mission has two ladies at Tokyo, and a third at Kobe. Ladies Association for Siipport of Zenana Work and Jiible-u omen in India in connection with The Baptist Missionary Society. The Association was formed in 1867 as an auxiliary to the B. M. Society, but is independent in general manage ment and disposition of its income. The home constituency is organized into auxiliaries only in rare cases, and funds are obtained by means of "collectors," who are appointed in connection with chapels and churches all over the king dom, and solicit from men as well as women. The income for 1889 was 9,641. "Our Indian Sisters," a quarterly magazine, price 8d., and leaflets, may be obtained from headquarters, Furnival Street, Holborn, London. An annual breakfast meeting is held in Lou- don in May, where gentlemen are invited to speak. Abroad. The Association has nineteen mis sion stations, all in India, stretching from Cal cutta to Madras. Its missionary staff consisted in 1889 of : Lady zenana visitors, 42 ; assistants, 30; native Bible-women, 55; native school-teach ers, 59. About 50 schools are cared for, with 1,700 children. About 700 zenanas are regu larly visited, where 1.200 pupils are taught. Ihe largest boarding-school, of 60 girls, is at WOMAN S WORK FOR WOMAN 518 WOMAN S WORK FOR WOMAN Delhi, where they are trained to clean and grind the grain daily, as well as to such habits of study that some of them have excelled in the medical classes at Agra. There are also several purdah and other day schools at Delhi. The Rajghat School in Benares has about 100 children (one fourth of them boys) from twenty- one distinct castes. Evangelistic work in the villages is the branch of mission work which has most increased of late. During the cold season some of the mis sionaries have tented for weeks together in the vicinity of their city stations, ai. d moved about within reach of numerous villages, where, in many cases, an English lady has not been seen before. A boat has been built at Barisal, for use in itinerating. Some special expenditures in 1889 were: ihe purchase of a piece of land at Delhi, on which a hospital for women and children has since been erected; purchase of a house to accommo date the lady workers in Barisal; houses for Bible-women, and a normal school in Calcutta. Ladies Committee of the London Missionary Society. Organized 1875. The constituency of the Committee, like that of the Society with which it co-operates, is unde nominational, but largely derived from the churches of the Congregational order. The secretary of the Committee thus explains their relation to the Society: " Our Committee is entirely subject to control of the Board of Directors, who, however, treat us with full con sideration, and almost invariably accept and sanction our recommendations." Candidates apply to the Ladies Committee, and are selected by them and " recommended" to the Society, and although the Committee does not disburse funds, it " recommends" grants. No stated meetings are held in London, ex cept the annual meeting in May, which is con ducted by ladies; but "deputation work" is done throughout the year, in provincial towns, in connection with the Society. The total contributions received in 1888-89 were 6,471 4s. 2d. The Committee publish the " Quarterly News of Woman s Work." Headquarters, 14 Blom- field Street, London, E. C. Price, 4d. Circu lation, 10,000. The force abroad is represented by: Mission aries, 36, besides missionaries wives, who co operate as they are able; girls boarding-schools, 6 or more; day-schools for girls, 133; zenana pupils, more than 2,000; pupils in schools, about 8,000. The missionary ladies are located in the mis sions of the Society in India, China, and Mada gascar, but no single ladies have yet been sent to the missions in Central Africa, to British Guiana, nor, with but one exception, to Poly nesia. North India. Thirteen of the missionaries are distributed in the centres of this mission. At Calcutta, where zenana work is specially strong, not less than 2,000 houses receive relig ious instruction only, from the Bible-women. At 60 or 70 more houses secular teaching is also given, and for this a fee is usually paid. Schools comprising 250 caste girls pay annual fees of more than a thousand rupees. A board ing-school for native Christian girls, day-schools, and work among Mohammedan women are all features at Calcutta. At Berhampur the baptism of a Hindu lady at the opening of 1889 resulted in closing most of the zenanas. Oilier centres are Benares; Mirzapur, where there is an orphanage; Ban galore; and Almora, where a "Home" for women was lately erected. South India. There are 39 schools for girls in this mission, of which several centre at Madras. Among them are two caste-schools, and a Christian girls boarding-school. In the latter domestic work is taught, and nearly all pay a fee. Some x.enaua pupils in Madras buy their own Bibles. Ten Bible-women visit in the suburbs. Truvan core. Woman s work is largely de veloped here, although the missionary ladies are few. The death of Mrs. Knowles in 1889 was a heavy loss to the mission. An illustration of the great changes which have taken place in public opinion in Travan- core during the last twenty-five years was given by a missionary in a paper presented to the annual meeting in London, Ma} , 1889. One Sunday morning, soon after she bad started a Hindu girls school, her husband was addressed by a man who passed the door. " All this is quite a new thing," he said. " It may seem good to Europeans to educate girls, but our opinion is just the reverse. No woman of respectability amongst us would ever dream of learning to read only Temple women stoop to that. And, besides, if women are to be taught such arts as reading, writing, and arithmetic, we men will be ruined." "How so?" "Oh!" said he, " if my wife were to know arithmetic I certainly should soon be a ruined man. It is in this way. As things now are, I send her to the bazaar to buy certain articles, giving her so much money in hand. When she returns from the market I make her lay down the various articles bought. She tells me the price of each. I add up the account, and the exact balance is duly handed over. You see, my wife has not got it in her power to cheat me; but if you. teach her arithmetic, see what it will be. She will go to the bazaar, pay five coslo for an arti cle and write it down seven; for another, ten coslo will be given, but she will put it down fif teen. Before she comes to the house all will be fair and square, anil the wrong balance she will be ready to hand over to me, retaining ever so much in her own possession. I should be a ruined man. No, no. It is very needful for men and boys to have book knowledge, but women and girls must learn to cook, to stay at home, and obey their husbands." Four Hindu girls day-schools, a fifth for Christian girls in a fine building, and a pros perous boarding-school for the outlying dis tricts, all now stand within a radius of a mile from that doorway. There is a band of 18 Bible-women in Nagercoil, the most southerly mission station in India. China. The stations occupied are Hong- Kong, Amoy, Shanghai, Tientsin, and Peking. Visits are made to hospital patients in the first two cities, and some medical work among women is done in the last two cities. Board- ing-schools are at Amoy, where are 34 house- pupils and a fine new building; and at Peking, where the industry of the girls, their apti tude in handiwork, and interest in the Scrip tures are all manifest. A Ladies Home, re cently built at Tientsin, has a hall accommodat ing <>0 to 70, for the use of the Chinese women. Madagascar. There are girls boarding- WOMAN S WORK FOR WOMAN 519 WOMAN S WORK FOR WOMAN schools nl Antananarivo and Fianarautsoa. In the latter the pupils, to the number of 40, are wives of students in the normal school. Much attention is given here to needle and domestic work. At the beginning of 1889 two pupils were known to be Christians; at the close of the year 29 were members of the church. Hundreds of girls in Madagascar attend mixed schools. The event of 1889 was sending out a lad} to establish a training-school for women and girls at Samoa, in the South Seas. The secretary says of this step: "Work in the South Seas has been more or less at a stand still during the past few years, from marked inferiority, intellectual and spiritual, of the women to the men. Education of the women has been too much neglected, while that of the .men has made rapid strides; the home life of native pastors has suffered." Woman s Committee on Christian Work iu France. Under the care of Friends. The work of the Committee was in stituted in 1871. They have collectors in the different monthly meetings of Great Britain and Ireland, and even receive contributions from America. The collections of 1888 amounted to 587. The Committee sustain meetings in Paris (several stations), Marseilles, and nine other cities of France. Their special instrumentality is mothers meetings. They have also evan gelical industrial schools for girls, Bible- nurses, meetings for children, and tract distri bution. At a Sunday-meeting for young washerwomen, in Paris, all being Roman Catholics, seven out of twenty-two had never heard the word " Bible." Other aids employed are lending libraries, savings-banks, clothing-clubs, and Bible- depots. The Woman s Missionary Associa tion of the Presbyterian Church of England was founded in 1878, Synod having previously expressed its conviction of the desir ability of some such action. It is in immediate connection with the Foreign Missionary Com mittee of the church, and its appointments of missionaries are subject to the approval of that committee. Membership requires a minimum subscription of one shilling per annum. There are 11 presbyterial secretaries, and 148 congregational associations, representing as many churches; but nearly 150 churches have not yet joined the Association. The income for 1889-90 was 2,603 15s. " Our ( Sisters in Other Lands" is published quarterly, at 14 Paternoster Square, London, E. C. Price, 6d. per year. "The work undertaken abroad is girls boarding-schools, country visiting, and day- schools, Sunday-schools, visits to women in their homes and in the hospitals, Bible-classes, training Bible-women, and preparation and dis tribution of gospel leaflets in Chinese char acter." The missionaries of the Association number 17, of whom 10 are in China, 3 in India, 2 in North Africa, and 2 in Singapore; Bible- women, 12 or more; boarding-schools, 4; day-schools, 6. The principal centres in China are Swatow, Amoy, and Formosa, in each of which there is a girls boarding-school; the largest, of over forty, at Amoy. Here there is also an orphanage. At Swatow there is a training-class for Bible- women, and a boat belonging to the mission carries the ladies to their country stations. In the seven day-schools about the city the girls are taught sewing and knitting along with their books. The first missionary of the Association w;is sent out here in 1878, and lias been laboring ever since. Writing from Swatow of the prog ress she has noted, she says:* "I have been pleased to see the increasing cleanliness of the Christian homes, notably the pastor s house at P and the chapel at N . In the pastor s study a shelf of books, all carefully dusted and neatly arranged, gives the room a comfortable air, contrasting happily with the chaos and filth which distinguish most heathen dwellings. The pastor s daughter is married to a nice young student. Their house is spotlessly clean, and a foreign clock encourages punctual ity, being a better guide to the time of day than the cat s eye at noon, or a guess how many bamboos high or low the sun is in the heavens." The missionaries at Formosa include 15 vil lages within their field. One lady with med ical training has opened a new centre for wom an s work at Chin-Chew, and another is, with missionaries of the general society, laboring in the Hakka country. The only station in India is Rampore Bau- leah, among four millions of people whom no other society is helping, and where the Associa tion sent its first "agent" in 1881. The ladies divide their time between schools and zenanas. Through the aid of one gentleman there are two ladies in Singapore; one devoting herself to Malay-speaking women, the other to the Chinese. A new work was entered upon by two ladies in November, 1890, at Rabat, Morocco, where a physician and his wife, of the general society, have been conducting a medical mission for some time. The Church of England Zenana Missionary Society, in co-operation with the Church Missionary Society, was founded in 1880, upon the separation of the zenana workers from the Indian Female Normal School and Instruction Society. The president, vice-presidents, and most members of the com mittee are ladies, but treasurers, finance com mittee, and some other officers are gentlemen. The constituency of the Society is represented by 842 associations, and many working parties and sales of work also add to the income. In 1888-89 the total income amounted to 27,653, the largest received in any year up to that time. " India s Women " is published bi-monthly. Price, Is. 6d. Leaflets are also issued from headquarters, 9 Salisbury Square, London, E. C. Abroad. The Society originally withdrew 1 from the I. F. N. S. 31 missionaries and 17 sta tions, all in India. The plan of development has been to accept calls to new stations, as they have been made from time to time by local con ferences or the committee in London, according as funds of the Society warranted enlargement. In conformity with this plan, missionaries were sent to China in 1883, to Japan in 1885, and to Ceylon in 1889. The mission staff in 1890 was as follows: Missionaries in home connection 117, of whom 18 are honorary (i.e. at their own * See " Our Sisters iu Other Lands," April, 1889. WOMAN S WORK FOR WOMAN 520 WOMAN S WORK FOR WOMAN charges); assistants in local connection, 57; Bible-women, 139; native teachers, 868. M<-ilii-nl Work. There are hospitals and dis pensaries at Amritsar and Peshawar, in the Pun jab; at. llaidarabad and Trichur in South India; and at Srinagar in Kashmir, where the Tallied physician died in 1889, after nine years service with the Society. The report in 1889 mentioned I hat ;>2,-169 patients were seen at the St. Cather ine s Hospital in Amritsar the previous year, and 205 in patients had been received. Five English ladies are connected with this hospital. At both Peshawar and Trichur over 4.000 patients were recorded in the register, and at the former place 84 received hospital treatment, of whom 58 were Afghans. At many other points much suffering is relieved by missionaries who have had some medical training. Educational Department. The Society oc cupies 46 stations in India, 3 in China, 2 in Japan, and 1 in Ceylon, and some form of school-work is prosecuted at almost every sta tion. The total number of schools is 183. Calcutta. A normal school here forEuropean and Eurasian girls has connected with it a training-class of about 30 Bengali girls. The " Central School " has over 100 Hindu girls, and there are not less than 13 other day-schools in the city and its suburbs. Some are attended by girls from families of high social position, while one is exclusively for sweepers. A widows training-class at Chupra, and a convert s home at Barrackpore, 15 miles from Calcutta, are noticeable institutions. Amritsar. The Alexandra School for girls, here, has had a record of 13 years, and numbers about 80 pupils, one of whom won the prize of a gold medal conferred by the lieutenant- governor in jubilee year. A school for the blind, with a blind Christian teacher, isa branch of St. Catherine s Hospital. Other schools are: in North India at Peshawar; at Sukkur in Sindh; and Haidarabad, the latter said to be "one of the best of its kind in India." In the south there are schools in the Madras presidency and in Travaucore In and about Masulipatam more than 1,200 children are gathered into 20 schools. Ecangelistic Department. The Society aimed at zenana visitation from the first, and has always given its chief strength to that. Village missions are also coming into prominence of late. This claims to be the only zenana society for Mohammedans in the Calcutta district. In addition to the Moslem branch, they have many Hindu houses and purdah schools. Zenana pupils in Bengal sometimes pay a tuition fee. There is a large zenana work at Peshawar, where "the ladies have the entree of every zenana in the city;" in Amritsar and Batala, in the Punjab; but a still larger in Tiunivelly in the Madras presidency, and at Trevandrum in Travancore. There are about 900 houses visited in these two places. Village missions are strongest in the Punjab about Jaudiala, Narowal, and Ajnala; within a day s visit of the latter are 85 villages. The staff here includes more than a dozen persons. At Tarn Taran the people themselves con tributed 600 rupees towards buildings required by the ladies. The only stations belonging to the Society in China are Foochow, Shanghai, and Niugpo. In some places of the Foochow field 90 per cent of the Christians are men. The Society sent two ladies to Osaka, Japan, in 1888, where they engage in evangelistic- work. The committee during 1889 accepted the fol lowing calls for new work, to be taken up as soon as suitable workers and sutlicieiit means are available, vi/.., a normal school for female teachers at Amritsar; a tXNUdinff-flchool for village girls in the Krishnagar district; a board ing-school for Christian girls at Kandy, in Cey lon; the establishment, in conjunction with the C. M. S., of the Buchanan Institution for training female workers in the diocese of Trav aucore and Cochin. Woman s Sorh-tn-s of tin- C/utrr/i Of Scotland (Ettfabfislicif).- LadieV As- sociatiou for Foreign Missions, including zenana work. Organized 1837. Ladies Association for the Christian Education of Jewish Females. Organized 1845. The Fellow-workers Union for Jewish and Foreign Missions. Headquar ters, Edinburgh. Organized 1889. The last of these is composed of young ladies. It affiliates with the Associations, to whose treas uries the Union contributed 10 during the first year of its existence. THE ASSOCIATION FOH FOREIGN MISSIONS has a home constituency of 32 presbyterial auxil iaries and 483 contributing congregations. The income reported for the year ending July, 1889, was: Income in Scotland, 6, 69013s.; income in India, 967 11s. Total, 7,658 4s. The " News of Female Missions" is published quarterly, at 8d. per annum. A quarterly leaf let, " Fellow-workers, "is also issued; and tracts and leaflets may be had from headquarters, 2 2 Queen Street, Edinburgh. The office-bearers, except the treasurer, are all ladies. The force abroad is : Missionaries appointed in Scotland, 15 ; missionaries appointed in India, 11 ; native Christian agents, 82 ; non- Christian agents, 24 ; pupils enrolled in schools, 2,500. The methods of work adopted by the Asso ciation are five in number, viz., orphanages and training institutions, schools, zenana-visiting, village teaching, medical work. There are two kinds of zenana work : (1) In fee-paying .zenanas, where instruction in ordinary subjects of education is given, as well as the Bible-lesson; (2) in zenanas where no fees are paid, and the Bible only is taught. There were 283 zenanas of the first class, paying fees of 1,632 rupees, and 160 of the second class, mentioned in the last report. The chief difficulty in school-work is to secure regular attendance. This the mission aries in India are trying to overcome by enforc ing fees, so that parents may use authority to make their children attend. In Africa the parents think they should receive payment for sending their children to school. The lady missionary has charge of the industrial training as well as elementary education of the girls in the Blantyre .Mission. The scale of salaries to native teachers in India varies from 7 rupees to 35 rupees per month. Young teachers trained in the mission, board in the institutions. Work of the Association is located at Calcutta, Madras, Poona, Darjeeling, (Jujrat, Sialkot, and Chamba, in India ; and Blantyre, East Africa. Thelarirest <hareof school -work is in Calcutta, where are N!Ml pupils in 12 schools, vi/, , one in stitution for Christian girls, comprising orphan age, boarding-school, and normal class ; ten WOMAN S WORK FOR WOMAN 521 WOMAN S WORK FOR WOMAN Hindu schools, and one Chamar. The super intending missionary spends one day a week in each school. Of four schools in Poona, one in the most bigoted part of the city has 80 to 90 girls, mostly Brahmins. In each day-school there is a Sunday-school, in which a treat is allowed but once a year. In the Sialkot district three schools are for Mohammedans only, and one for Sikhs. In Chamba, one school is for high- caste Hindus, and another for both Mohamme dans and Christians. Medical Work. The only undertaking as yet in this department is at Poona, where there has been one physician for several years. She has a dispensary in the city open on certain days of the week, and on other days dispenses in neighboring villages. Total attendance in the city in 1889 was 4,348. The greater number of cases were Hindus, of the middle and trading castes, with a proportion of Jews, Mussulmans, and a few Christians. The following picture of country dispensing is taken from Dr. Lettice Bernard s report : "That in Batnboorda is held in the veranda of the school and a small room opening out of it. This is very convenient. I sit in the little room, and the patients come in turns and stand in the doorway ; and when I have seen them all, I can just shut the door and make up the medicines quietly, while my sister speaks and sings to the women outside. Lately she has nad a little American harmonium, which proves a great help in keeping their attention." A hospital was opened in Poona in 1889. East Africa. The only lady at present in Blantyre went from Aberdeen in 1889. THE ASSOCIATION IN BEHALF OF THE JEWS has five stations : Alexandria, Beirut. Constan tinople, Salon ica, and Smyrna. Of 950 girls taught in the schools, 778 are Spanish Jewesses. A nurse is called for in Smyrna. At Alexandria there are two schools one of them for the poor alone. The missionaries are called upon to teach a variety of subjects English, Italian, needlework, besides reading German with German Jewesses. Bible lessons are given in Arabic and other tongues. The receipts of the Association for 1889 were 524 10s. 2d. Woman s Societies of the Free Church of Scotland. Ladies Society of the Free Church of Scotland for female educa tion in Indja and South Africa. Founded 1887. Ladies Association in connection with the Free Church Mission to the Jews. Ladies Conti nental Association in correspondence with the Free Church. Appointments for India are made by an Edinburgh committee of ladies, and for Africa by a Glasgow committee, while the presidents and secretaries of the Society are all gentle men. The constituency of the Society was repre sented in 1889 by: contributing congregations, 627; contributing Sunday-schools, ""77. Over 300 congregations did not aid the Society. The income covered fifteen months, and amounted to a little above 9,000. The publications of the Society are reports and quarterly papers, and " Woman s Work in Heathen Lands," a small quarterly, price Id. J. & R. Parlane, Paisley, publisher. The force abroad: European and Eurasian agents in India, 21; European and Eurasian agents in Africa, 13; native Christian agents 181; total pupils under instruction, 6,738. India. The work of the Society in India is conducted in eight different languages, and at five large centres: Calcutta, Madras, Bombay, Pooua, and Nagpore. Schools. There is a boarding-school for Christian girls in each of these cities, in which " they are brought upas much as possible in native style. " " They are all trained to house hold work, and to habits of cleanliness, punc tuality, modesty, truthfulness, and kindness to one another. . . . They are all educated in their own vernacular, and almost all learn English also." The Madras and Calcutta schools are the largest, each numbering over 90 pupils. Several graduates of the latter school have taken University degrees, and hold influen tial positions. There is a boarding-school in Pachamba (Bengal) for girls from the jungle- whose arrangements are accordingly primitive; numbers, about 50. Caste day-schools are in all the cities, those of Madras (including a day normal school) having a special reputation. Of both city and village day-schools the Society maintains fifty, with an attendance of 4,000- pupils. Most of them are held in hired houses. The great majority of pupils are from well-to-do* Hindu families, but there are small schools for Mohammedans at Poona and Madras, and Beui- Israel schools in Pooua and the Madras presi dency. A training-home for widows was- opened with two members, at Calcutta, in 1889.. Zenana Visitation. A new zenana home, accommodating fourteen workers, was erected 1 at Calcutta in 1888. The number of pupils in the city that same year, in houses and zenana schools, was 727. In Madras, where the mis sion is 52 years old, the house-pupils are about 170, with four visitors. One of the latter re cently retired, to the great regret of the mission, after 33 years of service. A Jubilee bungalow for zenana workers was built at Bombay, where a few of the pupils visited are Parsis. The common experience at all the stations is described by one of the workers at Nagpore: " The zenana teacher has disappointment as well as encouragement in her daily rounds. . . . When the application of the [Bible] lesson is be ing gone through, we notice that attention flags; but at other times, again, the interest is kept up to the end, and the questions that follow show real desire to know more of Christ." Secular as well as religious instruction is given. Medical Work. Several stations have called for fully qualified medical women, and a begin ning has been made in this department, with the intention of developing it as soon as practi cable. Two medical ladies fully qualified are stationed at Madras. South Africa. At Lovedale, in Kaffraria, the girls boarding and training school has over 100 pupils, and carries on both the educational and industrial departments, which have been features of that well-known institution. A class for musical drill was an innovation of 1888. In Transkei a great many sewing-schools are reported, and mending, darning, knitting, and cutting out clothes. One of the missionaries says: "I know some people give the things sewn in these schools to the pupils. I do not in any case, for I do not wish to spoil these people or their children. Many of them are better off than most of the people that keep up the funds of our foreign missions. ... I do not believe in letting the ladies money go to WOMAN S WORK FOR WOMAN 522 WOMAN S WORK FOR WOMAN pay for work that should be paid for by gov ernment " In Natal, there are " Homes" for Zulu girls at Pietermaritzbunr, Impohveni, and in the Gordon Memorial Mission, all of which furnish interesting reports. At the first, we hear of weeping and praying girls, and a children s Bible and singing class; at the second, there is now and then " a wild Maria;" but most of the fifteen girls are interested in the Bible: one of them made the bread for asocial meeting of the temperance society. At the Gordon Mission women are coming on faster than the men. The 30 members of the Home go to day-school in the forenoon, and in the afternoon learn sewing, household and garden work. Some of the girls are refugees from heathen homes. The New Hebrides. The Society has never sent single ladies to the South Seas, but has a married missionary on both Aueityum and Fu- tuna. They train a few girls at a time in their own homes, and lead church-singing, superin tend schools as they can, and bear up many parts of the general work, while making a Christian home, forty miles from another white family and six mouths from the post-office. THE JEWISH ASSOCIATION has had a school for German Jewesses in Constantinople for forty years. In 1889 there were 250 pupils, and " as many tokens of the Lord s blessing." While this school is under care of the Edinburgh Association, another at Tiberias is supported by Glasgow ladies. THE CONTINENTAL ASSOCIATION contributes 100 per annum to the funds of the general society. The Scottish Episcopal Church. The Central Committee and Church- women s Association for Foreign Missions. This Committee was formed in accordance with a resolution of the Board of Missions in 1875. The management consists of a central committee of ladies, a convener, general secretary, and treasurer. The aim is to have a correspondent in every diocese, and a congregational correspondent in every congre- fatiou. The Committee meets once a month, [embership of the Association is over 3,000. An annual fee of 2s. 6d. is required of each member. The annual income amounts to about 750, and boxes and needlework of as much value are also sent abroad. The Association publishes the " Mission Chronicle." Office, 122 George Street, Edin burgh. Efforts abroad are in aid of the church missions in the diocese of St. John s, Kaffraria, and in Chanda, Calcutta district, India. A juvenile guild is a branch of the asso ciation. Zenana Mission of the United Pres byterian Church of Scotland. Organ ized 1880. A Missionary Prayer Union was formed in 1889, with purpose to pray daily for the zenana missions. There are now congre gational committees (corresponding to auxili aries), 200 to 800; presbytery and district com mittees (corresponding to presbyterial societies), 33. The income in 1889 was 4,307 12s. The " Quarterly Record " is published at College Buildings, Castle Terrace, Edinburgh; price, 4d. The mission has 18 agents abroad, of whom 1 is a physician. Of the whole number, 11 are in Rajputaua, India; 1 in Manchuria, China; and 6 in Old Calabar, West Africa. The na tive assistants are about 50, schools for girls 12. India. The stations are Ajmere, Nusseera bad, and Jeypore, in all of which many /ena- nas arc visited. In Ajmere are the only physi cian and hospital of the society. The largest of the Christian girls boarding-schools is at Sus- seerabad, and numbers over .">() boarders. There is an industrial department, and the girls can make all their clothes without help. Manchuria. The only agent of the mission here is the wife of the missionary physician at Hal-Chung, who, while the doctor treats the patients medically, herself imparts religious in struction in a small woman s ward fitted up in her apartments. Old Calabar. The stations are Creek Town, Duke Town, and Ikorofiong. One of the mis sionaries, who has taken hospital training, has charge of a dispensary at Duke Town. The teaching at all these stations is very elementary. LADIES KAFFKAKIAN SOCIETY. Three mis sionary agents (one of them unsalaried) are labor ing at two stations in Kaffraria as represent atives of this Society. Their most important undertaking is a girls boarding-school at Em- gwali. The school is supported by local con tributions as well as funds of the Society, but is under joint management of the Ladies Society and the Foreign Mission Board. Female Association of the Presby terian Church of Ireland for Pro moting Christianity among the Women of the East. Organized 1873. The management of the Association is in the hands of secretaries, treasurer, and a large gen eral committee (all ladies), consulting and ex amining committees (gentlemen), and an ex ecutive committee (ladies and gentlemen). The income for 1890, including offerings from Sunday schools, was 3,906. " Woman s Woik," a small quarterly, ispriut- ed at 16 Howard Street, Belfast; price, 2d. Abroad. The force in 1889 was represented by: missionaries, 9, of whom 1 is a physician; na tive helpers, 56; schools, 19; pupils, about 1,100- Three stations are occupied in Western India, Surat, Borsad, and Ahmadabad, from each of which the district is worked. In Surat are a normal class for training Chris tian teachers, an orphanage, an Anglo-vernac ular school, and 5 heathen day-schools. In one of the latter the majority of the girls are Par- sis, who, having fewer holidays than the Hindus, make greater progress. At Ahmadabad Dr. Mary M George had an average daily attend ance of 50 at her dispensary during the year 1888, of whom more than 600 were under three years of age. Some patients came 2."> miles for treatment, and four came from a village where the year previous every woman had tied from the missionary. Four girls schools are con nected with Ahmadabad station, one contain ing many daughters from Jain families, one for Mohammedans, and one for Christian girls. A medical work has been opened at Borsad. The Association has one missionary doing Evangelistic work in Newchang, China, and sent its first lady to join the new mission in Manchuria in 1889. GERMANY.. Kerlin Woman s Missionary Asso ciation. This has been in existence nearly WOMAN S WORK FOR WOMAN 523 WORCESTER, SAMUEL A. fifty years. It is represented by six missionaries in India, at Secuudra and Benares. It also pays the salary of the superintending sister at an orphanage, the Talitha Kunri, in Jerusalem. The Herlin Woman s Mission for China. This operates entirely by itself, has au annual income of about $4,000, and sustains one or two missionaries. Other women s societies, among which is one at Stockholm, Sweden, send grants in aid for China through the Basle Mission, and to North Africa through the North Africa Mission. Woodstock. (1) Mission station of the S. P. G. (1855) in Cape Colony, South Africa, near Cape Town, with 1 missionary. (2) A town in Laudour, Punjab, India, 15 miles east of Dehra. A seminary for girls, both foreign and native, was commenced here in 1874 by the Presbyterian Church (North). Five missionary ladies are now in charge of the work, which is almost self-supporting. Worcester, a town in Cape Colony, South Africa, 80 miles by rail northeast of Cape Town. Population, 3,788. Mission station of the Rhen ish Missionary Society; 1 ordained missionary, 1 female missionary, 2 native workers, 2,568 church-members, 633 day-school children; S. P. G. (1885); 1 missionary. Worcester, Samuel Austin, b. Worces ter, Mass.. U. S. A., January 19th, 1798; grad uated University of Vermont, 1819; Autlover Theological Seminary, 1823; ordained August 25th, 1825; left as a missionary of the A. B. C. F. M., August 31st, for the Cherokees, reach ing Brainerd October 21st, 1825. Through his labors and those of other missionaries, the In dians had made great progress in Christian knowledge and the arts of civilized life. They had become largely a nation of farmers and artisans, had organized with the advice of the United States Government a regular and credit able government, were to a considerable extent supplied with schools and religious institutions, and many were members of Christian churches. Georgia had long coveted the lands of the In dians. Some had been relinquished by the owners, some had been obtained from them by artifice, and the Indians removed beyond the Mississippi. But those who remained at this time were utterly unwilling to leave their com fortable homes, their cultivated fields, and the graves of their fathers, and remove to a distant and unknown wilderness. In spite of repeated treaties which recognized them us a nation, and which were declared to be " binding on the State of Georgia, her government and citizens, forever," the legislature in 1830 passed a law extending complete jurisdiction over the Chero kee nation, forbidding any white man residing within the limits of the Cherokee nation without a license or permission from the governor, and requiring au oath to submit to and support the jurisdiction of Georgia, declaring also that who ever violated this law should be consideredguilty of a high misdemeanor, and imprisoned in the penitentiary at hard labor for four years. The law also disqualified the Cherokees from testify ing in any court of justice. Copies of this law were sent to the missionaries at the four stations. They, considering this unconstitutional law not only against their rights, but the rights of their people, resolved to seek protection from the Supreme Court of the United States, and con tinued their work. On March 12th, 1831, Mr. Worcester, Mr. Thompson, and Mr. Proctor had been arrested and made prisoners by a de tachment of the " Georgia Guard," consisting of 25 armed and mounted men. They were re leased by the judge on the ground that they were agents of the general government. The governor, on May 6th, wrote to Mr. Worcester and Dr. Butler requiring them to leave the country " with as little delay as possible," under the penalty of arrest. Both replied that they could not in conscience obey the law enacted for their expulsion. On July 7th they were arrested and treated with great indignity. The details of the shocking treatment they received from the military, both on the march and in the filthy prison where they were kept for eleven days, are given in a letter written by Mr. Worces ter, and published in the Annual Report of 1831. They were released on a writ of habeas corpus under bonds to appear for trial before the court in September. On September 25th they were tried, and Mr. Worcester, Dr. Butler, with eight others, were sentenced to four years in the penitentiary with hard labor. On arriving at the prison they were offered a pardon by the governor if they would take an oath to support the government in its measures against the Cherokees, or abandon their missionary work and leave the Cherokee country. Mr. Worcester and Dr. Butler, believing that obedience to such laws would be treason against God, refused, and were shut up in prison with felons. The case was brought before the Supreme Court of the United States in 1832, and Chief Justice Mar shall declared that the laws of Georgia extend ing her jurisdiction over the Cherokee country were repugnant to the Constitution, to treaties, and to the laws of the United States, and there fore null and void. The court issued a man date ordering all the proceedings against the prisoners to cease, and that the missionaries be dismissed. Georgia refusing to obey the man date, the missionaries gave notice that they would move the Supreme Court for further proceedings in their case. Owing to the excite ment in South Carolina over the revenue law of the United States, and the fear that if the mis sionaries should persevere in their suit, and the Supreme Court endeavor to enforce its decision in their favor, not only Georgia but Alabama and Mississippi would join the South Carolina nullifiers; as the governor had promised that if they withdrew their suit they should be uncon ditionally discharged; as, moreover, the decision of the Supreme Court established the right of the missionaries to a discharge from confine ment, and the right of the Cherokees to protec tion by the President from the aggressions of Georgia; and finally as the law under which they had been imprisoned had been repealed, they, acting under advice of friends, in which the Prudential Committee concurred, withdrew their suit. After sixteen and a half months im prisonment, they were released, January 14th, 1833, returned to their stations, and resumed their missionary work. While in prison they were permitted to read the Scriptures and pray with the prisoners confined in the same build ing; and during the last six months Mr. Wor cester preached every Sabbath to the prisoners. A spirit of inquiry was awakened, and many, it is believed, were savingly benefited. Mr. Worcester removed, in April, 1835, with the press to Dwight, and spent the summer WORCESTER, SAMUEL A. 524 WRIGHT, AUSTIN H. among the Cberokces of Arkansas, mostly in making arrangements for printing. He after wards was stationed at Park Hill among the Cherokees in the Indian Territory, to which t hey had been removed, and here he died April 20th, 1859. Wot yak Version. The Wotyak belongs to the Finn branch of the Ural-Altaic family of languages, and is spoken in the provinces of Wiakta and Orenburg, Russia. The Wotyaks profess adherence to the Russian Church. The four Gospels were translated in 1823, or soon after, by a learned Wotyak, and the printing of St. Matthew was begun by the Russian Bible Society. But the work was broken off and left unfinished through the suspension of that Soci ety. A version of Matthew was published by Prince Lucien Bonaparte in phonetic type in 1863. In the year 1878 the British Bible Society authorized Dr. Aminoff to prepare a version of Matthew. With the assistance of a Wotyak teacher he executed the work, which, after a careful revision by the Academician Wieder- mann, was published in 1882. (Specimen verse. Matt. 5 ; 16.) Oaft vie AT, nmirrdss rorbixx-TU iiHt, cooct AlULI, Ky4bI3L mil, Woyenthin, a station of the Berlin Mis sionary Society in South Transvaal, Africa (1884); 1 missionary, 240 communicants. Wray, John, missionary of the L. M. S. to British Guiana, South America, from 1807 to 1837. Sent to Demerara in 1808, at the request of a wealthy planter, and made his home on the plantation. Here his labors were so much blessed that a great reformation took place among the Negroes, not only on this estate, but also on the surrounding ones. They changed their ways of living, and became earnest and atten tive listeners to his preaching. He married in 1809. It soon became apparent that the local government of Demerara was not in sympathy with the religious work among the Negroes, and it placed so many obstructions in the way of the missionaries that Mr. Wray was sent to England to obtain, if he could, a modification of the laws of the country. He partially succeeded, and returned to Demerara in 1811, where he con tinued his work for two years, when he was succeeded by Mr. John Smith. After this he divided his time among the crown Negroes at the stations of Georgetown and Berbice. The laws which he had secured for the amelioration of the condition of the Negroes being misunderstood and not carried out, he found it necessary to go a second time to Eng land in their behalf. Although the mission work progressed, the Negroes were very much hindered in their reliirious worship. Their books were taken from them, and overseers accom panied some of them to their meetings "to judge of the doctrines held forth to the Negroes." Their persecutions irritated them beyond endurance, and a serious insurrection broke out. many of them leaving the plantations and going into the back country. On Mr. \V ray s return to Berbice he was requested by the gov ernor to explain to the slaves the new laws, so that there might be no further trouble. He seems to have succeeded, and quiet was restored in his mission, where he remained for 13 years. when, worn out with his work, he with ids wife sought rest and health in England. In 1832 he returned to Berbice and continued his work for eight years longer, when he died of yellow-fever at New Amsterdam. In 1834 the emancipation of the Negroes removed the ob stacles to the progress of the mis.-ion work, and many .stations and schools became self-support ing. Wright, AlfVcd, b. Columbia, Conn., U. S. A., March 1st, 1798; graduated Williams College 1812; Andover Theological Seminary 1814; ordained. December 17th, 1819, at ( harles- tou, S. C. ; and appointed by the A. B. C. F. M. as a missionary among the Choctaw Indians, arriving at Elliott, Choctaw Nation, December, 1820. For more than thirty years he labored among the Choctaws, and died at Wheeloek, March 31st, 1853. He held meetings for prayer or preaching at different places, though feeble in frame, never without pain, and for twenty years unable to walk more than a few rods, or raise with his hands more than a few pounds weight without bringing on severe distress from heart-disease. He was em phatically a man of prayer. This was the secret of his success. After a long day s ride of ten hours, staying at a miserable hut, wearied and sick, he would call all the family together, read a chapter in the Bible by firelight, sing a hymn from memory, and offer a prayer. " Few ministers of Christ," says one, have labored more faithfully or more successfully." Wright, Asher, b. Hanover, N. H., U. S. A., September 7th, 1803; studied one year at Dartmouth College and three in An dover Theological Seminary; ordained October 12th, 1831; joined the Mission to the Seneca-, November 9th, 1831, and continued to labor faithfully for that people till his death at Upper Catteraugus Station, April 13th, 1875, in con nection with the A. B. C. F. M. till 1870, and then in connection with the Presbyterian Board. " He was a transparently good man, and gained in a remarkable degree the confidence of the red men and the high esteem of the whites in this vicinity. The Indians feel that they have lost a wise counsellor and true friend." Wright, Austin II., b. Hartford, Vt., U. S. A., November llth, 1811; studied at Dartmouth College, and Union Theological Seminary, N. Y., and in the medical department of the University of Virginia. Charlottsville, preaching during his term of study to the destitute population of tiie Ragged .Moun tains;" sailed March 9th, 1840, as a missionary of the A. B. C. F. M. for Smyrna, to join the Nestorian mission and take the place in Oroo- miah of Dr. Grant, whose impaired health and large plans for the Mountain Nestorisms lid him to seek a residence in one of the mountain districts of Koordistan. His perfect acquaint ance with the Turkish. Syriac, and Persian languages, coupled with his knowledge of medicine and his kind, gentle courtesy of man ner, gave him much influence among all classes of the people, and the business connected with the authorities, and intercourse with the higher classes, was to a great extent in his hands, or WRIGHT, AUSTIN H. 525 YATES, WILLIAM carried on through him. The Persian officials ami other gentlemen appreciated very highly the courteous, dignified, yet simple ease and grace with which he met them, so that, as a Nes- toritin preacher said, "the Khans used to love to see him." lu 18(50 he returned to the United States, but, though feeble, he engaged in labors for the Nestorians. In the early part of 1863 lie began the revision of the New Testament in Syriac, preparatory to its being electrotyped and printed by the A. B. S. in pocket form. To this the Psalms were added, and he took back with him on his return in 1864 the first few copies, which were hailed with delight by the people. A short time before this it was deter mined to undertake the translation of the Bible into Tartar-Turkish for the Mohammedan pop ulation of Azerbaijan. This work was assigned to Dr. Wright in conjunction with Mr. Rhea, and he entered upon it " with great zest, amounting to enthusiasm." But in three months he was called to a higher service. He died January 14th, 1865, of typhoid fever, after an illness of twelve days. "The long period of his service, and the great amount of labors which he performed during that time as a preacher, physician, co adjutor in the department of the mission press, and last, not least, as an effective shield to suc cor the poor oppressed Nestorians, standing as a daysman between them and the Mohamme dans, by whom he was profoundly respected, as well as the scrupulous fidelity, the marked ability and almost unerring judgment, though so modest, in his bearing, and the untiring energy and endurance with which he cheerfully met and discharged all his multifarious and arduous duties, rendered his death a loss to the mission which seemed to them entirely irrepa rable." Wuchang, the capital of Ilupeh, China- (see article), is situated on the south bank of the Yangtsz River, near Hankow (q.v.). Mis sion station of the Protestant Episcopal Church (1867); 2 missionaries (1 married), 1 female physician, 100 communicants, 77 day-scholars, 40 boarding-scholars. L. M. S. (1865); 1 mis sionary, 2 native preachers, 90 church-members, 20 Sunday-scholars, 24 day-scholars. Wesleyau Methodist Missionary Society; 1 missionary, 1 chapel, 75 church-members, 85 Sabbath-scholars, 2 day-schools, 35 scholars. C. I. M. (1874); 3 missionaries and assistants, 11 communicants. \Viilm. a city in Nganhwui, China, on the Yaugtsz River, 50 miles above Nanking. Mis sion station of the Methodist Episcopal Church (North), 1884; 2 missionaries and wives, 2 female missionaries, 1 out-station, 2 churches, 36 members. 3 schools, 40 scholars. Protestant Episcopal Church; 2 native pastors, 15 com municants, 46 scholars. Wuppertlial, a town in "Western Cape Colony, South Africa, near the coast, on the Olifaut River, a little southeast of Clan-William. Mission station of the Rhenish Missionary Society; 1 missionary, 1 female missionary, 8 native workers, 750 church-members, 150 school-children. Y. Yahgan Version. The Yahgan belongs to the languages of South America, and is spoken by the inhabitants of Tierra del Fuego, about 3,000 in number. The Rev. Thomas Bridges of the South American Missionary Society, who has been working for more than a decade among the Fuegians, translated the Gospel of Luke, which was published in an edi tion of 1,000 copies by the British and Foreign Bible Society, printed according to Ellis pho netic system, in 1880. The Acts of the Apostles were published by the same society in 1883. and in 1884 the Gospel of John was issued. Up to March 31st, 1889, 2,529 portions of the Scrip tures were disposed of. Yanj?-Cliow, a prefectural city in Kiang- su, China, 75 miles southeast of Nanking. Mission station of the China Inland Mission (1868); 1 missionary and wife, 5 female mission aries, 87 church-members, 1 girls school, 23 scholars. Yao Version. The Yao belongs to the Bantu family of African languages, and is spoken by the Yaos, who occupy the country to the east and south of LakeNyassa, including the Scotch stations of Blantyre and Living- stonia. A translation of the Gospel of Matthew was made by the Rev. Chauncey Maples, of the Universities Mission, who has been labor ing several years at Masasi, in Africa, with Bishop Heere. On the recommendation of the latter, the British and Foreign Bible Society published in 1879 an edition of the Gospel of Matthew under the editorship of the translator, who had gone to England to read the proofs. As Mr. Maples translation contained many Swahili words, the British Bible Society pub lished in 1888 a version of the four Gospels and the Acts, made by the Rev. A. Hetherwick of the Blantyre Mission of the Presbyterian Church of Scotland, in pure Yao. The translator carried the translation through the press in England. Yates, William, b. Loughborough, Leicestershire, England, December 15th, 1792; educated for the ministry at Bristol College; ordained August, 1814, and sailed for Calcutta as a missionary of the Baptist Missionary Society April 16th, 1815. He joined the mission at Serauipore, devoting himself to preaching and assisting Dr. Carey in the translation of the Scriptures. After Dr. Carey s death he gave himself to translation and preparation of text books. He visited England and the United States 1827-29, re-embarking for India in 1829. After his return he was stationed at Calcutta. He translated the whole Bible into Bengali, the New Testament into Hindi and Hindustani, and the New Testament and large portions of the Old Testament into Sanskrit. He was en gaged in preparing the latter for the press, and a large part had been already printed. He hoped by the close of another year to complete YATES, WILLIAM 526 YEZIDEES the translation of the Scriptures into this sacred anil learned language of the East. But his health failing he sailed for England in 1S-15, but died on the passage up the Red Sea, July :>d. A few years before his death the East India Company ottered him a salary of $6,000 if he would enter their service, and prepare books for the government schools. On his declining it, he was offered $3,000 for half of his time, but he refused this also, preferring the work of a missionary on less than half the salary offered. , Tlic. ORIGIN. The Arabs who accepted Mohammed called those who did not "el johaleen," i.e. , the ignorant ones. Among the latter was Yezeed ben M awe, who refused to accompany M awe his father, who, as an attendant upon his person, followed the fortunes of Mohammed. Many of " the igno rant ones" rallied around Yezeed, and he be came the nucleus of the sect which appropriated his name. The Yezidees possess a lineage tree by means of which they trace their religious origin back to him. They seem to have existed as a very loose organization until about 1106 A.D., when there arose among them one called Sheikh Hadi (elderly guide), from the region of Damascus. He removed to the district of Hakkari in Koordistan, and dwelt in Mount Lalish, which is eleven hours from Mosul. He died in 1162 A.D. (558 A.H.), and his tomb, called Sheikh Adi, is hard by the village of Ba adri, where also is the temple of the Yezidees. This place, as their religious centre, is by them esteemed superior to Mecca. Sheikh Hadi gave more consistency to their religious system, still very confused and il logical. and greater stability to its organiza tion, by committing to writing its tenets and tra ditions. His work, which is the authority for their belief, is named "El Jilweh," i.e. "The Revelation." The original is the only copy ex isting, and it is esteemed as most holy, and is guarded at Sheikh Adi with the most scrupu lous care. It is in the Arabic language and character, and speaks in this wise of the origin of the "Yezidees: " O angels! said the great God, I am going to create Adam and Eve. They will become mankind, and from the lines of Adam s palm (?) shall proceed Shehr ben Jebr, and of him a separate community will appear upon the earth, that of Azaza5l, i.e., of Taoos Melek, which is the sect of the Yezi dees. Then He sent Sheikh Hadi ben Musaf- fer from the land of Damascus, and he caint: and dwelt in Mount Lalish." Sheikh Hadi was an Arab, and was held in high repute for his piety and devotion. He holds among the Yezidees the same place that is given to Moses by the Jews, and that is claimed by the Mos lems for Mohammed. Ni.MiiEit AND LANGUAGE. This degraded yet interesting people number probably about .300,000 souls, Imt <hey are scattered over a belt of territory 300 miles wide, extending in length from the neighborhood of Aleppo in northern Syria to the Caucasus in southern Russia. The mass of them, however, are to be found in the mountains of Northern and Central Koor- distan, and among the Sin jar hills of Northern Mesopotamia. While it originated with the Arabs, this re ligion was not confined to them, but in the course of centuries received adherents from Koords and the nominally Christian sects. "We cannot otherwise account for their wide disper sion. Though the mysteries of their religion are in the Arabic language, Koordish is more gen erally spoken by the Yezidees than Arabic; while those about Mosul and in the Sinjar hills use both. GKNKKAL CHARACTERISTICS. They are an agricultural people and live in tixed abodes. As ,-i rule they are neater and cleaner in their homes, and in respect to person and dress, than either Arab or Koord; while their style of dress follows the fashions of the people by whom they are surrounded, except that the shirt has a square-cut opening in front. Generally speaking they are quiet and indus trious, but in the regions of Redwan and Mid- yat they are given to house-breaking and high way robbery, and also hire themselves to Wo*- lems and Christians for the commission of deeds of blood, so that they are the terror of those districts. In the Sinjar hills, where they constitute almost the entire population, they are restive and refractory. Everywhere they enter tain a deep-seated hatred of Moslems, whether Arabs or Koords, who treat them in return with contempt and oppression. Polygamy is allowed among them to the limit of six wives, but its practice is not so general as with the Moslems, who are limited to four wives. The drinking of raid (a mild alcohol) is enjoined as a religious rite in connection with the worship of Melek Taoos, and accordingly intemperance is common. CIVIL ORGANIZATION. They are recognized by the Turkish Government as a distinct re ligious community. Their civil head is an Emir whose title is hereditary, and who is of kingly origin, if " El Jilweh" is to be believed. It says: "Then Melek Taoos came down to earth for our sect, i.e., the Y T ezidees, the dis turbed, and appointed kings for us, besides the kings of ancient Assyrians, Nisroch, etc. . . . And after that we had two kings, Shfiboor (Sapor) First and Second, who reigned 150 years; and our Emirs, until this da} , have de scended from their seed." The Emir never marries outside of this royal line. He is lord of the persons and affairs of the Yezidees, and his power over them is abso lute. His person is considered holy, and all his acts are regarded as righteous. To him be longs administrative power and dignity, as well as ecclesiastical, and all the dealings of the Turkish Government with the Yezidees are through him. For this reason he resides most of the time in Mosul. The present Emir is Meerza Beg. The Yezidees have written laws and statutes which are read and interpreted only by the members of one family that of Mella Haider, the Bussovahite. The secretary of the Emir is always chosen from this family. RELIGIOUS SYSTEM. Doctrine. They be lieve in God as the supreme deity and the first cause of all things; but they have nothing to do with Him either in the way of worship or ser vice. They believe in one Melek Taoos. or King Peacock, who is eternal, an emanation from God, became incarnate as Lucifer, deceived Adam and Eve as Satan, is one of the seven gods who in turn rule the world for 10,000 years (some atlirm 7,000) and who, having now YEZIDEES 527 YEZIDEES foverned it for the last 6,000 years, has yet ,000 years in which to reign. They believe in one Sheikh Hadi, called also in " El Jilweh " Abd Taoos (servant of Taoos). They call him the god of that which is good, of day and of life; say that he is descended from the divine nature, or, at least, is so hon ored of God that whatever Sheikh Hitdi wills comes to pass; and that when upon the earth he revealed to his disciples revelations, secrets, a knowledge of the unseen and of prophecies. In his book he claimed to be sent both of God and of Melek Taoos. The second assertion of El Jilweh " is: " He (Melek Taoos) sent Abd Taoos to this world that he might separate trulh from error and make it known to his people; and the first step to that is by tradition, and afterward by this book El Jilweh which the uninitiated must neither read nor be hold." His claim to have been sent of God is made farther on in the sentence quoted at length when stating the origin of this sect. They say also of him, " The Yezidees god de scended in this era and both taught and estab lished us." Sheikh Hadi associated himself with God in stating farther on in his book that " He afterwards came and dwelt in Lalish." Is there in Sheikh Hadi an effort at the recon ciliation of God and Melek Taoos, or the union of the two eternal principles (according to Zoroaster) of good and evil, in order to secure a reconciliation of man with each, and with both together, through worship at the shrine of one who stood for both ? They believe in six other gods. El Jilweh" says: " He created six gods from himself and from his light; and their creation was as one lights a light from another light." (Compare the Parsi doctrine of Ahura Mazda and his six gifts.) They accept of Christ as the " Light of God," and say that He cannot die; also that He is a Saviour and will come again. But all these are evidently accommodations to the Christian sects with w r hom they are brought into contact. In the same way the Yezidees about Kedwan have attempted to accommodate their tenets to the Christian doctrine of the Trinity. They hold to the Transmigration of Souls, but subject to the caprice of Melek Taoos, for "El Jilweh" says: " I (Melek Taoos) will not allow one in this wretched w r orld longer than the time determined by me; and if I desire it I send him a seeoml or a third time into this world, or some other, by the transmigration of souls." When righteous souls return they enter into men, but wicked spirits are sent back to reside in the beasts. Yet along with this they hold to a Resurrection, when Sheikh Hadi will carry all the Yezidees to paradise on a tray borne upon his head. They hold to a future judgment and punishment for all except the Yezidees. " El Jilweh" says: "I (Melek Taoos) punish iu other worlds those who do contrary to my laws." They have Islamic notions of paradise as a place of eating and drinking, together with the pleasures of physical love. They claim to receive the Old Testament, the New Testament, and the Koran, but reverence the Old Testa ment more than either of the others. This acceptance is, however, a qualified one, for " El Jilweh" says: "The books of those who are without I accept in a sense; i.e., those that agree with and conform to my statutes. What soever is contrary to these they have altered. " Ecclesiastical Polity. This has the form of a religious oligarchy, is composed of six orders besides the Emir, which are chiefly hereditary and confined to as many distinct families. These orders are: (1) The Sheikh. He is called Sheikh Men- gah, which is the name of a district comprising the regions of Mosul, Amadieh, and Zakho. He is the chief ecclesiastic of the sect, and cor responds to the Sheikh ul Islam. He ranks next to the Emir, who is the religious as well as political head, even as the Sheikh ul Islam to the Sultan, who is also the Caliph. He is the guardian of the tomb of Sheikh Hadi. The insignia of his office are a kind of girdle which is worn about the body, and a netting of catgut which is carried in the hand. He is supposed to prophesy, and has paradise in his flowing sleeves, sections of which lie disposes to pur chasers according to the sums received. When ever the Sheikh appears among the people they submit themselves to him iu lowly reverence and humility. The last Sheikh was named Nasur, but he died recently, and the name of his successor has not yet been ascertained. (2) Sheikhs. Thij order was founded by Sheikh Hiuli. Every Sheikh traces his lineage back through a regular succession to a Patriarch who is regarded not only as the bestower of the office of Sheikh, but also as the assistant and advocate of those in his line who exercise the office, and as the avenger of all injuries inflicted upon them. For this reason no Yezidee dares to return the smiting of ;m ecclesiastic. Each Sheikh has the privilege of doctoring a special disease. The Sheikhs frighten their followers into giving presents and alms according to their will by threatening to punish them, upon re fusal, with pestilence, fever, distress, sickness, and pains, or the control of their enemies over them, such power being supposed to reside in them. From this order comes the Mella, who is the instructor of youth, the guardian of the book," of religious mysteries, and of the inter ests of the sect. He is also the secretary of the Emir, and in his family alone are reading and writing allowed. The office is hereditary, and the present incumbent is Mella Haider. (3) Peers. They are the Nazarites who take vows of celibacy and devote themselves and their proper!} to Sheikh Hadi. To them ap pertains the conduct of hair-dressing and of the fasts and feasts. They are also intercessors, and perform their function upon certain heaps of stones in the neighborhood of Sheikh Adi, where they continually reside. (4) Koochiks. The word is Koordish and signifies dancer. These attend to the service of the tambourines, praises and songs. They order and conduct the sacred dance upon the feast-days. They praise the gods Hadi and Taoos with tambourine and fife until they swoon in a trance, when they utter strange sounds and language. They declare what is revealed to them in dream, trance, and vision, and are reckoned as prophets. They are -said to have the power of life and death, probably through the influence of magic. (5) Kowals "speakers." These are the priests proper, to whom pertain the duties of imparting religious instruction to the people, and of sepulture. All instruction is oral, in which they profess to be guided by an " inner light" to which all, even the Emir, must give YEZIDEES 528 YOKOHAMA heed. Whenever a Yezidee is about to die be is visited by a Kowal, or his ageut, who re moves the dying man s sins by transferring them to himself. They divide with the Peers the function of intercessors, and to them belongs the privilege, each year, of bidding for the con cession of conducting the " banjak Taoos" (see Worship) among the Yezidee villages. They never use ;i razor upon their heads. (6) Fakirs. These constitute the lowest order of the priesthood. They are entrusted with the assembling of boys and girls and the in struction of them in the tambourine, in dancing and religious evolutions. They are married, have a salary, live in Sheikh Adi, and are the janitors of that holy place. Worship Objects of. Melek Taoos through his "Sanjak," or symbol, which is a sacred brazen cock one eye of which is marked over by a cross. Sheikh Hadi, who is still a god though his body be dead, and who receives divine honors at his tomb in Sheikh Adi. Forasmuch as he was also sent of Melek Taoos, the sacred cock stands for him also, so that he is worshipped at the same time with Melek Taoos; and at his tomb the " Sanjak" of Melek Taoos is revered equal ly with the tomb. The two eternal principles have thus equal honor, and by this arrangement no one can worship the one without equally worshipping the other. Here again there seems to be an attempt to accommodate something to their needs from the Parsi religion. In the Vendidad the cock is a sacred bird the bird of Sraosha, who is Obedience to the law of Mazda and chief of the Yazatas and their leader against the leader of the demon host, vEshua Daeva. The Yezidees seem to combine the two principles aud so make the coc^ represent both. These two gods are the chief objects of their worship, and the tomb of one and the sanjak of the other are the symbols employed to bring them before the worshippers. The sun is regarded as an exalted spirit with out whom there would be no stability to the xmiverse, and therefore worthy of respect aud worship. Fire, more especially as lightning and flame, is considered a sacred element, and is wor shipped by adoration. They have also a bronze image of an ox which they worship at a festival in November. The tombs of departed Sheikhs are regarded as holy, and in religious rites conducted at them the assistance of those entombed therein is specially invoked. Forms of Worship. The "Sanjak Taoos" when carried to a village is accompanied by Kowals, who march before it with timbrel and pipe. It must remain in the village over night, aud the Yezidees must drink "raki in its presence. Its worshippers approach it upon their knees, kiss it, mutter prayers, deposit their contributions in a box by its side, rise and walk away with their face toward it. Mean- whrle a caudle burns on either side of the holy bird. Prayer. They have no liturgy, uor do they pray audibly, believing that all prayer should be with the heart only. Fasts. They say God does not require them to fast, save during Ramazau. when they fast three days instead of thirty. This fast must be begun and ended in the presence of either Sheikh or Peer. It is ended by a participation in holy wine that is considered to be the blood of Christ. The cup containing it is held in both hands, after the sacrilicial manner of the EaM, and if a drop should fall it is gathered with re ligious care. Feasts. These are the following: 1. On the first Wednesday in April, which is the begin ning of their year. 2. August 1st, and con tinuing three days, in honor of Melek Fukhi ed Dccn. :!. September 22d, aud continuing eight days, to Sheikh Heidi, and called " et touafat " i.e. the Hoods. 4. November, called the Naheevi. (This feast is especially observed by the Yezideesof Jebel Toor, at which the sacred ox is worshipped in connection with Baby lonian orgies.) 5. January 1st, and lasting three days, in honor of Sheuis ed Deen. At all these feasts there is much singing in con nection with the religious dances. They have a hymn-book called " Zemboor," the hymns of which are in Arabic. They have also songs which are in Koordish and are sung to Koordish tunes. RELATION TO MISSIONARY WORK. So long as the Turkish Government continues to draft Yezidees into the army it will not allow them to be Christianized. Another formidable ob stacle is found in a requisition of their re ligion that no one shall learn to read or have any dealing with books except the family of Sheikh ul Bussowi, as stated above, the cus todians of the sacred book. An attempt to teach a young man from this sect was frustrated by his relatives. An agha of influence among them in the vicinity of Wevan Sheho has been induced by Protestants to learn to read. He now refuses to worship Sanjak Taoos,." and asks for a teacher for his village. An English lady has just sent a small sum for a tentative ellort among them, and the Mardin station of the Eastern Turkey Mission, in whose field the most of the Yezidees reside, has accordingly sent out a young man for that effort. We have faith that the Yezidees wih 1 yet come forth from their darkness and igno rance, and walk in the light and knowledge of Him who is the " Light of the World." Yokohama is one of the most important of the treaty ports of Japan. It is situated on a plain by the side of the Bay of Tokyo, and is shut in by hills. It occupies an area of a square mile, about one fourth of which is a foreign settlement. The climate is variable, the ther mometer ranging from 95 to 43 F., and the rainfall is quite great. The population is 119,- 783, and there are large numbers of Chinese and Europeans. The harbor is a wide and com modious one, well protected by a breakwater. Yokohama is the port of call for the lines of steamers between San Francisco and Honjj Kong, and other lines connect it with Shanghai, as well as numerous steamers which run from it to points in Japan and China. A line of steam ers from Vancouver to Hong Kong stop there regularly. A railway connects it with Tokyo, and was the first railway opened in J:ipan ( IS?.). It is also the terminus of a railroad which runs to Kyoto. Mission station of the Presbyterian Church (North), 1859; 1 missionary and wife, 1 female missionary. A. B.M. U. (1872); 2 missionaries and wives, 2 female missionaries, 3 churches, 327 church-members, 2 schools, 90 pupils, YOKOHAMA 529 YOUNG MEN S CHRIST. ASS N Methodist Episcopal Church (North); 2 mis sionaries and wives, 1 female missionary, 178 members, 4 day-schools, 372 scholars. Re- foimed (Dutch; Church U. S. A.; 2 mission aries and wives, 4 female missionaries, Ferris Seminary, 1U2 scholars. (For development of mission work, see article Japan.) Yoiicxewa, a station of the Methodist Episcopal Church iNoi th) in the Tokyo district, in the southeastern parlof the island of Nippon, Japan; 1 missionary and his wife, 2 foreign teachers, 2 native workers, 56 church-members, 1 school, 35 scholars. Yorutm, a section of the slave coast, West Africa. See Africa. Yoriilm Version. The Yoruba belongs to the Negro group of the languages of Africa, and is spoken by several Yoruba tribes, Yoruba proper, Egba, Ijebu. Ijesa, Effon, Undo, ex tending from Dahomey to the tribes on the west bank of the Niger, and said to number 3,000,000. A version was undertaken by the Revs. C. Crowther, T. King, and others, and between the years 1850 and 1878 there were issued at London, besides the New Testament, Genesis to Ruth, Psalms and Daniel. In 1879, at the request of the Church Missionary Society, a new edition of the New Testament and Psalms, slightly revised, especially as to the spelling of certain words agreed upon at a con ference of Europeans and natives convened at Lagos, was published under the care of the Rev. Dr. Hinderer, the reviser. During the year 1880 the Yoruba Scriptures, the main part of which was translated by the Rev. (afterwards Bishop) Crowther, were completed at press in London under the care of Dr. Hinderer. In the same year a translating and revising com mittee, consisting of natives and Europeans, at Lagos, began the revision of the entire work, and a revised edition of the entire Bible was published in 1884, under the care of the Rev. Dr. Hinderer. The first edition of the New Testament being almost exhausted, a revision committee, in which theWesleyau missionaries joined the Church Missionary Society mission aries, was formed in 1886 to revise the New Testament, with a view to the publication of an edition of 10,000 copies. In 1888 the edition passed through the press under the care of the Rev. N. Johnson. In the same year the British Bible Society also published an edition of 6,000 copies of the revised Old Testament, under the care of the Rev. J. B. Wood. Up to March 31st, 1889, 70,123 portions of the Scriptures in the Yoruba Version were disposed of. (Specimen verse. John 3 : 16.) Niton ti Qlorun fe araiye tobe ge, ti o fi Omo bibi re nikansoso fun ni pe, enikeni ti o ba^gba a gbo Jd yio segbe, sugbou yio ui lye ti ko iiipekun, Young Men s Association in Aid of the Baptist Missionary Society. Head quarters, Baptist Mission House, Furnival Street, London. The Young Men s Missionary Association was organized in 1848. Its object is to increase in every way possible interest in missions among the young. Many members of the Association have gone as missionaries to one or another of the mission fields of the Baptist Missionary Society. Ten of the native schools of that society in India are supported by the Association, and in various other ways iis in fluence is felt by the parent society. By means of its "Missionary Journal," published monthly, much interest in missions has been awakened in the Baptist Sunday-schools of Great Britain. Annual income, 193 18s. lOd. Young; Ifleii s Christian Associa tion. Organizations of Christian young men for mutual improvement, and for more or less of religious activity, have probably existed in almost every age of the church. There is his torical record of such societies in Great Britain and Ireland as early as the reign of Charles I. They maintained a continuous existence for nearly one hundred years, through the revolu tions under Cromwell and King William, attain ing their highest prosperity in the reign of the latter. The chief object or these societies was the promotion of personal piety among their members, but they gave rise in 1691 to the "Societies for the Reformation of Manners," which had for their aim the suppression of vice through legal means. These were called into being by the low state of public morals, which, notwithstanding the better attitude of the court of William and Mary, had little mended .since the dissolute reign of Charles II. The early efforts of these reform societies were favored by the civil courts, and they flourished for about forty years. They had become extinct, however, in 1757, and an effort to revive them by members of Wesley s and Whitefield s con gregations was defeated through the indiffer ence if not actual hostility of the authorities. In the present century, between 1823 and 1838, David Nasmith, of Glasgow, formed about seventy Young Men s Societies in as many cities of the United Kingdom, France, and America. In Germany, as early as 1832, similar associa tions of young men were formed, closely con nected with the established churches and their pastors. But while all these were societies for young men, with a distinctively Christian pur pose and activity, still they were very far from measuring up to the present organization. They did not as individual societies seek broadly to promote the physical, intellectual, and social as well as the spiritual welfare of young men. They did not develop or train a special class of executive officers employed to devote to this comprehensive work their entire time and ener gies. They did not acquire property in the form of buildings, making themselves perma nent institutions in their respective communi ties. They did not baud themselves together in district, national, international, and world s conferences, each with an executive committee employing executive officers for correspondence and visitation. They did not produce a litera ture stating in periodical and more permanent form the important mission and distinctive fea tures of their Christian institution. It is true that some of these pre-existing organizations, notably those of Germany, are now part of the brotherhood forming the World s Conference of the Associations. The present Glasgow As sociation traces its origin to a Nasmith Society formed in 1824, and the Cincinnati Association claims also to have originated, under another name, in 1849, quite independently of sugges tion from London. But it seems beyond dis pute that it was not until the life of the new YOUNG MEN S CHRIST. ASS N 530 YOUNG MEN S CHRIST. ASS N movement, with the fuller conception of work for young men developed along its path, touched arid modified these older organization! that they became, or are becoming, iu any real sense what are now recognized as Young Men s Christian Associations. The movement which has re sulted iu the present world-wide brotherhood can be traced to the parent English-speaking Association which was organ i/ed in London by George Williams, June 6th, 1844, and of which that gentleman, still in vigorous manhood, is now the honored president. But while the origin and early growth of the movement took place in London and other cities of Great Britain, the larger development and expansion of the work has been wrought out by the American Associations, which have for many years greatly exceeded any other group of these societies in numbers, strength, and usefulness. A knowledge of the London Association and its work led to the formation of Associations iu Montreal (Canada), Decem ber 9th, 1851, and iu Boston the 29th of the same mouth, neither city having any knowl edge of the other s action. Other cities fol lowed, till some twenty-five similar organiza tions were known to be in existence at. the date of the first convention, which met in Buffalo, June 7th, 1854. By the action of this body a confederation was formed, a central committee appointed, and an annual delegated meeting of the Associations of the United States and Brit ish Provinces authorized. The first World s Conference met in Paris August 19th, 1855. Here the following declaration, since known as the Paris Basis, or the Basis of 1855, was adopted: "The Young Men s Christian Associations seek to unite those young men, who, regarding Jesus Christ as their God and Saviour, according to the Holy Scriptures, de sire to be His disciples in their doctrine and in their life, and to associate their efforts for the extension of His kingdom among young men." Upon this rests the affiliation of the Associations of all lauds, represented since 1855 by a triennial World s Convention, and since 1878 by a Central International Committee, with headquarters at Geneva, Switzerland. This declaration was ratified by the American International Convention at Montreal in 1856, and at Detroit iu 1868 was added what is known as the " active membership test," by which in the American Associations only those in full communion with an evangelical church are ad mitted to voting and office-bearing membership. At the Portland Convention the following year this action was unanimously reaffirmed, the meaning of the term "evangelical was defined, and representation at the International Con vention, from all Associations thereafter or ganized, made conditional upon this test being embodied in their constitutions. In April, 1860, the Associations of North America had about 25,000 members. At the breaking out of the civil war large numbers of their young men entered the armies on both sides, and the Associations naturally followed them with efforts for their welfare and that of their comrades. At the instance of the New York Association a special convention was called November 14th, 1861, which resulted in the organization of the United States Christian Commission, the work of which largely ab sorbed the energies of the Northern Associa tions during the remainder of the war. With the return of peace, however, the Associations took up their old work with renewed zeal, ad vanced ideas, and better methods. From about this time dates the beginning of that unparal leled growth which has marked the pa>t two decades. The formal adoption of the evan gelical test secured the active sympathy of the churches; a clearer conception of the work, as distinctively for and by young men, focalized thought and ell ort, and rapidly developed both methods and men; this called for better facili ties, which were readily furnished as the prac tical character of the work was recogni/ed; the work demanded systematic supervision, and the paid secretaryship was developed; the AsM>ci- atious increased in number, spread over the country, and grew multiplex iu their depart ments of work, and State organization and a comprehensive general supervision became a necessity; broadened methods and appliances in the local work asked for larger, better adapted and permanent quarters, and buildings sprang up by the score; till to-day the Associa tions are a universally acknowledged force in the religious, educational, and social life of the country. In jovemment the individual Associations are independent, except as to the single item of the active-membership test, each society con ducting its business affairs through a board of directors as the corporate management, and with a paid executive officer styled a general secretary; but they are united in a thorough system of general organizai ion, embracing delegated conventions, executive committees, aud visiting agents, the decisions and advice of which, though iu the main only advisory, are very generally accepted and followed. With the Associations of the United States and Canada this system embraces: 1. A BIENNIAL CONVENTION (annual previous to 1878), composed of delegates from all the As sociations, representation being based upon the active membership. The ad interim powers of this convention are vested in an executive board, the members of which are elected by classes at the biennial sessions. Since 1866 the headquarters and a working quorum of this body have been located in New York, and iu 1883 it was incorporated as the International Committee, a name by which it had for years been known. The present executive force of the committee consists of a general secretary, with fourteen office aud travelling secretaries in the home aud two in the foreign field. The scope of the committee s work is broad, includ ing (a) supervision and extension generally of all the work, in full when there is no State organization, aud very largely of such special departments as the college, railroad, German, and foreign work; the State organizations owe their existence and early nurture to the act and care of the International Convention aud its committee; (b) securing, training, and recom mending general secretaries; (c) advising, and assisting regarding the plans, location, and methods of building and the management of property; (d) securing funds for its own work and aiding State and local Associations in raising money for State work for new buildings, to place secretaries in new fields, and in special financial emergencies; (e) arranging for the In ternational meetings, assisting in planning many State and special conventions, and send ing official representatives to all ; (f) conducting I YOUNG MEN S CHRIST. ASS N 531 YOUNG MEN S CHRIST. ASS N an extensive correspondence 200,000 letters and circulars being .sent out and received in a year; (g) besides a publication list of nearly one hundred tracts and books, several annuals and other periodicals are issued, including the Year-Book" of 200 pages, which contains, be sides many valuable statistical tables, the reports of the officers and secretaries of the committee, and of its corresponding members located in every State and Province at home and in many foreign lands; (h) through the systematic efforts of the committee, the American Associations have observed annually, since 1866, a day and week of prayer in November, and since 1875, by act of the World s Conference, the Associa tions of other lands have joined in this observ ance ; (i) in times of overwhelming calamity by fire, Hood, fever, or disaster, the Associations have often rendered communities effective help through this committee, as their agent, in gathering and distributing such relief. 2. STATE ORGANIZATIONS, modelled after the international, and doing a like work, so far as needed, in their respective fields. First au thorized by the International Convention at Albany in 1866, and first called together In each State and Province by the International Com mittee, these organizations have increased until in 1890 there were 34, embracing 45 States and Provinces, with 66 travelling and office secre taries. For the year ending March 1st, 1890, there were held 34 State Conventions, with an attendance of 7,295 delegates, and representing 987 Associations. The organization of a State is perfected by a subdivision into districts, of three to six counties each, with an executive committee, containing usually a member from each Association, and with a corresponding member in every non-Association town. A district convention is held at least annually, and a system of inter-visitation maintained among the several Associations. The various delegated gatherings, district, state, national, international, and world s conventions, with the conferences of general secretaries, are very helpful; not only in the social and religious contact of the workers, but the close compari son of views and methods in the various papers and discussions results in a better understand ing and a more intelligent preference of the best plans and agencies developed. The instruction and advice of the travelling secretaries, and the teachings of official publications purpose to harmonize with the deliverances of the con ventions, and tend to uniformity of aim and ac tion through the organizations at large. The amount expended by the International and State Committees in the work of general super vision and extension for 1889 was $162,000, being one tenth of the total annual expenditure of the American Associations for that year. The organization and work of the typical American Association may be thus described: (a) A dual membership: (1) Active men who are tnembers of evangelical churches, and who constitute its voting, office-bearing, and working force; (2) Associate young men of good moral character, who join usually for the secular privileges. The total membership of the 1.208 Associations reporting in 1890 is 212,000, more than half being associate members, (b) A busi ness organization, with constitution, legal in corporation, officers, board of management, and well-ordered system of committees. Ordinarily the work is arranged under five or more depart ments, namely, business, religious, educational, social, physical, etc. The membership of these boards and committees, through whom the work is largely carried on, aggregates 32,000. The solidarity of the work in the larger cities is promoted by the metropolitan plan, as it is termed, by which the several organizations in a city, each under a board of management, are on an equal footing as branches, while the gen eral control is vested in a central directorship. This body, relieved of detail work, and with its own executive officer, is able to devote its energy to a general supervision of the field and a wise extension of the work. (<) A paid secre tary, with such assistants as are needed. The general secretaryship demands a person fitted for its duties by natural tact, love for the work, and more or less of technical training. His province is to supervise and direct, under the local board, and to develop workers, rather than to attempt too much detail work himself; yet his personality should touch for good the largest possible number in the sphere of hia daily work. The total number of general sec retaries, physical directors, and assistants in the various departments of the local work is 891, with 116 temporary vacancies. A school de voted chiefly to the training of young men as general secretaries and gymnasium instructors was opened in Springfield, Mass., in 1885, since which time it has been in successful operation, having 11 instructors in its general and special courses, with a present enrolment of over 60 students. A school of like character is in pro cess of organization at Chicago, and there are several well-constituted summer schools, (d) A building of its own, adapted to its manifold work. A distinguishing feature in its construc tion is a central reception or social room, ad joining the business offices, and through which access must ordinarily be had to all other de partments. These usually comprise reading- room, library, parlors, recreation-room, offices for secretaries and directors, large and small lecture-rooms, class rooms, gymnasium, includ ing bowling-alley, baths, and dressing-rooms, a kitchen, and janitor s quarters. Two hundred and five associations have buildings, many of which are large and elegant, complete in their appointments. The total value of Association real estate is $10,149,410 a good index of the estimate put upon the work by Christian busi ness men, and a strong guarantee of its perma nency, (e) An organized work: (1) Religious consisting of Bible-classes, evangelistic and for Christian young men; workers training-classes; evangelistic and devotional; meetings foryoung men; special work in the interests of personal purity, temperance, etc.: systematic invitation work; the distribution of religious literature; and a directly personal work, which is specially emphasized. (2) Educational reading-rooms; circulating and reference libraries; evening classes in practical and liberal branches, book keeping, penmanship, stenography, mathe matics, drawing, languages, history, literature, political science, music, etc. ; literary societies, and educational lectures. (3) Social attractive rooms for resort, with companionable super vision, music, recreative games, and a variety of social gatherings and entertainments. (4) Physical facilities for artificial exercise of every description, and under instructors com petent, from both a scientific and practical training, to make physical examinations and YOUNG MEN S CHRIST. ASS N 532 YOUNG MEN S CHRIST. ASS N prescribe safe and helpful work; baths, and often at ilk-tic grounds for field sports, and clubs for boat in. if. swimming, rambling, etc. (3) !><>- nomics employment bureau, boarding- house register, savings-bank, medical club, visitation of (he sick, and similar service. (6) Junior de partment, in which, under special supervision and with separate rooms, a more or less full line of work is carried on for boys, and from which they graduate into the senior departments. The following are some statistics of the local work of the American Associations for 1889, about 90 per cent of the whole number of or ganizations reporting: Religious. Three hundred and forty-nine re port 487 Bible-classes, 470 with a total average attendance of 6,005; 389 report 544 training- classes for special study of the Bible, 536 with a total average attendance of 4,206; 580 report 798 weekly prayer-meetings, 742 with a total average attendance of 18,030, 628 report 684 gospel meetings, 644 with a total average at tendance of 33,000. Secular. Six hundred and eleven report a total average daily attendance at the rooms of 50,970; 731 report reading-rooms; 511 report libraries, containing 422,912 volumes; 490 libra ries are valued at $ 426, 796; 277 report educa tional classes, with from 1 to 15 different branches of study, 247 reporting 17, 143 different students in attendance; 145 report literary so cieties, 127 with a total average attendance of 3,377; 592 report 4,949 lectures; 691 report 3,269 sociables; 499 report attention to physical culture, 368 through gymnasiums and 240 through athletics and other means. The amount expended in the local work of the Associations for 1889 was $1,700,000. Full statistics may be found in the " Year-Book," published by the International Committee, 40 East Twenty -third Street, New York. The financial management of the Associations is in the hands of represent ative Christian business men in the various communities, and is generally conceded to be exceptionally economical, exhibiting a very large return in labor and results for the amount invested and expended. As has been clearly shown, a leading feature of the Young Men s Christian Association is its power of adaptation. With the young man as the focal centre, the radius of its helpfulness touches every point in the circle of his needs. Its gymnasium and athletic sports afford rec reation and make his body strong; its reading- room, library, classes, lyceum, and lectures train his mind, advance him in social and busi ness position, and broaden his whole life; its pleasant rooms and social companionship take the place of the distant or lost home; its relief agencies come to the stranger, the destitute, and the sick with aid and comfort in time of need; and its religious meetings, Bible study, and personal work win to faith and the Christian life, build up moral character, and train in ac tive work for the best welfare of others; while the spirit and principles of Christianity pervade and vitalize the entire work. This arm of the church is stretched down in to the busy centre of the city, with its hand of shelter and helpfulness open 305 days in the year. But some of the more distinct and iso lated classes of young men have been readied by the use of means specially adapted to the sphere of each. There are 302 college asso ciations in as many institutions of learning, with a tolal membership of 19, 000 students, and knit together by a s\ stein of intercollegiate correspondence and visitation. This work has also given rise largely to such ollshoots as: (a) the Northficld Summer School, where some 400 students from over 100 colleges spend part of their annual vacation in studying the Bible and methods of Christian work, under the in structions of eminent scholars and workers <,f this and other lauds; (/j) the .UTC.-II Siudcnt Vol unteer Movement, through which several thou sand students are pledged to foreign mis.-ionarv work; (c) the Inter-Seminary .Mis>iniiary Al liance; (d) the Liter and important movement of the Young Women s Christian Association; (e) the introduction of the college association into schools of heathen lands; (/) the recent foreign mission work for young men of the International Committee, by which, at the so licitation and with the co-operation of the church missionary boards, experienced men are being placed in the great centres of the for eign mission Held to organize as-social ions after American models, and to train native Christian young men as general secretaries and workers. In this interest a travelling agent is uo\v visit ing the Asiatic countries; secretaries of the Committee have been located at Tokyo, Japan, and Madras, India, and will follow at other places as soon as the men and means can be obtained. Railroad branches are in operation at 82 terminal points, and so acceptable is their work to both employers and employed, that railroad corporations are appropriating more than $100,000 annually to their support. Branches exist for German-speaking young men in cities having a large population of this character, and for colored young men, espe cially in educational and city centres of the South. Some beginning of effort has also been made to reach the commercial traveller on the road and at his hotel, the men on the fire and police departments of the cities, the lumbermen and the miners in their western camps, the sol dier and the sailor, and as has already been said, the boys, who are recognized as the young men of to-morrow. The parent London Society at its beginning sought only the spiritual welfare of young men in a limited sphere and by the simplest means. But like everything destined to life and usefulness, it began to grow, slowly at first , adding one by one the lines of effort that have since been characteristic of the work, especially the reading-room, library, and other means of mental improvement. Through the entire his tory of the Associations, their methods and agencies have been a development, never forced, but wrought out gradually, and only as clearly demanded. A study of these agencies shows them to be twofold the directly religious and the so-called secular. The latter are employed with a double purpose for the direct mental and physical benefit they confer, and to attract young men within the sphere of the religion* influences. Neither of these objects must be lost sight of. The secular agencies are the means of largely augmenting the membership, especially from the fact that because of much generous volunteer labor and the gifts of friends the Association membership fee can be made much smaller than would be charged elsewl eie for similar privileges. Aside from these paid- for privileges, however, are the directly moral and religious agencies, whose scope is broade<. YOUNG MEN S CHRIST. ASS N 533 YOUNG MEN S FOR. MISS. SOC. Their benefits enumerated reach: (1) the active members, who iii connection with their sys tematic duties receive a practical training in Christian work unexcelled in any other field; (2) the associates, to whose welfare the efforts of the first are specially directed; and (3) non- members who avail themselves of the reading- room, the employment bureau, the boarding- house register, and other hospitalities open to all young men, including the religious meet ings. Of this threefold constituency the first and second classes are about equal, while the third largely outnumbers both the others, greatly extending the reach of the Association s influence. The institution has distinct aims as it touches men of various classes and charac ters. It seeks by aggressive effort to rescue those who have fallen under the power of vice, to shield and restrain those still free from evil habit and association by providing healthful recreation and good companionship, and to in struct and build up in true manliness all with whom it comes in contact; yet it constantly relies upon the gospel of Christ, and expects little permanent "result except as young men commit their lives to His keeping. Those As sociations are judged the most successful in which the largest percentage of active workers is developed and the greatest number of young men led into church-fellowship. As peculiarly a lay movement, and in a sense independent of existing ecclesiastical organiza tions, the Associations were not at once received into favor and confidence; neither were they free from mistakes, especially in the earlier years of the work; but their loyalty and sus tained usefulness long since won them recog nition as thoroughly legitimate and helpful auxiliaries of the church, and on a par with such interdenominational institutions as the various missionary, Sunday school, and publi cation societies. In fact they hold in some respects a closer relation to the evangelical body than some of its organic connections, as ach active member must be in communion with find under the disciplinary control of one of its recognized branches, and the moment such re lations cease his vital connection with the As sociation is severed. In compensation for the general secretaries, who are to a considerable degree withdrawn from distinctively denomi national effort, the number of lay workers has been largely increased, young men are rendered more efficient through the peculiar training re ceived, and the hetirty testimony of pastors is that those most active in the Association are the best workers in the several churches. It is a well-defined principle of the Associations, that the church has paramount claim upon its young men which must in no wise be interfered with, and that success can only be expected as the work is conducted in general harmony with the pastors and general Christian sentiment of a community. The transatlantic Associations have devel oped less rapidly than in America, and the work of the individual societies is much nar rower in scope, especially along the line of the secular agencies. The most advance has been made in Great Britain and its colonial depen dencies. In Great Britain and Ireland there are 600 Associations, with 61,000 members. In England and Ireland 49 own buildings valued at $1,100,000; 219 report 306 weekly Bible- classes, and 385 weekly devotional meetings; 206 report libraries, 207 reading rooms, 118 educational classes, 42 gymnasiums. In Australia, at Melbourne, Sydney, and Ade laide, buildings are owned, as well as at Cape Town, Africa; Honolulu, Hawaii; at Osaka, Japan; and Bombay, India. Associations have been recenti} organized on the American plan in Berlin, Geneva, Zurich, Am sterdam, Paris, and other cities of the Continent. In Berlin an admirable Association building has been erected, and the movement promises to spread from these centres. The recent improve ments in the methods of general organization and supervision are largely the result of contact with Western ideas through the World s Con ferences, at which, beginning with 1878, the American Associations have been very fully represented. At the Geneva Conference in this year 41 American delegates were present, being one fifth of the entire number, and chiefly owing to their influence the Central International Committee was appointed. To the Conferences of 1881, 1884, and 1888 this committee reported a work of visitation and correspondence which has greatly promoted the brotherhood of Asso ciations in all lands. A general organization, with representative conventions and travelling secretaries, has followed in England, Scotland, Ireland, and other countries, in every instance greatly stimulating and advancing the entire work. The number of Associations in the world is now 4, 107; they are grouped as follows: United States, 1,259; Dominion of Canada, 82; Ber muda, 1; Argentine Republic, 1; British Gui ana, 1; Chili, 2; West Indies, 5; England and Wales, 278; Ireland, 56; Scotland. 249; France, 61; Germany, 836; Holland, 457; Denmark, 93; Switzerland, 383; Norway, 73.: Sweden, 85; Italy, 41; Spain, 8; Belgium, 27: Austria, 5; Hungary, 3; Russia, 9; Bulgaria, 1; European Turkey, 1; India, 15; Ceylon, 10; China, 6; Japan, 10; AsiaticTurkey.il; Persia, 3; Syria, 1; Madagascar, 2; Africa, 11; Australia, 11; Tas mania, 2; New Zealand, 4; Hawaii, 4. Widely as the organization has spread, it is evidently but in its infancy. In the larger cities, its earlier and more important field, only a good beginning has yet been made; the demand is immensely greater than the supply of either money or men. The extent and usefulness of the institution when the Christian faith of the world shall be fully roused to the wisdom of its methods, and the gifts of multitudes who have started in life under its helpful influences shall flow back to it, is open only to prophecy. Young Men s Foreign Missionary Soeiety. Headquarters, Y. M. C. A., Need less Alley, Birmingham, England. This Soci ety was organized by young men belonging to the Y. M. C. A. of Birmingham, England, in 1876, with the following objects: To promote among Christian young men a direct personal interest in foreign mission work by sending out and entirely supporting one or more mis sionaries chosen by the Society; to receive and circulate regular reports from missionaries who shall be in every way the representatives of the Society. The only mission, so far, of this Society is in Alfred County, Natal, South Africa. The station is named Ikwezi Lamaci, and is 4 miles distant from Harding, a military and postal station. One missionary and his wife are at the station. They went out in 1877, YOUNG MEN S FOR. MISS. SOC. 534 ZIEGENBALG, BARTHOLOMEW and now there is a commodious mission house, a church, and a school. In addition, a build ing h;is been put up at Harding, where ser vices are held for the police and the Griqua Katirs. Industrial education is also conducted in the mission school. A preaching station and sclmo] lias been established at Ithluku, and a mission near the coast has been opened, called Malan ClilT Several natives have been bap tized, and the outlook is most promising. Ynli-*liaii,a county town in Kiaugsi, China, in the northeast part, near the source of the Kung King River. It has an important transit trade. Mission station of the China Inland Mission (1877); 2 female missionaries, 1 native pastor, 65 communicants. Yung-Ping, a town in Chihli, North China, 135 miles due ea*l of Peking. Opened in con nection with the Kaiping mines, at the eastern terminus of the railroad from Tientsin. Cli mate dry, with marked alternations of heat and cold. Population, 120,000. Language, Man darin. Social condition fairly good. Mission station of the Methodist New Connexion dssj, ; 1 missionary and wife, 7 native helpers, 4 out- stations, 2 churches, 33 church-members, 1 school, 8 scholars. Yunnan, the capital of the province of Yunnan, China. An important manufacturing and trading place. Mission station of the China Inland Mission (1882); 3 missionaries, 4 female missionaries, 3 associate missionaries, 5 com municants. Z. Zaoateoas, a city of Mexico, in the inland State of t lie same name. The place is not attract ive in its appearance, owing to its wild, arid sur roundings, and tne streets are uneven and badly paved. Population, 60,000, pure-blood Indians, mixed Indians, and Spanish. Mission station of the Southern Baptist Convention; 1 mission ary and wife, 1 single lady, 1 native unordained preacher, 3 churches, 73 church-members, 1 school, 20 scholars. Mission station of the Pres byterian Church (North); 1 missionary, 17 out- Btations, 1.090 communicants, 597 Sabbath- schohirs, 61 day-schools, 2 native pastors, 1 Bible-woman. Zafarwal, a station of the U. P. Church of U. S. A. (1866), in the Punjab, India, near Sialkot. There are 5 native workers, 107 church- members, 3 schools, 95 scholars. Zallleli, a town in Syria, 35 miles north west of Damascus. Population, 10,000. It was nearly destroyed during the Druse insur rection. Mission station of the Presbyterian Church (North); 1 missionary. Zanzibar. The territory under this name included the strip of the east coast of Africa between Warsheikh, latitude 3 north, and Delgado Bay, latitude 10 42 south, with an indefinite extent inland, until in 1886 the ex tent was limited to 10 miles inland, from Cape Delgado to Kipini on the Ozi River; and that territory, together with the islands of Zanzibar, Pemba, and other small islands, constitutes the dominions of the Sultan. The German East African Association have secured the rights of the mainland, and with the lease of the north ern part of the coast to the Imperial British East Africa Company, the Sultan s dominion is limited almost to the islands of Zanzibar and Pemba. Zanzibar island has an area of 625 square miles, with a population of 200,000. The town of Zanzibar has a population estimated at 100,000. Mohammedanism is the religion of the country. Mission work is carried on by the Universities Mission, with three stations on the island, Mkunazini, Mbweni, and Kiungani, with schools, hospital and dispensary work, in dustrial school, theological school and home, a printing-press, under the charge of 2 clergy and 8 laity. For additional information in regard to the mainland and mission work, see Zanzibar under Africa. Zaragoza, a most important city of Spain, on the Ebro River, 170 miles northeast of Madrid. It is gloomy and antiquated, with nar row, ill-paved, irregular streets, and, except charitable and religious edifices, few tine build ings. Population, 92,407 (1887). Mission sta tion of the A. B C. F. M. ; 1 native pastor, 5 native helpers, 1 church, 66 school-children. Zenana Work : see Women s Boards. , Bartholomew, was born June 24th, 1683, in Pullsnitz, Saxony. King Frederick IV. of Denmark, aroused to his duty to give the gospel to those under his sway in India by his chaplain, Dr. Liitken, directed him to seek men suitable for missionary service. Ziegenbalg and Plutschau, then students at Halle, young men of talent, learning, and Chris tian zeal, were appointed, and embarked at Co penhagen 1705. After a long and dangerous voyage, they arrived, July, 1706, at Tranquebar, a Danish possession on the Coromandel coast of Hindustan. After several days delay the governor received them with great harshness. Ziegenbalg obtained a room near the heathen and Portuguese quarters, and began his work not only among hostile heathen, but with a gov ernment openly opposed, and a European pop ulation absorbed in business, addicted to vice, and determined at all hazards to be rid of these earnest men. Ziegenbalg having no grammar or dictionary to help in learning the language, persuaded a native schoolmaster to bring his school to the mission room, and itting down with the children he imitated them in making the letters in the snnd till he had become famil iar with their form. He then found a Brahman who knew a little of English, and with his help was able in eight months to speak Tamil intelli gibly. The teacher, however, was loaded with irons by the rajah and thrown into prison. Some of the Europeans owning slaves, Ziegenbalg ob tained their consent that " these poor outcasts might meet for two hours daily for instruction." In less than a year live slaves were baptized. A native built a church at his own expense, ZIEGENBALG, BARTHOLOMEW 535 ZEISBERGER, DAVID and ut the dedication Ziegenbalg preached in Tamil and Portuguese to a large congregation of Christians, Hindus, and Mohammedans, and in it within a month nine natives were baptized. In the second year he made extensive preaching tours. In 1708 he visited Negapatam, and the Dutch magistrate invited the most learned Brahmans, sumjasees, etc., to a friendly con ference with the missionary on religious sub jects. The discussion lasted live days, and much information concerning the origin, his tory, and doctrines of Christianity was diffused among the native population. Ziegeubalg had so far mastered the language that in two years after his arrival he began Scripture translation, and a year laier could speak Tamil with as much facility as his native German. He soon began the preparation of a grammar and two lexicons one of prose, the other of poetical words. In 1711 he finished the translation of the New Testament the first into any language of India and a large part of the Old Testament. Not only to the Hindus, but to the half-breed Portuguese and to the slaves of Trauquebar he preached the gospel. He had also a German service weekly, which was largely attended The European residents, who regarded his enterprise as visionary and absurd; the trading companies, who regarded missions as detrimental to their commercial interests all did what they could to molest and hinder him. The Danish East India Company had sent secret instructions to their agents in Tranquebar that a missionary was going to India, and that he must be driven from the country. The governor charged him with rebellion, and when Ziegeubalg vindicated his divine commission, he not only in his rage struck him, but had him taken to the fortress, where he was kept in close confinement four months, suffering greatly from the intense heat, and forbidden the use of pen and paper to com municate with his friends. When released he found the converts scattered by persecution and terror. Some were in prison, others banished: some had been violently beaten, some put to death. Though he had regained his liberty he was still persecuted, and nothing but royal au thority secured him from violence at the hands of his own countrymen. He was often in straits, money sent from home having failed to reach him. In 1714 his translation of the New Testa ment, the Danish Liturgy, and German hymns, with thirty-three Tamil works, including a dictionary which he had prepared, were printed. His health failing, he returned to his native land in 1715. His account of the Hindus and his missionary work created great interest in Germany and England, vast crowds being moved by his glowing appeals, kings, princes, and prelates giving liberally to the cause. He returned to India in 1719, but died soon after, at the early age of thirty-six, having in the brief period of thirteen years as the pioneer of modern missions in India accomplished a re markable work. Three hundred and fifty con verts and a large body of catechumens mourned his death. He was buried in the large mission church opened two years before his death at Tranquebar, and a marble slab in the wall bears an inscription to his memory. Zeisberger, David, b. Zauchtenthal, Moravia, April llth, 1721. His progenitors be longed to the ancient Church of the Bohemian Brethren, founded sixty years before the Refor mation, by the followers of John Huss. AY lien David was five years old, his parents fied to Herruhut in Saxony, which had been founded by a colony of Moravian emigrants on the es tate of Count Zin/eudorf. In 1736 his parents joined the colony in Georgia, which James Oglethorpe had established three years before, leaving their son at Herrnhut to be educated by the Moravians. From this he went to Hol land, and lived in a Moravian settlement called Herrendyk. Thence he went to Euglanxl, where General Oglethorpe met him, and with his aid he joined his parents in 1738. In 1740 he went North, and with others founded Bethle hem and Nazareth in Pennsylvania. In 1745 he began his work among the Indians, and was soon arrested as a spy of the French by the colonial government of New York, and was imprisoned for seven weeks. Released by Governor Clinton, he labored till 1750 among the Delawares at Shamokiu (Sunbury, Pa.) and the Iroquois at Onoudaga, where the Six Nations made him a sachem, and "keeper of their archives." In 1750 he visited Europe in behalf of the mission. In 1752 he returned to Onoudaga, but was compelled to retire to Beth lehem at the opening of the French and Indian war. Between 1755 and 1762 he visited North Carolina and the New England provinces, labored among the Indians of Canada, and acted as interpreter for Pennsylvania in the treaty with Teedyuseuug and his allies. In the time of the Poutiac conspiracy he ministered to the Chiistian Indians who had found refuge in Philadelphia, and at the close of the war he led the survivors of the converts to Wyalusing, Bradford County, Pa., on the Susquehauna. In 1767 he established a mission among theMonsey Delawares on the Alleghany River, Venaugo County, and three years later began the station which he called Friedenstadt, on Beaver Creek, in what is now Lawrence County. In 1772 he went to Central Ohio, and commenced a town called Schoeubrunu, on the Tuscarawas, ten miles from the site of Canal Dover, where he was soon joined by all the Moravian converts from Pennsylvania. He built two more towns, other missionaries came, and many converts were added. Early in the Revolution the Dela wares were accused of favoring the American side, and the converts were forced to leave their towns and come within the British lines. In 1781 the settlements were destroyed by a baud of Wyandotte warriors at the instigation of the commandant of the British post at Detroit, the missionaries were tried as spies, and the Chris tian Indians removed to Sandusky. The next year ninety-six of them returned from San- dusky to the Tuscarawas to gather their corn, and were massacred at Gnadenhutten by a party of colonial militia. Disheartened by this catas trophe, Zeisberger in 1782 led a small remnant to what is now Michigan, and built an Indian town on the Clinton" River; in 1786 he went back to Ohio, and founded New Salem, one mile from Lake Erie. Thence the hostility of other Indians, after four years rest, compelled them to emigrate to Canada, where they founded Fairrield. In 1798 he returned to the Tuscarawas valley, where Congress had granted to his Indians their former lands, and built a town, calling it Goshen. There he labored for ten years, to the close of his life. lie died No- ZEISBERGER, DAVID 536 ZOROASTRIANISM vember 17th, 1808, aged 87, having been a missionary among the American Indians for sixty years. He established thirteen Christian towns, and though scarcely one remained, yet he had many converts, and his character, mo tive-. and ell orts are " an honor to the .Moravian Church, and to our common humanity." /cisbergcr was a thorough scholar, lie mas tered several native tongues, especially the Delaware and Onondaga. lie left in manu script a German and Oimndaga Lexicon in seven volumes quarto; a Grammar of the Onondaga language in German and English, a Delaware Grammar and Dictionary, and sev eral vocabularies. All of these are deposited in the Library of Harvard College, and in the Library of the American Philosophical Society in Philadelphia. His Diary, translated by Eugene H. Bliss, was published in two octavo volumes in 1885. Zirian or Siryiiiiaii Version. The Zir or Syrjen belongs to the Finn branch of the Ural-Altai family of languages, and is spoken by a race living in the government of Vologda, Russia, who number about 70,000. For their benefit the Russian Bible Society published the Gospel of Matthew in 1823. The British and Foreign Bible Society published in 1881 an edition of the same Gospel in Russ character, the transcription from the Slavonian character having been made by M. Luitkins, a native teacher, under the direction of the academician Wiedemanu. (Specimen verse. Matt. 5 : 16.) ME&& WrZAAACX TIANX WPKI- #& MOpTZACX IIAHAhlCb EgpX KEpOAW.ACX. H OQJKA- KATECX TiANAhieb, KO^ NEEE- CAACX IIKIAUW A. Zoar. 1. A town in Cape Colony, South Africa, southwest of Arnalienstein, east of Worcester, north of Riversdale. Mission sta tion of the Berlin Evangelical Missionary Soci ety; 1 ordained missionary, 3 native helpers, 448 church members, 102 school-children. 2. A settlement in Labrador, on the north east coast, between Hebron and Ramah: mission station of the Moravian Brethren (1865). It was opened for the benefit of the Eskimo, who come from Nain and elsewhere for the fishing, and spend a large part of the year here. The European settlers as well as the Eskimo have also been benefited. Zoar presents a more pleas ing appearance than most of the settlements in Labrador, for trees are numerous, and afford a pleasant change to the eye. One missionary is now in charge of the work. Zoroast Nanism, the form of religion supposed to have been inculcated by Zoroaster (Persian, Znrdn^lit), long the state religion of Persia, but now professed by a mere handful of followers in two districts in Persia (Kirman anil Yex.d). and by the Parsis of India, whose name bears witness to their Persian origin. If Zoroaster was a historical character, as seems to have been the case, he probably lived in the eaM of Iran, in the region known as Bactria, now sometimes called Balk. His date cannot be ascertained ; some Greek writers put him 5,000 years before the siege of Troy! .Modern scholars place him some 1,000 years before Christ, and some 1,5(M); at the bcM all is con jecture, but lie certainly lived before Cyrus. That lie was the leader of a schism in the old Aryan race seems to man}- probable, as the re sult of which the religion of one branch of the race developed into Vedism and Hinduism in India, and that of the other, which settled in Persia, into the duali-tic system which still bears the name of Zoroaster. According to this system, the world is the battle-field of two contending spirits, eternal in their origin and possessing the power of crea tion. The one is Ahuro-ma/.dao (the wise god); who is the source and author of all that is good, the other is Angro-mainyash (the spirit enemy), who. evil in his nature, ever strives to neutralize the beneficent activities of the first. These two names have become corrupted by long use into the shorter forms now common, Ormuzd and Ahriman. But the conflict between these two powers, though now conducted on terms which are apparently pretty nearly equal, is not hopeless, and is not destined to be perpetual. In. due time Ormuzd is to summon all his power, and enter upon the last and decisive phase of the struggle. The might of Ahrimau is to be broken forever, and the supremacy of the good established; Ahrimau with his defeated follow ers is to be cast into hell, and to remain there, destitute of power to disturb the progress and enjoyment of the good, who are to be rewarded and to prosper, uuvexed by evil, as citizens of the good kingdom. Modern Zoroastrianism recognizes the exist ence of vast hierarchies of good and evil spirits, doing the will and fulfilling the purposes respec tively of Ormuzd and of Ahriman. To what extent these elaborate systems of angelology and demonology influenced Jewish thought, and through them Christian thought, is a question still undetermined. The sacred books of Zoro- astriauism are spoken of collectively as the Zend-Avesta. The term is not wholly accurate, the proper designation is Avesta, the word Zend signifying "interpretation," with reference to the commentaries on the original books. The Avesta itself is written in an ancient form of Aryan speech, allied to the Sanskrit, known popularly as the Zend, and possessing no other extant literature. The "interpretation" is in Pahlavi, a more modern (though ancient and now dead) language, which prevailed formerly in Persia. The Avesta, as at present known, is but a fragment, and not a large fragment, of the original sacred literature of Zoroastrianism Like tiie Old Testament, it is not a book, luii a collection of books a literature developing in and with the life of the people. Parts of it may date back to Zoroaster, but much of it consists of the accretions of later ages. A collection of hymns or " Gathas" is the oldest part of it. and may be said to form the kernel of the whole; these alone claim to be the ii*ixsii>i n : rf"i of Zoroaster. The remainder consists of liturgical matter, and what is called by some (borrowing a phrase from Old Testament scholarship) the priestly code" of Zoroastrianism The light, the sun, the lire, are considered by theZoroastrians the symbol of Ormuzd. There fore in their temples the sacred fire is continually burning, night and day, year after year. For this reason at evening, when they recite the ZOROASTRIANISM 53T ZOROASTRIANISM prayers of tbe Avesta, the faces of Zoroastrian worshippers arc turiied westward, towards the setting sun. Hence they are often spoken of as "sun-worshippers" and "tire-worshippers, though they themselves reject the imputation which is thus involved: they do not pray to the sun or to the tire, they say, but to that good and shining one whose presence and character are symbolized by the light, and the sources of it." The Zoroastrian religion developed and flour ished in Persia, through the vicissitudes of declension and revival incident to all religious history, from the time of its origin to the Mo hammedan invasion During that time it saw and survived the political changes and dynastic revolutions to which Persia was subject, but which need not be recounted here. Mohammed dved in 632. It was but a few years after his death that Persia was invaded by armies of his followers, who, tinder the fierce lead of the early caliphs, were just beginning that astonish ing career of conquest which within a century carried the crescent over Western Asia, North ern Africa, into Spain, across the Pyrenees, and almost to the shores of the British Channel. The Persian army was ignominiously defeated, the king dethroned, and his realms taken pos session of in the name of the Prophet. The people embraced the new religion. The fire went out on the Zoroastrian altars, and the Avesta was dropped for the Koran. A hand ful merely of the Persians refused to be con verted, and sought refuge among the mountains. There for a time they were suffered to remain. But soon after the year 700 they were subjected to such a violence of Moslem persecution that many of them were constrained to abandon Persia, and look for a refuge beyond the sea. The story of the wanderings and sufferings of this company of Zoroastrians forms a pathetic episode in the religious history of the race. Through all their wanderings and ship wrecks the sacred fire was studiously kept alive. About the year 720 of the Christaiu era they lauded on the western coast of India near the city of Surat, some 150 miles north of where Bombay now stands, and craved per mission from the Hindu prince then ruling in that region to settle among his people, and to practise the religion of their fathers. The permission was granted, so tradition says, with a few easily observed conditions, among which were these, that they should adopt the dress and language of the country where they were to make their home. These conditions were accepted, and ever since the language of this Indian branch of the race has been the Gujaruti, the vernacular of the district where they landed, with such dialectic variations as would naturally arise in the use of a new tongue by foreigners whose customs and religion differed so greatly from those of the In nd where the language had developed. The Parsis as these Persian dwellers in India came in course of time to be called do not appear prominently in Indian history until the English era. They faithfully maintained the practice of their religion, jealously guarded the sacred fire, and preserved inviolate the purity of their race. When, under English rule, the city of Bombay grew from a cluster of fishermen s huts into a great commercial mart, the Parsis appear as keen-eyed men of business, and founded great commercial houses. Much of the business and of the wealth of the city of Bom bay at the present time is in their hands. They have extended their operations not only into other large places in India, so that in most of the chief Indian cities at least a few Parsi mer chants will be found, but even throughout the East, as far as China. Yet no large settlement of them exists outside of the Bombay presidency. The total Parsi population of British India in 1881 was 73,760; to this a small number may be added on account of the Parsi residents in native states not included in British India; the entire number being about ^3,000. Of this number over 72,000 are found in the presidency of Bom bay, and nearly 50,000 of them in Bombay City. Surat has also a large Parsi population (over 5,000), and the town of Nawsari, in the native state of Baroda, about 15 miles from Surat, one still larger. There are said to be about 8,500 Zoroastriaus in Persia, in the districts named above. Thus existing as a community by themselves in the midst of the composite mass of the Indian population, separated from others by their peculiar religion and customs, and with their own social organism, the Parsis are every where well-to-do, intelligent, and thrifty. The average degree of wealth is probably higher among them than among any other class in India. A Parsi beggar is never seen ; the Parsi community always attends to the wants of its own poor, and suffers no member of its race to become a public burden. Their method of disposing of the dead is their most commonly known peculiarity. According to their belief, a dead body, the result of the working of the powers of evil, is unclean, and must not be al lowed to contaminate by its presence any of the elements ; it can neither be buried nor burnt nor thrown into the water, for in that way one of the elements would be defiled. It is therefore exposed in a circular structure without a roof, round the interior of which runs a shelf slightly sloping towards an opening at the centre. After being deposited in this place the vultures make swift work with it, and the bones, stripped of flesh, are afterwards swept down through the central aperture into a cavity below. These structures are called "towers of silence." Their outward life and demeanor is always re spectable and decorous. It is to be feared that their religion exerts but small influence o\ ci thern, and that it has deteriorated to the level of a merely perfunctory formalism. Practi cally they are materialists or at least secular ists, given up to the enjoyment of the good things of this world, and satisfied with the practice of the ordinary secular virtues. The Parsis have contributed the merest handful of converts to the Christian Church. No mission especially for them has ever been undertaken ; but many Parsi youths are found in the mis sionary schools of the Bombay presidency. The few converts that have been gained from among them, however, have become men of mark and influence in the native churches of India ; several of them have done and are doing most excellent work as missionaries and pastors in different parts of the Bombay presidency. They take a prominent part in public as well as in business affairs, in modern India. Their wealthy men are liberal and public-spirited. Besides various charitable institutions sup ported by them for the benefit of their own race, the Parsis have not been wanting in acts of ZOROASTRIANISM 538 ZULUS, MISSIONS AMONG THE general philanthropy. A great hospital in Bombay was founded by and bears the name of Sir Jamst lji Jijibhai, who was the lirst native <>f Hindustan to be created u barouet by tlie sovereign of Great Britain. a town in Tmnsvaal, South Africa. Mission station of the \Ves- leyau Methodist Missionary Society ; 3 mission aries work among several of the neighboring tribes, and among the English colonists in the vicinity. ZuliiN, Wi**ioii* union;; Ilic. 1. AincHcan. The Zulus being a part of the Bantu race, their general history, race charac teristics, and language are treated of in the arti cle "Bantu." The mission work among them being so identified with the term Zulu, it has been placed under this head. In 1833 the Rev. Dr. Philip of Cape Town, superintendent of the London Society in South Africa, called the attention of American Chris tians to the great need and encouragement for Christian effort in behalf of the Zulus. The A. B. C. F. M. took up the appeal, and sent out six men with their wives to labor there. Three of these, liev. D. Lindley, H. J. Vena- ble, and A. E. Wilson, M.D., with their wives, were to labor for a branch of the Zulu race in what was called the "Interior," the Matabele and others, under the chieftain Umzilikazi, at Mosiga. The other three missionaries, Rev. Messrs. Aldin Grout, George Champion, and Newton Adams, M.D., appointed to labor among the Zulus, and constituting what was called the "Maritime Mission," were detained for some five mouths at the Cape by reason of a war then raging in Kaffraria, through which the overland route of the missionaries would take them. Waiting in vain for these hostilities to cease, in July they left the Cape for Port Elizabeth. Here they remained till the 7th of December, then took ship, and in two weeks, December 21st, 1835, they cast anchor in Port Natal. Landing the next day, they purchased a span of oxen for the wagons which they had brought with them from the old colony, and started at once on a trip of a hundred and fifty or sixty miles, to visit the Zulu chieftain Dingau, at his residence in Zululand, and get permission to labor as missionaries among his people. Two weeks brought them to the capital. Here they were received and treated with kindness, though the king was slow to comply with their wishes in respect to the people just about him. He proposed that they take up their abode and open their school in the vicinity of the port, being allowed, however, to spend some time with him, or among the people in his more im mediate neighborhood, till he should know more of the character of their labors. They remained six days at the capital, and then Mr. Champion was left in the country to make ar rangements; while the other two, Grout and Adams, returned to Algoa Bay for their fam ilies and effects. Mrs. Grout, however, died of consumption, at Bethelsdorp, February 24th, 1836, before they were ready to stait. The rest of the company soon set off, in ox- wagons, for Natal; and after about two mouths travelling, in a new land, without roads, and through many rivers, all without a bridge, on the % 21st of May they reached the Umlax.i River, where Mr. Champion had prepared a house for their reception. During tin- alienee of his brethren Mr. Champion explored the country as far southwest as the Ilovti, and se lected a aite for their first station, on the I ni- la/.i, eight miles west of the Buy. Here lie M-t about building a temporary liou.se on the -. . ,[ of February. On the 7th of March he opened a school for the natives, using the shade of a large tree for a school -room, and the earth the letters written in the sand for an a-b-c book. The first day he had about a do/en scholars, some of them nurses with infants tied, as usual, to their backs. On the 21st of March he began, with about thirty people, to clear a spot for the mission house at that place. Thus commenced the first mission station among the Zulu Kafirs in the region of Natal. The other members of the mission having returned from Algoa Bay, the brethren now made a second visit to the king, when he gave them permission to commence a station in Zululaud. The site chosen was eight or ten miles north of the river Tugela, and about the same distance from the sea, on a stream called as two others in Natal are called the Umsuu- duzi. The name Ginaui, which was given to the station, is composed of three Zulu words, in which it was designed to embody the prom ise of our Saviour: " Lo, I am with you." Mr. Champion had now made such profi ciency in the language as to be able to tell the people about God in their o\vn tongue. His audience on the Sabbath numbered about two hundred. The king also sent him ten or a dozen pupils, boys and girls, to be taught, which, with others, at the end of eight or nine months made a school of ten boys and twenty girls. The day-school under Dr. Adams in struction at Umlazi now numbered fifty; and his Sabbath audience amounted to some five or six hundred, most of whom were also gathered into a Sabbath-school. Meantime the printing- press was set up at Umlazi, and a few element ary books printed in the native language for the schools. The mission to the interior having been broken xip by an attack of the Boers upon the natives, in January, 1837, the missionaries left that field to join their brethren in Natal. Their journey thither was long, and they were about six months on the way. Their arrival at Natal, however, was a speedy response to the request which their brethren of the mission had just made to the Board in Boston for a rein forcement. Mr. Lindley now at Ifumi, and Messrs. Yen- able and Wilson on the Umhlatuzi in Zulu- land, more than a hundred miles northeast. from the Bay, had hardly more than begun work before they were interrupted again by the incoming of the Boers, by whose attack upon the people for whom they were laboring in the " Interior " they had but recently been moved to leave that field and come to the coa<t. Many of the Dutch farmers, Boers, of the Cape Colony, being greatly offended at the small compensation allowed them by the British Government in setting their slaves, "appren tices," free, in 1837 left their homes, \\vnt north, crossed the Orange River, and settled here and there among the native tribes. Some of them came into collision with Umzilikazi, chief of the people among whom the mis.-iou- aries for the Interior had attempted to establish a Boer station. In 1838 great numbers of these ZULUS, MISSIONS AMONG THE 539 ZULUS, MISSIONS AMONG THE found their way into Natal, and began at once to negotiate with Diugan, king of the Zulus, to whom it belonged, to get possession of it. Claiming to have complied with the king s con ditions by recovering the cattle the king re quired, a deputation was sent to deliver the cat tle and have the cession ratified. Before the messengers were allowed to leave the capital the king managed to have them all massacred. Having slain the Dutch, the king sent for Mr. Veuable to come with his interpreter and see him, which he did. The king told him of the massacre, but assured him that the missionaries had nothing to fear. Mr. Venable went, with the king s permission, to consult with Mr. Owen of the Church Missionary Society, who was living near the capital, and who, having heard of the fate of the Boers, was now in great distress. The missionaries were not long in de ciding to leave that part of the district, assured as they were that the end was not yet. With apparent reluctance the king allowed them to go- As soon as news of the slaughter at Dingan s kraal had reached Dr. Adams on the Urulazi, well knowing that the circumstances of his brethren in Zululand were anything but de sirable, he lost no time in attempting to aid their escape. The swollen rivers and terrified natives rendered the task by no means an easy one, but eventually all were enabled to reach the Bay in safety. In like manner those who were farther away Venable and Wilson hav ing complied with the monarch Dingan s re quest to give him the greater part of their goods, made their preparations quickly, and in due time found themselves in the company of their brethren at Umlazi and the Bay. Thinking it best to withdraw, at least for the present, the missionaries sailed for Port Eliza beth. It was not long before the Zulus under took to avenge the attacks that had been not long since made upon them by white residents, and swept the entire region as with the besom of destruction. Mr. Grout had already gone to America. Mr. and Mrs. Champion also re turned, and Mr. Champion died of pulmonary consumption at Santa Cruz December 17th, 1841. Dr. Wilson went also to America, and thence, in 1839, to Cape Palmas in West Africa. After two years of faithful service in this field he fell sick, and died October 13th, 1841. Diugan s power had now been broken by the Boers and his kingdom divided; Zululand was put under the rule of Dingan s brother, Um- pande, and Natal was claimed by the Boers. Then the English came in and claimed the Dutch as British subjects, and took possession of Natal. The affairs of the district beginning to betoken peace and safety, Dr. Adams came up from Graham s Town to see what encouragement there might be to resume labor. Carrying back a good report, he soon returned again with Mrs. Adams and Mr. Lindley, reaching Natal in June, 1839. Mr. Lindley now gave himself to labor as teacher and preacher among the Dutch. Dr. Adams returned to his old station at Umlazi, and had, at the end of a year s labor, a Sabbath audience of about 500, a Sabbath-school of 200, a large day-school, and an out- station 6 miles away. Mrs. Adams held meetings for the women, and taught them to read, sew, and do other work in a civilized manner. Soon at least one woman was converted. The printing- press was now set up, and by the end of 1840 more than 50,000 papers had been printed at Umlazi. Mr. Grout, having now returned from Amer ica, recrossed the Tugela, May, 1841, and com menced a new station at Empangeni, an East ern branch of the Umhlatusi, calling it Inkan- yeri, a star. The country around was thickly inhabited, and for a time the station seemed to prosper. The attendance upon Sabbath wor ship was large, and the day-school well at tended. But the new king, Umpande, soon became jealous of the missionary s influence, and sent a force to destroy some of his adher ents. Upon this, Mr. Grout and some of his followers fled across the Tugela to the Natal side of the river, where the missionary preached for a time to a large audience on the Umgeni. These reverses, together with the prospect that the field would be cared for by English missionaries, as the district was now becoming a British colony, decided the A. B. C. F. M. to discontinue the mission, and on the 31st of August, 1843, the Board, wrote the missionaries to bring it to a close. On the receipt of the orders in the early part of 1844, Mr. Grout went to Cape Town, on his way to America. Dr. Adams resolved to remain at his post, hop ing to be able to support himself, if necessary, by his profession. Thus ended the first nine years of the mission. Before the mission was finally closed, the affairs of the country seemed likely to be so peaceful and orderly that the missionaries and the Board agreed to continue the mission and have it reinforced. Dr. Adams s steadfast, hopeful, diligent work had prevented any absolute break in the mission work, and when Mr. Grout arrived at Cape Town he was encouraged to return to Natal, instead of to the United States. Ministers of the gospel, the American consul, the governor of the colony, and others, showed a deep interest in the mission. A public meeting was held, addresses were made, and money was raised to defray Mr. Grout s expenses while he should report the present aspect of the field and wait for further instructions. In the mean time Mr. Grout returned to Natal with an appointment from the governor of the Cape, Sir P. Maitland, as government missionary on a salary of 150, and, resuming his work in June, 1844, began and established a prosperous station on the Umvoti River, some 40 miles from the Port and 6 from the sea-coast, where he labored till 1870, making meantime a visit to America, and finally, at the age of 67 years, he withdrew from active service, returned home, and took up his abode in Springfield, Mass., where he still resides. Toward the close of the year 1844 Dr. Adams made a visit to the Cape, and received ordination as a minister of the gospel from clergymen there. The offer of an appointment as government missionary was made to Dr. Adams, but he declined to receive it. On his return from the Cape he resumed his labors at Umlazi and throughout the new colony. His Sabbath audiences were large, varying from five hundred to a thousand; their attention to the preaching was good, often earnest and solemn, and their general deportment was quiet and orderly. His Sabbath-school numbered from three hundred to five hundred, and his day- school about a hundred. In the summer season he held services at an out-station six miles away, and made occasional tours among the tribes at ZULUS, MISSIONS AMONG THE 540 ZULUS, MISSIONS AMONG THE a distance. Here his arrival at a kraal was a signal for the people iu that and the neigh boring kraals to assemble for worship. Having addressed them for half au hour, more or less, he rode to another settlement; and when night came his hut would be filled with men, women, and children, all glad to hear as long as his strength would allow him to speak. More than ten years elapsed, after the mission aries first set. their feet on the shores of Natal, ere they began to see any very manifest or im portant results of their labors. But during the year 1846 not only were the Sabbath audiences and day-schools large and flourishing, but a few of their hearers pro tiled by the trulhs of the gospel and became Christians. In the early part of the year an old woman, Umbalazi by name, once the wife of a dis tinguished chief, expressed to the missionary a wish to be baptized, and to make a public pro fession of her faith in Christ. For many months her life had been such as to induce the belief that she had been born of the Spirit. Accordingly, in June of that year, she was permitted to sic down with the missionary and his wife at the table of the Lord, to commemo rate with them His dying love On the 19th of August, two men, then living at Urnlazi, came out from their heathenism and polygamy; and, in presence of a sinful and adulterous genera tion, took each a wife iu accordance with the teachings of the gospel and the forms of a civilized, Christian government. These men having had two wives each, one of them was now married to the woman who was first taken; the other to the one who was taken last, inasmuch as the first was opposed to his embracing Ihe gospel and had no desire to remain with him longer. Near the close of the year, another couple were married in a Christian manner at Uuivoti, who also, in a few months, made a profession of the Chris tian faith. In 1847 Dr. Adams transferred his station from Umlazi to Amauzimtote, some ten miles further from Durban, the new site being more centrally situated in regard to the people among whom he wished to labor Here he labored till his death on the 16th of September, 1851. He was a pioneer missionary, whose zeal, faith, and patience never failed. In September, 1847, a new station was commenced by Rev. J. C. Bryant at Ifumi, where Mr. Lindley began labor ten years before. Mr. Bryant remained here for two years, but owing to an affection of the lungs, he, after the arrival of Mr. Ireland in 1849, devoted his strength until his death in 1850, chiefly to the preparing of books for the natives. In the early part of 1847 Mr. Lindley resumed his connection with the mission, and began a station some twenty miles northwest from the Bay near the mountain of Inanda, from which the station took its name. In 1858 he trans ferred his station to a new site a few miles nearer the Bay, and remained here till his re turn to America in 1873. (See biographical sketch.) In 1847 a new station was started on the Um- suuduzi, some Ihirty miles north of the Port, by Hev. Lewis Grout, who remained here for fifteen years, teaching, preaching, studying the language and preparing a grammar of it, travel ling, translating portions of the Bible, and gath ering a church, till his health began to decline and finally made it necessary for him to return to America in 1862, when he closed direct con nection with the Board. During the next two years the mission was much enlarged and encouraged by the incom ing of six new missionaries, liev. Messrs. Marsh and Rood with their wives in 1848, and Rev. Messrs. Ireland, Abraham, and Wilder with their wives in 1849. Rev. J. L. Donne, a German in the employ of the Berlin society, joined the mission in 1849, and had charge of a station near Table Moun tain for some ten years, where he died, leaving a Zulu-Kafir Dictionary of more than ten thou sand words, a monument of his scholarship, in dustry, and perseverance. Al Ihe annual meeting of the mission held in September, 1850, at Umsunduzi, all the mem bers of the mission, fourteen families, number ing forty-six souls, were present; and though nearly fifteen years had elapsed since the mis sion was commenced, no member of the mis sion had died in the field. The first grave for any of the number was dug in the following December, when Mr. Bryant died at Inauda. A nucleus of nine churches had now been formed, containing a hundred and twenty-three members, thirty-six of whom were received during the current year. The need of competent native helpers was so apparent that a training school was opened in 1853 at Amanzimtote, and put under the care of Mr. Rood till his health failed, when others had it in charge. For want of funds this de partment of Christian work was eventually given up, though not till it had done much to wards furnishing the mission with some of the most efficient native pastors it has ever had. During the years 1855 and 56 much discussion arose concerning the practice of polygamy, whether it should be tolerated or allowed in converts to the Christian faith, or suffered in the church of Christ. In this Bishop Colenso took an active part in favor of sufferance and in opposition to the principles by which the American missionaries were governed in their treatment of it. The discussion resulted in confirming the mission more than ever in the importance and rightfulness of their rule. It was now also that Sir George Grey, governor of Cape Colony, High Commissioner, etc., came to Natal, and made arrangements for having five hundred acres of land set apart at cadi sta tion for mission purposes, and for having a re serve of some eight or ten thousand laid off round each station for the people. Out of these reserves the station people might have a village lot of an acre and a rural allotment of fifteen or twenty acres each, on certain conditions, such as paying survey fees, etc. He also pro vided for having a first-class sugar-making mill erected at one of the stations at a cost of 9,000 to the government. In the early part of 1859 the printing-press was set up at Umsunduzi ; and in a little more than six months half a sheet of easy lessons, a translation of the Acts of the Apostles, and a grammar of the Zulu language were printed, the whole number of pages amounting to nearly three hundred thousand, all large octavo; which, considering the size of the pages and other circumstances, was really more than twice as much as had been done on the presses of the colony during the seven previous years. These three works were printed in Dr. "Lep- ZULUS, MISSIONS AMONG THE 541 ZULUS, MISSIONS AMONG THE sius s " Standard Alphabet," which the mission had resolved to adopt. Between the years 1855-1870, the mission was reinforced by the incoming of eleven new work ers. Rev. Messrs. Pixley, Robbius. Bridgman, Lloyd and their wives, with Miss Hanee and Miss Day. Meantime death made many inroads upon the working force already in the field. To aid in meeting the depletion, something was done by a native home missionary society, which was organized in 1860, by setting native workers apart, with a formal license and a small salary, to preach the gospel and do other mis sion work. Many of the people began also to take a deeper interest in education, and to unite with the mission in a desire for better educa tional facilities. This led to the reviving or reorganizing of schools that had been already founded, and to the establishing of new ones. In place of the seminary at Amanzimtote, which had been given up, efforts were now made to start a new one on a broader, better basis. In this the Colonial Secretary of Educa tion took a deep interest, and secured " grants- iu-aid " from the local government. Mr. Ire land was appointed in charge of the institution. In 1871 a new building was erected. In 1883 the management of the school came into the hands of Rev. H. D. Goodenough, who is still in charge. In 1869 a prosperous boarding- school for girls was opened, under the care of Mr. Edwards, at Inanda. In 1873 a home for the education of " kraal girls" was opened at Umzumbe. In this way, by these schools and other means, some eight or ten of the more promising young men were selected from those under instruction for ministry among the Zulus. Meantime, between the years 1871-80, other helpers went out from America, Rev. Messrs. Pinkerton and Kilbon with their wives, also the Misses Piukerton, Price, and Morris. Some of the more troublesome native cus toms such as polygamy, beer-drinking, and the selling of daughters for cattle, in marriage, against all which the missionaries had from the first found it necessary to contend began now to reassert themselves, and to find tolerance, if not virtual approval, and sometimes an advocate, among some of the native Christians, and thus called for a firm expression of opinion, together with a decided effort to check and eradicate the evil. At a meeting of the missionaries and dele gates of the churches, held at Umsunduzi in 1879, a series of "rules" was adopted, the sum of which was : that polygamy should not be allowed in any church; that no church-member should be allowed to lobolim; nor should any such member be allowed to participate in any way in the making of beer-drinks, or use intoxi cating drinks of any kind as a beverage; nor should any such member be allowed to smoke the isangu. From the year 1880 to 1885 the mission was again reinforced by five new missionaries, Rev. Messrs. G. A. Wilder, Richards, Goodenough, Wilcox, Holbrook. and their wives; also Miss Phelps and Miss Gilson. This made the whole number of men from the beginning till 1885 30, of whom 13 had now died and 5 had re tired from the mission, leaving 12 in the field. Half a century had now expired since the mis sion was begun, and the year 1885 was honored as a year of " Jubilee," and the last week of the year given to a series of religious festivities at Amanzimtote, now called the " Adams" station. The presence of invited guests, among whom were the governor and a goodly number of other officials, clergymen, ladies and gentlemen of the colony, added much to the interest of the occasion. From that time on to the present the progress, development, and fruitage of mission woik have been rapid and gratifying, notwithstand ing the repeated removals of one and another from the working force which death or ad vanced age has caused. A fitting close of this sketch of the Zulu Mission is found in a paper read by one of the secretaries of the Board at their annual meeting in New York, October 15th, 1889, as follows: " The development of Christian work here has been slow, but shows steady gains and substantial results. The en tire Bible has been translated into the Zulu language; a hymn and tune book has been provided; text books for schools and something of a Christian literature are in the hands of the people. The native churches, numbering 1,097 members, some of them served by native pastors, show the deepening hold of the gospel. A theological school and a normal and in dustrial school for boys at Adams, girls board ing-schools at Inanda and Umzumbi, besides day-schools on all the stations, provide for the Christian education of the young and for the suitable training of preachers and teachers. The field covered by this mission is fairly reached by Christian teaching; the Christian life is gaining in breadth, intelligence, and reality; temperance principles prevail in these churches; and there is a growing interest in carrying the gospel to the regions beyond. For this missionary activity wide fields are open: Zululand to the north, and all the country from Delagoa Bay northward to the Zambesi, and stretching inland more than a third of the way across the continent. The work in the Zulu Mission was never in a more promising condition, and if the force can be duly maintained this mission may soon be in the way of realizing in good degree its original aim of reaching the peoples inland as well as on the coast." Inland or Interior Mission. Of the six men and Iheir wives whom the American Board sent out to Africa in December, 1834, one half, namely, Rev. Messrs. D. Lindley, H. J. Venable, and A. E. Wilson, M.D., were ap pointed to what was called an "Interior" field. Arriving at Cape Town February 5th, 1835, they soon provided themselves with the need ful means of travel. Seven months of journey brought them to Griqua Town, six hundred miles on their way to Umzilikazi s country and people. After remaining here for some time, another hundred miles of travel brought them to the missionary Moffat at Kuruuian. In the early part of 1836 Messrs. Lindley and Venable went on before the rest of the band, to select a mission site and prepare for the coming of the rest. The site chosen was called Mosiga, near the chief s residence, a hundred miles west of what is now called Pretoria, the capital of the Transvaal Republic, and not far from the Kashan or Kemchane Mountains. The Paris Missionary Society had made an attempt to plant a station here in 1832, but were hindered by the jealousy and strifes of the tribes around them, especially of Umzilikazi, chief of the Mata- bele, against the Bahurutse, whom the former claimed as tributaries. These Matabele and ZULUS, MISSIONS AMONG THE 542 ZULUS, MISSIONS AMONG THE their chief were of Zulu origin, having come iu not long before from the nci-thwest part of Zululaud, or from the sources of the Black Folosi, where they were culled Kwakunmlo. Being there harassed by a powerful neighbor, UmzTlikazi sought to obtain the aid of Chaka, and so became a subordinate of the great monarch. But when his brother Dingan came to be king, not being satisfied with Lm- zilikazi s allegiance, he sent an army to chastise him, whereupon Uuizilika/i fled with his people to the westward till he reached the vale of Mosiga, where they were called Mala- bele, or those who hide behind their shields. These Matabele, then, with their chief Um- zilikazi, were the people for whom the mission aries Lindley, Venable, and Wilson, with their wives, went to labor when they com menced operations in the valley of Mosiga, ou the 15th of June, 1836. Three mouths work, with such native help as they could obtain, en abled the missionaries to prepare a dwelling; but, moving into it while the floors were yet damp, all save Dr. Wilsoii were soon seized "with a most distressing and obstinate fever. After eight days suffering, one of their num ber, -Mrs. Wilson, yielded to the disease. Her body was laid uucoftiued in the ground hard by. The rest recovered, though not until the fever, together with distressing rheumatic af fections, had preyed upon them for several mouths. Indeed, some of them were still con fined to the house, some to their beds, when they were startled one morning in January, 1837, by the guns of the Boers, who were now making a sudden attack upon the people by whom the missionaries were surrounded. So unexpected and vigorous was the onslaught, that the greater portion of the dwellers in the vale of Mosiga were shot down on that one bloody morning ere the sun could reach the meridian. Having destroyed fourteen or fifteen villages, and recovered six or seven thousand head of cattle, together with the wagons which Umzili- kazi had taken from them, the Boers prepared to return, not, however, till they had per suaded the missionaries to go back with them. Fearing that the infuriated Matabele would follow them, neither the Boe.-s nor the mission aries made any halt for twenty-three hours. Nor did the sick seem to suffer from the ride. Such a journey, however, as that was until they judged themselves to be beyond the reach of Umzilikazi s vengeance! To their fear of being followed by a host of exasperated savages, to the unceasing cry of cattle, and to all the tumult of an irregular, excited soldiery, add the want of proper food, especially for the sick; the absence of a road, save such as the open field affords; the want of a bridge or a boat ou the now swollen streams; the want of a dry suit for the women and children, who had to be floated across the Orange on a bundle of reeds, keeping only head and shoulders above water; then, forth with, out cf the river, add a night of Egyptian darkness, through all the hours of which no sleep can be had, save that which comes in spite of torrents of rain, thunder, lightning, and all the noise of the motley group by which they are surrounded, and you have some idea of what fell to the lot of the missionaries Lindley, Venable, Wilson, and their families, on this journey. From this place, the banks of the Ky Gariep, a few days travel brought them to the station of a Wesleyan missionary at Thaba Nchu, where they were kindly re ceived. After resting for a time, they passed ou to Graham s Town, and thence overland to Natal, where they arrived the last of July, 1837. Here, in Natal, they joined their brethren of the " Maritime" or Zulu Mission, as described in a sketch of that mission. Umzilikazi and his people eventually went north and settled in the Zambezi region, where they became powerful, and other missionaries are now laboring among them. European Missions amoiif/ flic Zulus. Of the eight or nine missionary societies doing mission work in Natal and Zululaud, all but one, the American Board, are of European origin. THE ENGLISH WESLEYAN METHODIST SOCI ETY is the oldest and largest of these, aside from the Board. It labors for all classes, colored and white, heathen or otherwise. Its work iu South Africa was begun in Cape Colony in 1814. Extending its operations by degrees, it has reached Kaff raria, Natal, and the Bechuana re gions, and now numbers about forty stations, sixty missionaries, and more than 6 000 church- members. Natal was occupied in 1841. Their first missionary, Rev. Mr. Archbell, was fol lowed by Rev. Mr. Davis. At the end of the first ten years they had among the heathen or colored population of Natal 150 communicants, 4 day-schools, and 300 scholars. At the end of forty years they had 20 missionaries in this tielu, 63 preaching places, and a membership of 2,496. (See Wesleyan Methodist Missionary Society.) THE NORWEGIAN MISSIONARY SOCIETY. The mission of this Society in Natal was com menced by Rev. Mr. Schreuderin 1845. In 1847 he had two preaching places one on the Umh- loti near Verulam, the other on the Umtongati. He then went to China, but soon returned and bought a large farm, with a view of devoting it to mission purposes. But the natives did not like the soil or situation of it, and few accepted the invitation to settle there and come under instruction. In 1850 he sold his farm, and went to labor iu the upper part of Mapumulo region, on an inland branch of the Umvoti. From this he soon went to undertake mission work in the Zulu country, being invited there by the king, Umpauda, who was now desirous of his medical aid. The place chosen for the mission was called Echowe, on the Umlazi. His time was now divided between this and his other station at Mapumulo, till the next year, when three co-laborers arrived, two of whom, Larsen and Oftebro, were put in charge of the Natal station, while Mr. Schreuder and the other, Udland, devoted themselves to the Zulu field. The mission continued to grow and prosper till the great English and Zulu war iu 1879, when their work was much hindered and some of the stations broken up. But in 1 ss^ the mission had so far recovered from inter ruption as to be able to report one station in Natal, and no less than seven of its former ten in Zululand, with nine pastors and a church- membership of 270. Since then Mr. Schreuder has died; two or three new men have been sent out from Norway, and their stations in Natal ZULUS, MISSIONS AMONG THE 543 ZULUS, MISSIONS AMONG THE have come to number four. In Zululand their six or seveii stations are occupied by eight or nine men. THE BEHLIN MISSIONARY SOCIETY com menced its work in South Africa in 1834. In 1847 two or three of its missionaries, of whom were Messrs. Donne and Posselt, were driven by war from their stations in Kafirland, and came and commenced work in Natal. The for mer, Dohne, labored for a time among the Dutch, and then joined the American Mission. The other founded two stations, one on the sources of the Tugela, called Emmaus, the other near Pine Town, called at first New Ger many and then Christ ianaburg. The mission was reinforced, other stations were planted in Natal, and two men sent to work among the Amaswari, north of Zululand. Not being allowed to remain there, they passed on farther north, and commenced operations at Lyden- berg, in the upper part of the Transvaal Repub lic, where, as in other parts of South Africa, their Society has had great success. In Natal they now number four stations, and have a white missionary at each station. THE HERMANNSBURG MISSION was com menced in 1854, when the attempt to enter Gallaland by way of Mombasa had failed. The tirst station, called Hermannsburg, was a large farm of 6,000 acres, on the sources of the Inlimbiti. one of the branches of the Umvoti. In 1856, 18")7, and 1860 reinforcements arrived, and in 1860 their mission consisted of 120 souls, eighty of whom were colonists, and the rest missionaries, catechists, or teachers. Among the colonists they could reckon men of almost every kind of handcraft agriculturists, car penters, joiners, wheelwrights, shoemaker and tailor, mason and miller, tanner and turner, shepherd and dyer. Their first labor at Hermannsburg was to build a house 130 feet in length, by 40 in width, containing a large dining and sitting room, a large kitchen, 12 dwelling-rooms, and 16 sleeping-rooms, all opening into a common hall through the centre, and all looking out upon the verandaby which thebuilding was encompassed. A missionary visitor found that this dwelling was the abode of thirteen families, who took their meals all at one table in one of the central rooms. Here, too, they all met, morning and evening, for family-worship. At a little dis tance, less than half a mile, was another com pany of seven families, living in a similar manner in one house; nor was there anything but order and harmony in each house. Rev. Mr. Hardeland, Doctor of Theology and Philosophy, and at one time missionary among the Dyaks in Borneo, being invited to take charge of the Harms Mission in Natal, consented to do so on condition that the mission should be brought in some measure into connec tion with the Lutheran Church of Hanover, so far at least as to require that church to examine and ordftin all the missionaries who might be sent to this field by the Hanoverian Society. To this Mr. Harms assented. The baptized natives lived in cottages ar ranged in a row near the houses and shops of the Germans. Previous to Mr. Hardeland s taking charge of the mission, as he did in 1859, these natives were accustomed to receive much aid of a secular kind from the mission, especi ally in the building of their houses, the plough ing of their laud, the grinding of their meal, and other things of a like character. No bap tized person was allowed to marry a heathen, or one who had not been baptized; and if any who had been baptized should leave the station and church, or give occasion to be dismissed, they were required to leave their children in the care of the mission, that being one of the con ditions on which they were baptized and re ceived into the church. Having established Hermannsburg as a head- station, the mission went on to plant others, some in Natal, some in Zululand, and then some in regions beyond, among the Bechuana, the Bamangwato in the Transvaal, and Sechele s people, not far from Mosiga, In 1870 they reported at their annual Home festival thirty- seven stations, of which seven were in North Zultilaud, five in South Zuluhmd, eight in Nat:il, two in Alfred s-land, ten in Bcchuaua- land, and five in Little Moriko District. CHURCH OF ENGLAND. Certain Episcopa lians, acting as private individuals, undertook mission work among the Zulus at an early date; though the Church of England Mission can baldly be said to have had a beginning in Natal till the 20th of May, 1855, at which time Bishop Coleuso arrived in the colony, on his return from England, having made a visit of ten weeks in the early part of the preceding year. Previous to this movement of the Church of England, Captain A. F. Gardiner of the Royal Navy visited Natal for the purpose of planting a mission. He reached the district in 1835, a little before the arrival of the American mission aries. Going at once to Dingan to get permis sion to commence missionary operations in the Zulu country, he succeeded only in part, being allowed to settle in Natal, at the Bay. The enthusiastic missionary at length suc ceeded in getting Dingan to make him a grant of all Natal; whereupon he set off for England to have the act approved by the British Govern ment, and also to procure men and means for prosecuting the great work on which his heart was set among this heathen people. In the former he failed; in the latter he succeeded, in part at least, returning to Natal in May, 1837, accompanied by the Rev. Mr. Owen of the Church Missionary Society. The captain soon took final leave of the coimtry and returned to England. He after wards went on a mission to the Patagouians, where he and his followers eventually died of starvation. Mr. Owen was allowed to take up his resi dence near Dingan s Great Kraal, Umkuugun- hlovu, where he commenced his labors October 10th. 1837. Here he remained till the following February, when the troubles between Dingan and the Boers obliged him to leave his work. On his return from England he labored for a time at Mosiga. In 1850 Bishop Gray of the Cape, regarding Natal as a part of his diocese, made it a visit, and drew up a scheme for mission work by the Church of England among the heathen. Sup posing that ten locations were to be formed here for the exclusive use of the natives, each to con tain ten thousand souls, he proposed that one or more institutions be founded in each of these, to convert the heathen to the faith of Christ, to educate the young, to form industrial habits, and to relieve the sick and afflicted. Each in stitution was to be under the care of a clergy man, who should be aided in the industrial and ZULUS, MISSIONS AMONG THE 544 ZULUS, MISSIONS AMONG THE educational part of the work by teachers. In addition to the ordinary instruction of schools, the pupils were to be taught: the males, garden ing, fanning, and mechanical arts; the females, sewing, cooking, washing, etc. Each institution was lo exhibit a model farm and garden, and to have a guarantee of aid from government to the amount of three hundred pounds sterling per year, so long as such aid should be needed. The whole scheme and all the institutions were to be under the direction of the bishop of the diocese; though their accounts would be open to the inspection of the government, so long as its aid should be continued; and it was hoped that each of these institutions, the cost of which was put at rive hundred pounds per annum, would be self-supporting in five years from the time they should be commenced. The school at each place was to consist of fifty Zulu children, who were to be under the charge of four mission aries, a clergyman, a catechist, a mechanic, and a farmer, and be content with shelter, food, and raiment. On Dr. Colenso s arrival in the colony, 1855. he seemed to approve this plan, and to be ready to act upon it, and was himself made Bishop of Natal, when the colony became a separate diocese. But instead of entering at once upon the forming of ten stations, he thought it better to begin with establishing one, as a general cen tre of operations, a parent and model for others. Upon this he entered, on his return from Eng land, about the middle of 1855, the govern ment having granted him a farm of 6,0(JO acres for the purpose. These lands were contiguous to another grant of 2,500 acres, an endowment for a bishopric, not far from the capital of the colony. But the bishop evidently found it dif ficult to carry his plan into successful operation, though he never showed any lack of resolution, zeal, or perseverance in his mission work. In the course of a year, with the aid of the colonial secretary for native affairs, he succeeded in having thirty-three children, all but two of them being sous of chiefs or headmen, brought to his station, Ekuhinyeni, " in the light," for instruction. In 1880 a girls school was opened. Meantime half a dozen native houses of an up right fashion were built, also several native huts, and the number of baptized persons under the bishop s charge amounted to about two dozen. In this work lie had the aid of three assistants and one native teacher. Other stations were now attempted, one especially at Maritzburg, under the care of Dr. Cat la way, where they built a fine stone chapel for the natives, and had a printing-press. Rev. Mr. Robertson labored for a time at Umlari, then went to Zululand. Archdeacon Mackenzie labored for a time in Natal, and then received ordination and was appointed Missionary Bishop for Central Africa, and went to the Zambezi, where he soon died of African fever. Bishop Colenso was deeply interested in his mission work, a diligent student of the Zulu language, and author of many books in that tongue. Many of the English Church, not pleased with his views on certain points, tried to have him deposed. Failing in this, they had another bishop appointed in the same field, and called Bishop of Maritzburg. Bishop Colenso s station, Ekukanyeni, became the prey of a prairie fire; lie died, and his work for the most part collapsed, or passed into other hands; though it is understood that Mrs. Colenso and one of her daughters still reside at the station, keep up a school for the natives, and have a small school in the city. The other bishop, he of .Maritzburg, has charge of the two stations which Dr. Callaway established, at each of which he employs a white missionary. He has also two schools in charge one at the capital and one at the seaport. The Bishop of Zulu- land, now some five or six years in the field, and a zealous worker, has his head station at Isandhlwana, the site of the famous battle in which the English were defeated and their Twenty-fourth Regiment utterly annihilated. Aside from this they have some six or more other stations in Zululand, with a white mis sionary resident at each station. THE FKKK CHURCH OF SCOTLAND MISSION IN NATAL. Rev. James Allison, who labored for a time under the auspices of the Wesleyan Methodist Society, began his work in the Gri- qua country in 1832. He then labored for a time among the Mantatees of Basutuland; then among the Amaswari and Bahurutsi on the sources of the Pongolo. Driven thence by war and famine, he came in 1847, with 400 natives, to Natal, and settled at Indaleni, 25 miles south of Maritzburg. Separating here from the "Wes leyan Society, he went with a portion of his church and people, 450 souls, and founded a new station at Edeudale, 6 miles west of Mar itzburg, where he and his people bought a farm of 6,000 acres. In 1857 the population num bered 600 souls, of whom 170 were church- members. At a later date the station was made over to the Wesleyan Society, and Mr. Allison eventually joined the Free Church of Scotland Mission, and put the work he was doing at Maritzburg and Empolweni into their hands, having his abode at the latter station, Empolw r eni, near the Umgeni. Aside from these two stations, where the Scotch are doing a prosperous work, they have a "Gordon Memorial Mission" at Umsinga, in the upper part of the colony. Here they combine indus try with education. Aside from the mission ary in charge, they have a white teacher, a farmer and assistant, and a girls boarding- school in charge of a lady. THE SWEDISH CHTHCH began mission work in Natal not many years since, planting their first and central station on the Natal side of Ilorke s Drift, not far from where the Zulus annihilated the English in battle a few years since. They now have two other stations, one in Natal and one in Zululand. They have three missionaries, and promise to do good work. THE ROMAN CATHOLICS have three stations in Natal, one of which is under the Trappists, an order of Jesuits who have recently be gun mission work on a large scale in South Africa. In Griqualand they have an estate of 50,000 acres, and in Natal another of 20,<K)0. They are spending much money in buildings and work, and making earnest efforts to 1:1-1 a hold upon the natives. Their plan is to civilize them first, then make Trappists of them. The monks at Marianhill. a monastery near Pine Town, number 170, and the nuns at a convent half a mile away number 120. The station numbers already many lame buildings. The church will hold 2,000 people. Another largo building is the St. Joseph s Industrial School. Activitv abounds in all the shops. They have 300 native boys and girls under instruction, ZULUS, MISSIONS AMONG THE 545 ZULU VERSION chiefly industrial. The boys become good tradesmen, masons, carpenters, blacksmiths, printers. The girls are taught to sew, knit, cook. They publish papers in English, Zulu, German, and Polish. But the government is not altogether satisfied with their teaching and influence. THE DUTCH BOERS (farmers), who have in former years been thought indifferent if not opposed to mission work in behalf of the natives, are, many of them, now showing a warm, substantial interest in their spiritual well-being. The genuineness of the deep relig ious awakening they experienced some four years since is seen in their efforts to bring the Zulus with and around them into a saving knowledge of the same gospel grace of which they are happy partakers. They have their own way of carrying on the work, taking hold of it, not through any organized missionary society, but as individuals, families, commit tees, ministers, and laymen. Most of their preaching places are but farm-houses, some times the wagon-houses of the Boers, where both they and their native employes and others meet for prayer, praise, and religious instruc tion. Rev. James Scott speaks of being on a visit among them and "seeing eighty Boers and three or four hundred Zulus gather together for worship. The Zulus came from kraals and villages, both old and young, some clothed, but most of them heathen in their blankets. Over one hundred in Greytown have been formed into a native church in connection with the Dutch church. This work is now being carried forward under the direction of a committee of Dutch farmers, employing three native evangelists. " Zulu Version. The Zulu belongs to the Bantu family of the languages of Africa, and is spoken in Zululand. To supply the Zulu Kafirs with the Word of Life various endeavors were made at different periods and from different quarters. In the year 1857 the New Testament, as translated into Zulu by Messrs. Aunamm and Greiner of the Basle Missionary Society, was published at Mangalore, at the joint expense of the Wur- temberg and Basle Missionary Societies. In 1865 the American Bible Society issued like wise a New Testament at Natal, as translated by Mr. Wilder, while parts of the New Testa ment, translated by Mr. Dohne of the Berlin Missionary Society, had been published the previous year (1864) at Pietermaritzburg. In 1872 the British and Foreign Bible Society published the New Testament as translated by American missionaries; and in 1879 a slightly revised edition was issued by the American Zulu Mission, at the joint expense of the British and American Bible Societies. An edition of the entire Zulu Bible was published by the American Bible Society in 1883. In 1889 the British and American Bible Societies issued a corrected edition of the New Testament, pre pared by the Rev. I. Rood. (Specimen verse. John 3 : 16.) Ngokuba uTixo wa li tanda kangaka wa :li mika InDodana yake ezelweyo yodwa^ ukuba bonke aba kolwa -kuyo ba nga vbubJi kodwa ba be uobomi obungapeliyo, APPENDIX B. BIBLE VERSIONS. INTRODUCTION. THE accompanying lists of Bible versions are based upon those compiled by R. N. Gust, LL.D., of London, whose long labors in connection with the Church Missionary Society and British and Foreign Bible Society have placed him in the front rank of writers on mis sionary subjects. Languages and Bible versions have been his special study, and these tables are the result of many years of patient and careful research. The advance sheets came with the inscription, " To be placed at the disposal of the editor of the Missionary Encyclopaedia, for any purpose that he may wish," and the editor has felt that the best use that could be made of them was to give them as fully as possible. The original tables are three in number: 1. Alphabetical, 2. Geographical, 3. Linguistic. Consideration of space compelled the condensation of these into two: 1. Alphabetical, 2. Geographical and Linguistic. The Alphabetical list is an exact reprint of the original, except that the dialects are intro duced into the column of the languages, and the locality is given a little more fully, in accord ance with the corresponding column in the original Geographical list. The Geographical list in the original included the columns Language, Region, Diglott, Dia lect, Written Character, and Number in Linguistic List. In this the dialect has been placed with the language, the region has been omitted, as sufficiently given in the first list, and their places have been taken by two columns from the Linguistic list, giving the Family and Branch, and the source of translation. The numbering of the Geographical list has also been made consecutive, instead of being divided into groups as in the original, and the number in the Alphabetical list has taken the place of the number in the Linguistic list. One difficulty met the editor at the outset: What system of spelling should be adopted? It would require great temerity to criticise Dr. Gust s spelling, and besides there is no common usage. At the same time there were so many instances where the ordinary reader would find it difficult to trace a particular version, that it was decided to make an index giving the common spelling, and indicating by numbers the corresponding names in the lists. There are also quite a number of versions in dialects that are not ordinarily recognized as such, and the index includes all the dialects in alphabetical order with the languages. For assistance in this the editor is greatly indebted to Rev. J. Y. Leonard, of New Haven, Conn., U. S. A., for many years a missionary of the A. B. C. F. M., in Western Turkey. With this general preface we give below a portion of Dr. Gust s introduction in his own words: "In 1886 1 published a List of Bible Translations actually accomplished, arranged according to the Linguistic Families, and indicating the source of each translation. In 1889 I published a List of Bible Translations actually accomplished, arranged according to the Geographical Distribution of the populations using such translations, and indicating the form of written character used for each translation. In 1890 I now publish a third List of Bible Translations actually accomplished, arranged: 1. Alphabetically according to the Language, with the Dialects of each, if any exist. The following columns indicate (1) the locality; (2) the amount of population of speakers; (3) probable duration of the language; (4) and amount of translation work done. 547 BIBLE VERSIONS r>43 INTRODUCTION The following principles of these lists arc brought to special notice: (1) The work is actually done, or in course of doing. (2) The versions are in actual or approximate circulation. (3) Obsolete and useless versions are excluded. (4) The object of the version is Evangelization. (5) The record includes all Bible Societies. (6) No notice is taken of plurality of versions, if they exist (7) All names are entered on one uniform principle of transliteration and terminology, with stress accent to help the pronunciation. (8) Languages are discriminated scientifically from dialects of the same language on certain understood principles, and no other terms but Language and Dialect are used. 2. The Geographical list shows where the language is spoken, and in what written character it appears. 3. The Linguistic list is to satisfy those who wish to obtain scientific information, not of prac tical value for purposes of Evangelization, but of surpassing interest to the scholar and student, who is informed in the last column of the name of the society which has published each transla tion. Certain appendices are added for further illustration. a. Table of languages (exclusive of dialects), spoken by populations grouped in classes according to their importance, as possible vehicles of Divine Truth. b. Table of obsolete translations which are of no evangelizing value. c. Table of versions in existence before the British and Foreign Bible Society led the way in the glorious career of giving the Bible to the world at large. My object is to shut out for the future all the vagueness and uncertainty which surrounded Bible work. We ought to know whether a language is worthy of a translation, by how many it would be read, in what part of the world, what is the proper name of that language, whether it is only a dialect of another language or a jargon, whether it is a dead language, or, if a living language, what prospect of vitality it has. The word "jargon " has crept into use; it is something better than an illiterate patois, and something worse than a recognized literary dialect. Bible translations in jargons exist only for the use of the Jews in Europe or Negroes in America. It is a waste of money to spend it on translations into languages which are doomed to extinction in a short period by an inexorable law; in each case, therefore, it is a question of sound judgment whether a translation should be accepted, the work of an unduly sanguine translator: it is also wise to reflect whether the translation of the whole Bible is necessary for a small population in a low state of civilization. Appendix A shows the languages grouped in classes according to their relative importance; a study of these classes will enable an opinion to be formed, whether tlie translation of the whole Bible should be pressed forward; as a fact the great " conquering " languages of the world have been provided for, and the majority of the second or " permanent" class. Year by year languages will die out, and the translations must be removed from the efficient list and placed away with the honored dead and the worthies w r ho have outlived their usefulness. Some, though dead, like the Ethiopic, Hebrew, Koptic, Latin, Mongol (literary), Pali, Sanskrit, Slavonic, and Syriac Peshito, are still kept on the active list out of deference to the wishes of those who desire to purchase them for educational, exegetical, or liturgical purposes, though on a strict application of my fourth principle above stated they ought to be excluded, and I am almost inclined to exclude them. The population of the earth is thus distributed roughly: (1) Europe, 312,500,000; (2) Asia, 800,000,000; (3) Africa, 200,000,000; (4) America, 86,000,000; (5) Oceanica, 4,500,000. Total, 1,403,000,000. The total number of mutually unintelligible forms of speech, whether carelessly called "tongues " or scientifically differentiated as languages, dialects of languages, or jargons, is cer tainly more than two thousand. No finality has been attained, or is likely in this generation to be attained, as the face of the earth has not yet been fully explored. Many of these languages are not likely to attain the honor of being intrusted with the oracles of God; they will perish before their turn comes. In filling up the column " Population of Speakers" I became aware how extremely imperfect our data are. Where I could find no entry in an esteemed work which at the same time com mended itself to my judgment, I have preferred to enter the word " Unknown." Those who have accurate information can make their own entries, and no doubt attention will be called to the subject. English is unquestionably the great leading language of the world, and deserves the honor, being free from the useless bondage of Gender. Number, Case, and Tense. In filling up the column " Probable Duration of Language " I have been guided by my own observations, and am quite prepared to reconsider any entry for cause shown. Many considerations occur. Some populations are bilingual: in which language shall the Bible be supplied to them? It is not a matter in which the prejudices of the priesthood or the blind policy of a ruler should be allowed to interfere; nor is it possible to forejudge the wishes of a people. Nor should the reader blame the compiler of these lists, or the compiler be vexed, if within a very few years after he has sent forth his work, additions and emendations are required, as the work of translation is yearly progressive, and new names appear; and it is hoped that those into whose hands these lists fall, the result of much labor, will care to keep them corrected up to the mark until the time when a new and revised edition is required. As regards the Geographical List No. II., the primary division of the five portions of the globe is by "regions," formed for convenience of the s ubject. The second subdivision is by " languages." From a language is differentiated a dialect by phonetics, word -store, and structure. BIBLE VERSIONS 549 INTRODUCTION Ex. gr., Venetian aud Neapolitan are dialects of Italian; Spanish and Portuguese, Swedish and Danish, are separate languages. A language is entered but once. French appears under France, but the third column tells us that the language called French is the vernacular in part of Belgium, part of Switzerland, part of Italy, part of Great Britain, viz., die Channel Islands, in Canada aud Mauritius, and so on. The same column tells us in what countries, and, as far as possible, in what provinces of that country, the language is spoken. This has been a most laborious task, and it cannot be pretended that the inquiry has been exhausted. It has required a very serious amount of labor, an accumulation of general knowledge, and a great deal of leisure to accomplish what has been done, for in numerable references had to be made to geographical and linguistic books. (Note. This column is transferred in these tables to the Alphabetical list.) As the scope of the work is catholic, translations published by all Bible Societies and other associations are entered. Notice is made of the three forms in which a translation can appear, in addition to the original form in which it left the hand of the translator: (1) as a diglott, (2) in a particular dialect, and (3) a particular form of written character. A difficulty has occurred in the grouping of some dialects. Take for instance the Lapp language; it has three dialects: the language is entered under Russia, where the main dialect is spoken; two dialects are shown, as Norse and Swedish, necessarily entered under Russia, but in the enumeration they count under Norway and Sweden. The same remark applies to Mongol; one dialect counts under China. To secure precision the nature of the written character of every version is stated; the follow ing are represented: I. Ideograms. Some of the translations of languages current in China. II. Syllabaries. North American, Japan. Ill Alphabets. 1, Roman; 2, Gothic; 3, Irish; 4, Cyril; 5, Greek; 6, Syriac; 7, Arabic; 8,; Hebrew; 9, Armenian; 10, Georgian; 11, Mongol; 12, Manchu; 13, Gurmukhi; 14, Deva-Nagari; 15, Nagari; 16, Pahari; 17, Bangali; 18, tJriya; 19, Modhi; 20, Gujarati; 21, Tamil; 22, Telugu; 23, Karnata; 24, Malayalam; 25, Sinhali; 26, Pali; 27, Barma; 28, Pegu; 29, Siam; 30, Tibet; 31, Java; 32, Batta; 33, Bugi; 34, Macassar; 35, Korea; 36, Koptic; 37, Amharic; 38, Ethiopic. Care has been taken to get rid of all the adjectival suffixes which have been fastened on to the root-word. For instance, the words Ehst, Rouman, Liv. etc., take the place of Esth-ouian, Rouman-ian, Liv-ouian. There can be no good reason for adding final syllables to the root-words. The well-known Greek, Swiss, Russ, Dutch, are not long words, but are familiarly used. Why then coin such words as Ruthen-iau, Croat-ian, Wend-ish, Piedmont-ese, Bulgar-ian, Kurd-ish, Sinhal-ese, Assam-ese, Mougol-iau, Bali-nese, Osset-inian, Cberemisi-an, and Lapp-onese? In the Russ language another set of adjectival suffixes are attached to the names in the Russian catalogue. In the German language another set of adjectival suffixes are attached to the names in the German and Austrian catalogues. This creates difficulties, and gives rise to errors, which are avoided by the maintenance of one uniform terminology in scientific catalogues. In the Arian languages of Northern India there is one linguistic suffix, which is used with a few excep tions, and that has been preserved, but there is no reason for adding the Arian suffix to the nou- Arian languages, such as Soutal-i, Gond-i, unless the name is an Arian name superimposed, as the Malto or Maler is called geographically Rajmahiil-i, because the tribe resides in that political division, and Pah;ir-i, because their residence is in the hills. The use of some terms is out of date, such as Orenburg-Turki for Kirghiz, because the original translator resided at Orenburg; Karass-Turki. for Nogai-Turki, because the translator resided at the obscure village of Karass. The word Tartar should never be used at all. It is a tribal, not a linguistic, term, and is synonymous with Turki. Why, again, should the languages of China be grouped under the general term of " Chinese"? The languages of India are not grouped under the general term of "Indian." The terms Indian " and " Chinese " have no occasion to be used at all, as each language of those great countries has its own name. Then, again, the entering of the same language a second time, because an edition has been struck off in a different " written character," is confusing. If the English Bible were printed for the convenience of a class of the English-reading world in an alphabet used by people in India, it would still be English, and an Urdu translation is still Urdu, whether it appears in the Roman, Arabic, or Nagari alphabet. Judeo-Germau, long entered as a separate language, is only pure German in the Hebrew alphabet. Such expressions as Armeno-Turki, Judeo-Persian, Judeo- Arabic, suggest something very different from the fact. The uninstructed reader would suppose that they were dialects, when they are only the Osrminli -Turki in the Armenian alphabet, the Persian in the Hebrew alphabet, and the Arabic in the Hebrew alphabet. The use of the word " type," or letters, is objectionable when some form of written character is intended. Obviously the English language can be printed in many different types, such as pica, pearl, etc., but it is the same alphabet." The use of the \vord " alphabet " as a general term is inaccurate, as some trans lations are in ideograms, or syllabaries, which are totally distinct from an alphabet. (This word, thus formed from the first two letters of the Phenician and Greek alphabets, is now applied to all connections of symbols, so organized as to represent accurately the sounds of each language.) An alphabet consists of consonants and vowels separate; a syllabary is composed of syllables neces sarily composed of consonants and vowels united. Therefore the general term of the subject is written character;" the three subdivisions are ideograms, syllabaries, alphabets. The word letter" is only used when discussing the interior organization of an alphabet; the word " type " is a tech nical term of the printing-office. The spelling of names should be on one uniform system, as settled by the Royal Geographical Society, the Ordnance Department of the Admiralty, and the government of British India; and an attempt has been made to introduce an accurate system. BIBLE VERSIONS ABBREVIATIONS The words " Roman alphabet " cover a great variety of forms of that alphabet, which it would be impossible to express in a statement such as the one now prepared. This alphabet has been adapted to express a great variety of sounds by diacritical murks, additional symbols, new com binations of letters, and new values given to the symbols. The same remark applies to the Arabic alphabet, which has been enlarged to express the sounds of the Persian language, and still further enlarged to express the sounds of the Urdu language. In some cases syllabaries have been de vised by translators, and the ideographic symbols proper to the book-language and Mandarin-lan guage in China, have been adapted for expressing the sounds of provincial vernaculars. It is sufficient for my purpose to indicate generally what form of "written character" has been used. A careful distinction must be made betwixt languages that are "dead" and "extinct." When a language like Latin, Sanskrit, Hebrew, and Slavonic ceases to live on the lips of men as a vernacular, it is "dead," though perfectly intelligible and useful as a medium of oral or written communication. But when the power to read and understand a language has faded away from the knowledge even of scholars, it is "extinct," though possibly it may be resuscitated as a curiosity or for purposes of antiquarian research. Instances of resuscitated " extinct " languages oifer themselves in the Egyptian, Babylonian, and Assyrian. Instances of the languages still hopelessly "extinct" are the Etruscan, Cypriot, and Hittite. It is a glad fact that no language to which has been committed the oracles of God has ever become " extinct," or passed away from the reservoir of human knowledge. As regards the obsolete translations, under principle 3 I have omitted them. It is throwing dust into the eyes to retain them. A certain number of the names entered as dialects of the Hindi language are palpably of no use, and never were. The New England Indian translation in North America is useless, because the speakers of that language have all died out. The Narinyeri translation in Australia is useless, although the tribe exists, for the edition is exhausted, and no second edition has ever been called for. I was unable to secure a copy for my private library. The third or linguistic list requires some remark. The languagesof the world have been provi sionally divided into families, or groups, but nothing like finality or exhaustion of the subject has been attained. Every portion of the world is represented on the lists of the Bible Society, except unhappy Australia. It is a marvellous surprise to a scholar who has never left Europe to have a translation of a Gospel handed to him, of the genuineness and the approximate accuracy of which there can be no doubt, in a language unprovided with scientific works or literary helps. From this text the scholar, by a reverse process to the translator, works out the linguistic features of the new language, the phonetics, the word-store, and the structure, discovers affinities with known languages, notes the variation, and makes a provisional classification. Thus the Bible Societies have mightily contributed to the expansion of knowledge. I myself receive constant application for copies or references on certain subjects, standing, as I try to stand, as an inter mediary betwixt the translators in the field and the scholars of Europe at home. TABLE OF ABBREVIATIONS. B Bible. O. T Old Testament. N. T . .New Testament. Pent Pentateuch. Gen Genesis. Ex Exodus. Lev Leviticus. Psl Psalms. Is Isaiah. Gos Gospel. Epis Epistle. Matt Matthew. N. S. E. W North. South, East, West. N. W Northwest. Cent Central. U. S United States. Gt Great. Brit Britain, British. Isl Island. Equal Equatorial. Di Dialect. C . . . Conquering. P Permanent. I Isolated. U. Uncertain future. M Moribund. D Dead. Cap Chapter. Lit Liturgical. O. V Old Version. S. P. C. K Society for Promoting Chris tian Knowledge. B. F. B. S British and Foreign Bible So ciety. A. B. S American Bible Society. N. B. S. S National Bible Society of Scot land. B. T. S Bible Translation Society (Bap tist). R. B S Russian Bible Society. Ba. B. S Basle Bible Society. N. B. S Netherlands Bible Society. Br. B. S Bremen Bible Society. C. B. S Coire Bible Society.. D. B. S Danish Bible Society. No. B. S Norwegian Bible Society. P. B. S Prussian Bible Society. B. M. S Baptist Missionary Society. M. M. S. Moravian Missionary Society. C. M. S Church Missionary Society. L. M. S London Missionary Society. A. B. M. S American Baptist Missionary Society. A. B. C. F. M.. American Board of Commis sioners for Foreign Missions A. P. M. S Board of Foreign Missions, Presbyterian Church (North). M. M Melanesian Mission. U. M Universities Mission. W. M. S Wesleyan Missionary Society. B. B. T. S Barma Bible and Tract Society. U. M. S United Methodist Society. F. C. S. M Free Church of Scotland Mis sion. C. P. M Canada Presbyterian Mission. BIBLE VERSIONS 551 ALPHABETIC LIST I. ALPHABETICAL LIST OF LANGUAGES WITH THEIR DIALECTS. PROBABLE No. LANGUAGE. DIALECT. LOCALITY. POPULATION. DURATION OF LAN GUAGE. AMOUNT OF TRANS LATION DONE. GEOG. LIST. 1 AKKA, or GA. W. Equat. Africa, Basin of Volta. 100,000 P. B. 186 2 AIMAKA. South America, Bolivia. 370,000 u. Luke. 230 3 AINU. Japan. 15,000 M. Jonah, Matt. 140 4 AKKAWAY. South America, Dutch Guiana. Unknown U. Gen., Matt., parts. 227 5 ALB AN: 1. Tosk, or S. 2. Gheg, or N. Turkey, Albania. 1,750,000 P. N. T. N. T., Psl. 46 6 ALIOUT. North America, Aleutian Islands. Unknown U. Matt. 199 7 ALFUOR. Malaysia, Celebes Island. Unknown U. Matt. 119 8 AMHARA. Africa, Abyssinia. 2,000,000 P. B. 144 9 AMOY. China, Fuh-Kien. 15,000,000 P. B. 128 10 ANEITYUM ISLAND. Melanesia, New Hebrides. 3,600 I. B. 246 11 ANIWA ISLAND. Melanesia, New Hebrides. 500 I. N. T., parts. 248 12 ANNAM. Indo-China. 10,500,000 P. Luke. 110 13 API, or BAKI. Melanesia, New Hebrides. Unknown I. Mark. 254 14 ARABIC: 1. Standard. 2. Malta. Turkey, Syria, Mesopotamia Arabia. Egypt, Tripoli; Algeria; Morocco; Zanzibar; Malta. 50,000,000 C. M. B. Matt., John, Acts. 68 15 ARAWAK. S. America, Dutch Guiana. 2,000 U. Acts. 228 16 ARMENIAN: 1. Ancient. 2. Ararat (E.). ) 3. Modern (W.). J Trans-Caucasia. Turkey (Asia Minor). Lit. 4,000,000 P. P. P. B. B. B. 66 17 AsAMi. N. E. Brit. India, Assam. 2,000,000 P. B. 88 18 ASHANTI: 1. Fanti. 2. Akwapem. W. Africa, Cape Coast Castle Col., Ashauti. 3,000,000 P. P. 4 Gos. , Gen. B. 187 19 AZERBIJANI, or TRANS- Russia (Asia), CAUCASIAN TURKI. Trans-Caucasia, Persia, Azerbijaa 3,000,000 C. B. 62 20 BALI. Malaysia, Java. 1,000,000 P. parts. 115 21 BALUCHI. N. Brit. India, Baluchistan. 1,500,000 P. 3 Gos. 73 22 BANGALI: 1. Standard. 2. Mahometan. Cent. Brit. India, Bangal. 39,000,000 C. U. B. O.&N.T., parts. 80 23 BARMA. N. E. Brit. India, Barma. 6,000,000 C. B. 101 BIBLE VERSIONS 552 ALPHABETIC LIST No. LANGUAGE. DIALECT. LOCALITY. POPULATION. rKUHAHL,E DURATION OF LAN GUAGE. AMOUNT OF TRANS LATION DONE. No. IN Qxoe. LIST. 24 BASQUE: 1. French. 2. Spanish. 3. Guipuscoa. France, Spain; Prov. of Pyrenees (France); Prov. of Biscay; " " Guipuscoa. 600,000 P. P. U. N. T. Luke. Luke, John. 8 25 BATTA: 1. Toba. 2. -Mandailiug. Malaysia, Sumatra. 3,500,000 p. p. N. T., Psl. N. T. 112 26 BEAVER. Canada, Athabasca. Unknown U. Mark. 207 27 BENGA. W. Equat. Africa, Gabiin Col. Unknown p. 4 Gos., Acts. 174 28 BILIX, or BOGOS. Africa, Abyssinia. 10.000 p. Mark. 147 29 BLACKFOOT. Canada, Prov. Alberta. 7,000 U. Matt. 209 30 BOHEMIAN, or CZECH. Austria, Bohemia. 5,000,000 p. B. 15 31 BONDEI. E. Equat. Africa: U. Sambara (Ger many). Unknown p. Matt. 152 32 BRETON. France, Brittany. 3,000,000 p. N. T., Psl. 7 33 BUGI. Malaysia, Celebes Island. 1,000,000 p. 3 Gos., Acts. 117 34 BULGAR. Turkey (Europe), Bulgaria. 4,500,000 p. B. 47 35 BULLO.M. W. Equat. Africa. Sierra Leone Col. 1,000 M. Matt. 191 36 BUNDA, or MBUNDA, or W. Equat. Africa, KI-MBUNDA. Angola Col. Unknown P. Luke, John. 170 37 CHAU-CHAU, or SWATAU. China, K\\ang-Tuug. 15,000,000 P. 3 Gos., Acts, Gen. 127 38 CHEROKI. U. S. A., Mississippi Region. 15,000 U. O.&N.T., parts. 220 39 CHEREMISI N. Russia (Europe), Kazan and Simbirsk. 200,000 U. N. T. 37 40 CHIPEWAN. Canada, Athabasca. Unknown U. N. T. 206 41 CHOKTAU. U. S. A., Mississippi Region. 18,500 U. O. T., parts, N.T. 219 42 CHUANA. S. Africa, Bechuanalancl and Matabeleland. Unknown P. B. 162 43 44 CHUVASH. CREK: 1. E., or Hudson Bay. 2. W., or Moosonee. Russia (Europe), Kazan, Nijni-Nov- gorod, and Oren burg. Canada, Hudson s Bay Ter. 670,000 40,000 U. P. P. 4 Gos. N. T., parts. B. 39 208 45 DAKOTA, or Sioux. U. S. A., Dakota. 50,000 U. O.T... parts, N. T. 217 46 DELAWARE, or MuN-U. 8. A., SKK. Delaware. Unknown U. Matt., John. 215 47 DUALLA. W. Equat. Africa, Kameriiu Col. Unknown p. B. 176 48 DUKE OF YORK S ISL. Melanesia, Unknown I. Matt. , Acts. 264 Bismarck Archipel ago Col. BIBLE VERSIONS 553 ALPHABETIC LIST No. LANGUAGE. DIALECT. LOCALITY. rKOBABLE Popri-ATioN DURATION AMOUNT OP TRANS- COPULATION. op LAN . LATJON DONE. GUAGE. No. IN QEOG. LIST. 49 DUTCH. Holland and Cape of Good Hope Col. 3, 500, 000 C. B. 10 50 DYAK: 1. Standard. 2. Sea. Malaysia. Island of Borneo. Unknown P. U. N. T. Psl. 120 51 EBON ISLAND. Mikronesia, Marshall Islands. Unknown U. Gen., N. T. 367 52 EpfK. W. Equal. Africa, Old Calabar. 90,000 p. B 177 53 ENGLISH : 1. Standard. 2. Negro of Surinam. Gt. Brit, and Ireland, Brit. Subject-Do minions. U. S. of N. America. West Indies. 200,000,000 Unknown C. M. B. N. T., Psl. 1 54 EROMANGA ISLANDS. Melanesia, New Hebrides. 5,000 I. 3Gos., Acts, Gen. 250 55 ESKIMO : 1. Greenland. 2. Labrador. 3. Hudson s Bay. Denmark, Greenland, Labrador, and Provs. of Hudson ? Bay. 9,500 3,000 Unknown P. P. P. O.T., parts, N. T. B. Luke. 197 56 EHST : 1. Dorpat, or Werro. 2. Reval. Russia (Europe), Provs. Esthonia and Livonia. 100,000 Unknown P. P. N. T. ( Psl. B. 29 57 ETHIOPIC, or Giz. Africa, Abyssinia. Lit. D. N. T., Psl. 145 58 EWE: 1. Anlo. 2. Popo. W. Equat. Africa, Dahomi. Unknown P. P. O.T., parts, N. T. 4 Gos., Psl. 185 59 FALASHA-KARA (Di. of Agau). Africa, Abyssinia (Jews). 200,000 P. Mark. 146 60 FATE IANDS. 1. Erakar. 2. Havaunah Harbor. Melanesia, New Hebrides. 3,000 I. I. N. T., parts, Gen. N. T. 251 61 FIJI ISLANDS. Melanesia. Fiji Islands. 146.000 I. B. 241 62 FINN. Russia (Europe), Finland. 2,250,000 P. B. 27 63 FLEMISH. Belgium. 4,000,000 P. B. 9 64 FLORIDA ISLANDS. Melanesia, Solomon s Islands. Unknown I. Luke, John. 256 65 FoilM6SA. China, Formosa. 1,500,000 P. Luke, John. 123 66 FRENCH : 1. Standard. 2. Vaudois. 3. Proven9al. 4. Mauritius. France, French Cols. Channel Isl., Can ada, Belgium, Switzerland (FrenchCautons), Italy (Submon tane Prov.). Mauritius Isl. 40,000,000 Unknown C. U. U. U. B. Luke, John. Mark. Matt., Mark. 6 67 FRIS. Holland. Unknown M. Matt. 11 68 FUH-CHATJ. China, Fuh-Kien. 8,000,000 P. O.T.,parts,N.T. 129 69 FUTUNA. Melanesia, New Hebrides. 500 U. Mark, Acts. 247 70 GAELIC. Gt. Britain. Highlands of Scot land. Unknown U. B. 3 71 GALLA : 1. Shoa. 2. Ittu. 3. Bararetta. E. Africa, Galla-land. Unknown P. P. P. N.T.,O.T., parts. Matt. John. 149 BIBLE VERSIONS 554 ALPHABETIC LIST PROBABLE No. LANGUAGE. DIALECT. LOCALITY. fUUUAaUm pnnrTT i DURATION AMOUNT OF TRANS- PULATION. op LAN _ LATJON DONE . GUAGE. No. IN GEOG. LIST. 72 GANDA. E. Equat. Africa, Unknown P. Matt. 153 U-Gauda. 73 GABO. N. E. Brit. India, Unknown P. 4 Gos., 3 Epis. 89 Assam. 74 GEORGIAN. Russia (Asia), 3,000,000 P. B. 65 Trans-Caucasia. 75 GERMAN : Germany, Austria, C. B. 12 1. Standard. Switzerland, Russia, 45,000,000 France. 2. Judaeo. 500,000 76 GILBERT ISLANDS. Mikronesia. 30,000 I. N. T. 265 77 GITANO, Spain. Unknown U. Luke. 51 or SPANISH GYPSY. 78 GOGO. E. Equat. Africa, Unknown p. Matt. 154 U-Gogo. 79 GOND. Brit. India, 1,500,000 p. 3 Gos., Gen. 85 Cent. Provs. 80 GREBO. W. Africa, Unknown p. O.&N. T., parts. 188 Liberia. 81 GREEK : 45 1. Ancient. Lit. p. B. 2. Modern, or Romaic. Greece, Turkey. 3,000,000 D. B. 82 GUARANI S. America, 500,000 U. Matt., part. 231 Paraguay. 83 Gu JAR ATI : Brit. India, 99 1. Standard. Bombay. 9,000,000 P. B. 2. Parsi. P. N. T. 84 GWAMBA. S. Africa, Unknown P. 4 Gos. 165 Transvaal. 85 HAI-NAN. S. China Unknown P. Matt. 124 Hai-Nan. 86 HAKKA. S. China, 1,000,000 P. N. T. 126 Kwang-Tung. 87 HAUSA. W. Equat. Africa, Unknown C. N. T.,Gen., Ex., 178 Upper basin of the Ps., Is. Niger. 88 HAWAII. Sandwich Islands. 49,000 I. B. 236 89 HEBREW. Lit. D. B. 69 90 HERER6. W. Equat. Africa, Unknown P. N. T., Psl. 168 Damara-land Col. 91 HINDI: N. Brit. India. 82,000,000 78 1. Standard. C. B. 2. Hindustani, or Ur C. B. du. 3. Diikhani, or S. U. N. T., Gen., Ex. 4. Kumiioni, or Pa- u. N. T. hari. 5. Marwari, or Cen u. N. T. tral. 6. Guhrwali. u. N. T. 92 HYDAH. N. America, Unknown L Matt. 203 Pacific Coast, Queen Charlotte s Island. 93 IBO. W. Equat. Africa, Unknown P. N. T., parts. 180 Lower basin of Niger. 94 ICELANDIC, or OLD Iceland. 54 NORSK : 1. Standard. 72,500 P. B. 2. Faroe Islands. 11,000 Matt. BIBLE VERSIONS 555 ALPHABETIC LIST PROBABLE LANGUAGE. *- DIALECT. LOCALITY. POPITIATTON DuRATION AMOUNT OF TRANS- i-OPCLATION. op LAN _ LATJON DONE. GUAGE. NO. Il OEOG. LIST. 95 IDZO. W. Equat. Africa, Estuary of Niger. Unknown P. John, part. 181 96 IGARA. W. Equat. Africa, Estuary of Niger. Unknown P. N. T. 182 97 I GBIRA. W. Equat. Africa, Estuary of Niger. Unknown P. 4Gos.,O.T.,parts. 183 98 IRISH, or ERSE. Gt. Britain, Ireland. Unknown M. B. 4 99 IROQUOIS. N. America, Quebec and Ontario. Unknown U. 4Gos. 213 100 ISABEL, or BOGOTU ISL. Melanesia, Solomon s Islands. Unknown I. John. 257 101 ITALIAN : 1. Standard. 2. Piedmont. Italy ; the Levant ; Ionian Islands; Isl and of Malta ; Adri atic Provs. (Austria. ) Italian Cantons (Swit zerland); 28,500,000 C. U. B. N. T., Psl. 48 102 JAGHATAI-TURKI, or TRANS- CASPIAN. Russia (Asia), Prov. of Trans-Cas- pia, or Tekke- Turkoman. Unknown U. Matt. 63 103 JAPAN. Japau Islands. 28,000,000 P. B. 139 104 JAVA. Malaisia, Java Islands. 13,000,000 P. N.T..O.T., parts. 113 105 JOLOF. W. Equat. Africa, Senegarnbia. Unknown P. Matt. 194 106 KABAIL. N. Africa, Algeria. Unknown P. John. 196 107 KAFIR, or XOSA. S Africa, Kaffraria. 210,000 P. B. 161 108 KAGURC. E. Equat. Africa, U-Sagara. Unknown P. Luke. 155 109 KARA-KlRGHIZ- TURKI, or BURUT. N. Russia (Asia), E. Siberia. 66,000 P. N. T. 58 110 KAREL. N. Russia (Asia), Prov. of Tver. Unknown U. Matt. 33 Ill KAREN: 1. Bghai. 2. Sgau. 3. Pwo. N. E. Brit. India, Barma. 50,000 P. P. P. O.&N.T., parts. Pent. O. T., 4 books. 103 112 KARIB. S. America, Dutch Guiana. 20,000 U. Matt. 226 113 KARNATA: 1. Standard. 2 Btidaga. S. Brit, India, Madras. 9,250,000 P. U. B. Matt., Luke. 94 114 KASHMIRI. N. Brit, India, Kashmir. 500,000 p. N.T.,O.T., parts. 75 115 KAZAK-KlRGHIZ- TTJRKI. N. Russia (Europe), Prov. Orenburg. 1,500,000 p. N.T.,O.T.,part. 41 116 KAZAN-TURKI. N. Russia (Europe), Prov. Kazan. 1,000,000 p. 3Gos. 40 117 KELE. W. Equat. Africa, Gabiiu Col. p. John. 173 118 KHASI. N. E. Brit. India, Assam. 200,000 p. KT..O.T., parts. 90 119 KINH-WHA. Cent. China, Unkno wn p. John. 132 Prov. Che-Kiang BIBLE VERSIONS 55fi ALPHABETIC LIST No. LANGUAGE. DIALECT. LOCALITY. I HI USA Ul,K ~ PnPin ATinv I>L RATION AMOUNT OF TRANS- \ POPULATION. op LAN . RATION DUNK. V GUAGE. 120 Koi. S. Brit. India, Madras. 100,000 P. Luke, John, 1st Epis. 97 121 KONGO. W. Equal. Africa, Kongo Ter. Unknown P. parts. 171 122 KOPTIC. Africa, Egypt. Lit. D. 4 Gos., Psl. 142 123 KOREA. N. China, Korea. 9,000,000 P. N. T. 138 124 KROAT. Austria, Provs. Kroatia and Dalmatia. 2,360,000 P. B. 21 125 KUMUKI-TURKI. S. Russia (Europe), Daghestan. 25,000 P. Matt. 43 126 KURD. Turkey (Asia), Persia, Trans-Caucasia. 10,000 D. N. T. 67 127 KUSAIE. Mikronesia, Strong Island. 1,200 I. Matt., Luke, John. 268 1-28 KWAGUTL. N. America, Pacific Coast, Vancouver s Isl. Unknown U. Matt., John. 202 129 KWANG-TUNG, or CANTON. S. China, Kwang-Tung. 20,000,000 P. N. T., Gen., Psl. 125 130 LAOS. I lido-China, Siam. 1,000,000 P. parts. 107 131 LAPP: 1. Norse, or Quan. 2. Russ. 3. Swedish. Lapland, Norway, and Sweden. 17,000 5.000 6,700 I. I. I. Gen.. Is. Matt. B. 28 132 LATIN. Roman Cath. Ch. Lit. D. B. 49 133 LEPCHA. Cent. Brit. India, Sikim. 7,000 P. 2 Gos., Gen., Ex. 82 134 LETT. N. Russia (Europe), Livonia and Cour- land. 3,000,000 U. B. 30 135 LIFU ISL. Melanesia, Loyalty Islands. 6,000 I. B. 244 136 LITHU: 1. Standard. 2. Samoghit, or Zemait. Russia. Germany, Baltic Prov. 2,500,000 P. U. B. N. T. 31 137 Liv. N. Russia (Europe), Prov.W.Courland. 4,500 U. Matt. 32 138 Lucnu. Japan, Luclm Islands. 167,000 P. N. T., part. 141 139 MACASSAR. Malaisia, Celebes Islands. 120,000 P. 3 Gos., Acts. 118 1-10 MAFUR. Melanesia, Island of New Guinea. Unknown I. 262 141 MAGHADI. Cent. Brit. India, Prov. Belui r. Unknown P. Matt. 81 142 MAGYAR, or HUNGAR- Austria IAN. Hungary. 6,500,000 P. B. 18 143 MAKUA. E. Equal. Africa, HozambSk. Unknown P. Matt., 7 caps. 156 144 MALAGASI. S. Africa, Madagascar Island. 2.500,000 P. B. 159 BIBLE VERSIONS 557 ALPHABETIC LIST PROBABLE No. LANGUAGE. DIALECT. LOCALITY. POPULATION. 1JURATION OP LAN GUAGE. AMOUNT OP TRANS LATION DONE. GEOO. LIST. 145 MALAY: Malaisia, 10,500,000 Ill 1. Standard. Pen. of Malacca, C. B. 2. Low Malay, or Isl. of Sumatra. U. N. T.,Ex. Surabaya. 146 MALAYALAM. S. Brit. India. 3,750,000 p. B. 95 Madras. 147 MALISEET. Canada, Unknown u. John. 212 New Brunswick. 148 MALLIKOLLO ISLAND. Melanesia, Unknown I. Matt. 253 New Hebrides. 149 MALTO, PAHARI, Cent. Brit. India, 400,000 p. 4 Gos., Acts, Psl. 83 or UAJMAHALI, Hill tribes of Raj- or MALER. mahal, Bengal. 150 MANCIIU. N. China, ^Unknown p. N. T. 137 Manchuria. 151 MANDARI, or KOL. Cent. Pro vs. India. 850,000 p. 4 Gos., 2Epis. 86 152 MANDARIN: N. China. 200,000,000 C. 135 1. N. , or Peking. B. 2. S. , or Nanking. N. T. 153 MANDE, or W. Equat. Africa, 8,000,000 p. 4 Gos. 193 MANDINGO. Mandingo. 154 MANIPUR. Cent. Provs. India. Unknown p. N. T. 91 155 MANX. Gt. Britain, Very few M. B. 5 Isle of Man. 156 MAORI. Polynesia, 45,000 P. B. 240. New Zealand. 157 MARATHI: S. Brit. India, 98 1. Standard. Bombay. 17,000,000 P. B. 2. Konkaui. 1,000,000 P. N. T., Pent. 158 MARE, or Melanesia, 4,000 I. N.T.,O.T., parts. 243 NENGONE ISLAND. Loyalty Islands. 159 MARQUESAS ISLAND. Polynesia, 8,000 U. John, part. 235 Marquesas Isl. 160 MAYA. Cent. America, 500.000 U. Luke, John. 222 Yucatan. 161 MENDE. W. Equat. Africa, Unknown 4 Gos., Romans. 189 Sierra Leone. 162 MEXICAN, or Cent. America, 1,250,000 U. Luke. 223 AZTEK. Mexico. 163 MIK-MAK: N. America, 211 1. Standard. Nova Scotia. 3,000 U. O.&N.T., parts. 2. Abenaqui. Unknown U. parts. i64 MOHAWK. U. S. America. 7,000 u. Luke, John, Is. 214 New York 165 MON, or PEGU. N. E. Brit. India, Unknown M. N. T. 102 Banna. 166 MONGOL: Russia (Europe). 60 1. Literary. Basin of Volga; Lit. D. B. 2. N. (Burial). Russia (Asia), 150,000 P. Matt., John, Acts. 3. S. (Kalkhas). Chin;), 6 000 P. Matt. 4. W. (Kalmuk). Provs. Mongolia. 12,000 P. Matt. .John, Acts. 167 MOKDWIN: Russia (Europe), 36 1. Eiv.a. Provs. of Nijni- 480,000 U. N. T. 2. Moksha. Novgorod and Unknown U. 1 Gos. Kajan. 168 MORTLOCK ISLAND. Mikronesia, 3.000 I. N. T. 266 Mortlock Islands. 169 MOSKITO. Cent. America, Unknown U. 4 Gos. , Acts. 225 Mo.skito Coast. BIBLE VERSIONS 558 ALPHABETIC LIST PROBABLE No. LANGUAGE. DIALECT. LOCALITY. POPULATION. I.I AC, 1.. * AMOUNT OF TRANS LATION DONE. GEOG. LIST. 170 MOTA ISLAND. Melanesia, Banks Islands. Unknown P. N. T. 255 171 MOTU. Melanesia, New Guinea. Unknown P. 4Gos. 261 172 MURRAY ISLAND. Melanesia, Torres Strait. 700 I. Mark, John. 258 173 MUBKOKI, or CREEK. U. S. America, Mississippi Region. Unknown U. N. T. 221 174 NAHUATL. Central America, Mexico. Unknown U. parts. 224 175 NAMA, or KHOI-KHOI, OT HOTTENTOT. S. Africa, Cape of Good Hope, and Namaqua- land. Unknown U. N. T., Psl. 167 176 NEPALI. N. Brit. India, Nepal. Unknown p. N. T. 79 177 NEW BRITAIN ISLAND. Melanesia, Bismarck Archipelago. 10,000 I. Matt. 263 178 NEW GUINEA, SOUTH CAPE. Melanesia, New Guinea. Unknown p. Mark. 260 179 NEY-PERCES, or SAHAPTIN. U. S. America, Idaho. Unknown U. parts. 216 180 NGUNA ISLAND. Melanesia, New Hebrides. 4,500 I. 4 Gos., Acts. 252 181 NIAS ISLAND. Malaisia. Nias Island. 80,000 I. Luke. 116 182 NICOBAR ISLAND. Brit. India. Nicobar Island. 5,000 I. Matt. 104 183 NING-PO. Cent. China, Che-Kiang. 5,000,000 p. N. T. 131 184 NIUE, or SAVAGE ISLAND. Polynesia, Savage Island. 5,000 I. N. T..O.T., part. 238 185 NlSHKAH. 186 NOGAI-TURKI: N. America, Pacific Coast, Basin of R. Naas. S. Russia (Europe), 25,000 42 1. E. 2. Krim, or W. Prov. Cis-C aucasia, Krimea. P. U. N. T., Pent. Gen. 187 NORWEGO-DANISH. Norway and Den mark. 4,000,000 P. B. 53 188 NUBA. Africa, Soudan, Nubia. 1,000,000 P. Mark. 143 189 NUPE. W. Equat. Africa, Quarrah Branch of Niger. Uncertain P. 4 Gos. 179 190 NYANJA. E. Equat. Africa, Basin R. Shire. Unknown P. parts. 158 191 192 NYIKA. OJIBWA, or E. Equat. Africa, Wa-Nyika Tribe. Canada, W. of Lake 50,000 25,000 P. U. Luke. O.T..N.T., parts. 150 210 CHIPPEWA. Superior, and United States. 193 OSSET S. Russia (Asia), Prov. Cis-Caucasia. 27,000 p. Epis. of James, 4 Gos., Psl. 64 194 OSTYAK. Russhi (Asia), Provs. Tobolsk, Tomsk. 25,000 I. 1 Gos. 56 195 PALI. India. Ceylon. Lit. D. N. T. 106 BIBLE VERSIONS 559 ALPHABETIC LIST PROBABLE No. LANGUAGE. DIALECT. LOCALITY. POPULATION. JJl RATIO: OF LAN GUAGE. < AMOUNT OF TRANS LATION DONE. GEOG. LIST. 196 PANGASfNAN. Malaisia, Unknown P. 4 Gos. , Acts, Psl. 121 Philippine Islands. 197 PANJABI, or SIKH: N. Brit. India, 14,000,000 76 1. Standard. Prov. Paujab. u. N.T.,O.T.,part. 2. Dogri. u. N. T. 3. Chambali. u. Matt., John. 4. Multani, or u. N. T. Jatki. 198 PASTU. N. Brit. India: 5,000,000 p. N.T..O. T., part. 72 Afghanistan. 199 PEDI. S. Africa, Unknown u. N. T. 166 Transvaal. 200 PERM. N. Russia (Europe), 50,000 u. Matt. 35 Provs. Perm, Via tka, and Archangel. 201 PERSIAN. Persia; Afghanistan. 5,000,000 c. B. 70 202 POLE. Polish Provinces of 13,500,000 p. B. 17 Russia, Germany, and Austria. 203 PONAPE ISLAND. Mikronesia, 10,000 I. O.&N. T., parts. 269 Caroline Islands. 204 PONGWE. W. Equat. Africa, Unknown p. N. T., Psl., Is. 175 Gabun Col. 205 PORTUGUESE: 52 1. Standard. Portugal; Brazil; 5,000,000 c. B. 2. Indian. Ceylon. Unknown u. N. T., Psl. 206 QUICHUA. S. America, 1,000,000 p. John. 229 Peru. 207 RAROTONGA ISLAND. Polynesia, 10,000 I. B. 234 Hervey Islands. 208 ROMANSCH, or Switzerland, 10,000 14 LADIN: Eugadine. 1. Upper. u. N. T. 2. Lower. u. B. 3. Oberland. u. B. 209 ROTUMA ISLAND. Melanesia, 3,000 I. N. T. 242 Rotunia Island. 210 ROUMAN: Roumania; 19 1. Standard. Austria, Hungary, 7,500,000 p. B. 2. Macedon. Transylvania, and p. Matt. Bukowina. 211 RUBS. N. Russia (Europe). 75,000,000 c. B. 24 212 RUTHEN. N. Russia (Europe); 9,500,000 p. B. 26 Aust ria, Galicia, Bu kowina, Transyl vania 213 SAIBAI ISLAND. Melanesia, Unknown I. Matt, Mark. 259 Torres Straits. 214 SAMOA ISLANDS. Polynesia, 34,000 I. B. 237 Navigator s Islands. 215 SANGIR ISLAND. Malaisia. 80,000 I. N.T., Psl., Prov. 122 216 SANSKRIT. N. Brit. India. Lit. D. B. 74 217 SENEKA. N. America, 2,700 u. 4 Gos. 218 Borders of Lake Erie. 218 SERB. Austria, 2,250,000 p. B. 20 Hungary, Bosnia, Herzegovina; Servia ; Monte negro. BIBLE VERSIONS 560 ALPHABETIC LIST PROBABLE x- LANGUAGE. No - DIALECT. LOCALITY. POPTTI ATIOV DURATION AMOUNT OF TRANS- PLLATION. opLAN . LATIONDONE. GUAOE. No. IN GEOG. LIST. 219 SHAN. Indo-China, Ind. Shan States. Unknown P. parts. 109 220 SHANG-HAI. Cent. China, Kiang-Su. 8,000,000 P. Matt., John. 133 221 SHILHA, Riff. N. Africa, Morocco. Unknown P. Matt. 195 222 SHIMSHI. Canada, Prov. Metlakatla. Unknown I. 4Gos. 200 223 SIAM. Siam. 6,500,000 P. Luke, John. 107 224 SINDHI: 1. Standard. 2. Katchi. N. W. Brit. India, Prov. of Simlli. 1,750,000 P. P. N. T., PA., la. Matt. 100 225 SINHALI. India, Ceylon. 750,000 P. B. 105 226 SLAVE. Canada, MacKe nzie R. Unknown P. 4Gos. 205 227 SLAVONIC. Greek Church .Russia, Austria, Northern Balkan Peninsula. Lit. D. B. 25 228 SLOVAK. Austria, Hungary. 1,900,000 P. N. T. 16 229 SLOVEN. Austria, Provs. Karniola and Karinthia. 2,361,000 P. N. T., Psl., Is. 22 230 SONTAL. Cent. Brit. India, Sontalia. 1,000,000 P. N. T., Psl. 84 231 SPANISH: 1. Standard. 2. Catalan. 3. Judaeo. 4. Curacao Spain; Cent, and S. America (except Brazil); W. Indies. 16,000,000 Unknown Unknown Unknown C. P. U. U. B. N. T. N. T. 50 232 SCNDA. Malaysia, Java Island. 4,000,000 p. N. T., Gen. 114 233 Susu. W. Equat. Africa, Senegambia. Unknown p. 3Gos. 192 234 SU-CHATJ. Cent. China, Kiang-Su. 3,000,000 p. N. T. 134 235 SUTO. South Africa, Ba-Suto-laud. Unknown p. B. 164 236 SWAHILI. E. Equat. Africa. Unknown c. B. 151 237 SWEDISH. Sweden. 4,000,000 p. B. 55 238 SYRIAC: 1. Pesbito, or Ancient. 2. Syro-Chaldaic, or Modern Syria. Persia. Lit. Unknown D. P. B. B. 71 239 SIRYIN, or Ziu. N. Russia (Europe), Vologda. 70,000 U. Matt. 34 240 TAHITI ISLAND. Polynesia, Society Islands. 18,000 I. B. 233 241 TAMIL. S. Brit. India, Madras, Ceylon. 13,000,000 D. B. 92 242 TANNA ISLAND: 1. Kwamera. 2. Weasisi. MelaiH sia, New Hebrides. 7,000 I. I. Matt. , Acts. John. part. 249 243 TEKE. W. Equat. Africa, Kongo. Unknown U. Mark. 172 244 TELUGU. S. Brit. India, Madras. 17,000,000 P. B. 93 BIBLE VERSIONS 561 ALPHABETIC LIST No. LANGUAGE. DIALECT. LOCALITY. POPULATION. DURATION OF LAN GUAGE. AMOUNT OF TRANS LATION DONE. L?sT G 245 TEMNE. W. Equal. Africa, Sierra Leone. 200,000 P. N. T.,Geu., Ex., Psl. 190 246 TIBET. China, Tibet; N. Brit. India, Lahul. Unknown P. N.T., Pent., Psl., Is. 77 247 TIGRE. Africa, E. Abyssinia. See No. 8 P. 4 Gos. 148 248 TlNNE. Canada, Hudson s Bay. Unknown U. Mark, John. 204 249 TONGA, or FRIENDLY ISLANDS. Polynesia, Friendly Islands. 25,000 I. B. 239 250 TONGA, or SIGA. S. E. Africa. Amalonga-land. Unknown U. Revelation. 163 251 TUKUDH, or LOUCHEUX. N. America, Alaska. Unknown I. Gen., Ex., Lev. 198 252 TULU. S. Brit. India, Madras. 300,000 p. N. T. 96 253 TURKI-OSMANLI, Or TURKISH. Turkey, (Europe and Asia). 5,000,000 p. B. 44 254 UMBUNDU. W. Equal. Africa, Benguella. Unknown p. Mark, John. 169 255 URIYA. Cenl. Brit. India, Prov. Orissa. 8,000,000 p. B. 87 256 UVEA ISLAND. Melanesia, Loyalty Islands. 2,000 I. N. T., Psl. 245 257 UZBEK-TURKI, or CENTRAL ASIA, or KHIVA. N. Russia (Asia); Khiva; Bukhara; Turkistan. 500,000 p. 4 Gos. 59 258 VOGUL. N. Russia (Asia), W. Siberia. 6,000 U. Matt, Mark. 57 259 VOTYAK. N. Russia (Europe), Provs. Vialka and Orenburg. 200,000 U. Matt. 38 260 WELSH. Great Britain, Wales. 1,000,000 p. B. 2 261 WEN-LI, or BOOK-LANGUAGE OP CHINA: 1. Standard. 2. Easy. China generally. Unknown p. p. B N. T. 136 262 WEND: 1. Saxon. 2. Prussian. Germany, Prov. Lusatia. Unknown Unknown U. U. B. B. 13 263 WIND, or ANCIENT SLOVEN. Austria, Hungary, Slyria. Unknown U. N. T., Psl. 23 264 WUN-CHAU. Cent. China, Prov. Che-Kiang. Unknown p. 4 Gos., Acts. 130 265 YAHGAN. S. America, Argentine Rep., Tierra del Fuego Unknown I. Luke, John, Acts. 232 200 YAKUT. N. Russia (Asia), N. Siberia. 100,000 I. 4 Gos. 61 267 YAO. E. Equal. Africa, Yao-land. Unknown p. Matt. 157 268 YARIBA. W. Equal, Africa, Yariba-land. 3,000,000 c. B. 184 269 ZULU. S. Africa, Zulu-land, Natal. 270,000 c. B. 160 BIBLE VERSIONS 562 GEOGRAPHIC LIST II. GEOGRAFHICAL AND LINGUISTIC LIST. No. LANGUAGE DIALECT. WRITTEN CHARACTER. FAMILY, BRANCH. SOURCE OF TRANSLATION. DIGLOTT. ENGLISH: 1. Standard. 2. Negro of Suri nam. Roman. 2 WELSH. 3 GAELIC. 4 ERSE. 5 MANX. 6 FRENCH: 1. Standard. 2. Vaudois. 3. Provencal. 4. Mauritius. 7 BRETON. 8 BASQUE. 1. French. 2. Spanish. 3. Guipuscoa. 9 FLEMISH. 10 DUTCH. 11 FBIS. EUROPE. GREAT BRITAIN. Arian, Teuton. E. Arabic, 53 O. V. E. Bengali, B. F. B. S. E. Bullom, E. Dutch, E. French, E. German, E. Greek. E. Gujarati, E. Hebrew, E. Italian, E. Karnata, E. Malayalam, E. Marathi, E. Norwego-Danish, E. Osmanli-Turki, E. Spanish, E. Swedish, E. Tamil, E. Telegu, E. Urdu, E. Welsh. Roman. Arian, 0. V. W. English. 260 Kelt. Roman. Arian, 0. V. 70 Kelt. Roman. Arian, 0. V. 98 Irish. Kelt. Roman. Arian, 0. V. 155 Kelt. FRANCE. Roman. Arian, F. Arabic, 65 Greco-Latin. 0. V. F. Breton, F. English, F. Flemish, F. German, F. Greek, F. Hebrew, F. Malta, F. Osmanli Turki, F. Piedmont, B. F. B. S. F Romaic, B. F. B. S. F Vaudois, Roman. Arian, B. F. B. S. ft French. 32 Kelt. Roman. Arian, 24 Isolated. B. F. B. S. B. F. B. S. B. F. B. S. BELGIUM. Roman. Arian, 0. V. F.- French. 63 Teuton. HOLLAND. Roman. Arian, 0. V. D. English. 49 Teuton. Roman. Ariau, B. F. B. S. 66 Teuton. BIBLE VERSIONS 563 GEOGRAPHIC LIST No LANGUAGE, DIALECT. WRITTEN CHARACTER. FAMILY, BRANCH. SOURCE OP TRANSLATION. DlGLOTT. ** o w GERMANY, SWITZERLAND, ETC. 12 GERMAN: 1. Standard. 2. Judoeo. j Gothic. ( Roman. Hebrew. Arian, Teuton. 0. V. B. F. B. S. G. English, G. French, G. Hebrew, G. in Hebrew Char acter Hebrew. G. Italian. 75 13 WEND: 1. Saxon. 2. Prussian. Gothic. Arian, Slav. P. B. S. P. B. S. 262 14 ROMANSCH: 1. Upper. 2. Lower. 3. Oberland. Roman. Ariau , Greco-Latin. 0. V. C. B. S. C. B. S. 208 AUSTRIA, ETC. 15 CZECH, or BOHEMIAN. j Gothic, | Roman. Arian, Slav. 0. V. 30 16 SLOVAK. Roman. Arian, Slav. B. F. B. S. 228 17 POLE. j Roman, ( Gothic. Arian, Slav. 0. V. P. Hebrew. 202 18 MAGYAR, or HUNGARIAN. Roman. Ural-Altaic, Finn. 0. V. M. Hebrew. 142 19 ROUMAN: 1. Standard. 2. Macedon. j Roman. ( Old Cyril. Mod. Cyril. Arian, Greco-Latin. B. F. B. S. B. F. B. S. 210 20 SERB. Cyril. Arian, Slav. B. F. B. S. 218 21 KROAT. Roman. Arian, Slav. B. F. B. S. 124 22 SLOVEN. Roman. Arian , Slav. B. F. B. S. 229 23 WIND, or ANCIENT SLOVEN. Roman. Arian, Slav. B. F. B. S. 263 RUSSIA. 24 Russ. Cyril. Arian, Slav. O. V. R. Slavonic, R. Hebrew. 211 25 SLAVONIC. j Old Cyril. | Cyril. Arian, Slav. O. V. S. Bulgar, S. Russ. 227 26 RUTHEN. j Cyril. ( Roman. Arian, Slav. 0. V. 212 27 FINN. Gothic. Ural-Altaic, Finn. 0. V. 62 28 LAPP: 1. Norse or Quan. 2. Swedish. 3. Russ. Gothic. Gothic. Cyril. Ural-Altaic, Finn. j No. B. S. 1 B. F. B. S. B. F. B. S. 0. V. N. L. Norwego- Danish, S. L. Swedish, R. L. Swedish. 131 29 EHST: 1. Dorpat, or Werro. Gothic. 2. Reval. Gothic. Ural-Altaic, Finn. B. F. B. S. 0. V. 56 30 LETT. Gothic. Arian, Lithuania. 0. V. 134 31 LITHU: 1. Standard. 2. Samoghit, or j Roman. ] Gothic. Arian, Lithuania. O.V..P. B.S. R. B. S. 136 Zemait. BIBLE VERSIONS 564 GEOGRAPHIC LIST M LANGUAGE, No - DIALECT. WRITTEN CHARACTER. FAMILY, BRANCH. SOURCE OF TRANSLATION. DlGLOTT. *2 6 3 32 Liv. Gothic. Ural-Altaic, B. F. B. S. 137 Finn. 33 KAREL. Cyril. Ural-Altaic, R. B. S. 110 Finn. 34 SlRYIN (ZlR). Cyril. Ural-Altaic, R. B. S. 239 Finn. 35 PERM. Cyril. Ural-Altaic, R. B. S. 200 Finn. 36 MORDVIN: Cyril. Ural-Altaic, R. B. S. 167 1. Erza. Finn. 2. Moksha. 37 CHEREMISI. Cyril. Ural-Altaic, R. B. S. 39 Finn. 38 VOTYAK. Cyril. Ural-Altaic, R. B. S. 259 Finn. 39 CHUVASH. Cyril. Ural-Altaic, R. B. S. 43 Turki. 40 TURKI-KAZAN. Arabic. Ural-Altaic, B. F. B. S. 116 Turki. 41 TURKI-KAZAK- Arabic. Ural-Altaic, R. B. S. 118 KIRGHIZ. Turki. 42 TURKI-NOGAI: Arabic. Ural-Altaic, B. F. B. S. 186 1. E. Turki. 2 Krim, or W. 0. V. 43 TURKI-KfJMUKI. Arabic. Ural-Altaic, B. F. B. S. 125 Turki. TURKEY, ETC. (EUROPE). 44 TURKI-OSMANLI. ( Arabic. \ Greek. Ural-Altaic, Turki. ( B. F. B. S. O English, 253 1 A. B. S. O. French, ( Armenian. B. F. B. S. O Hebrew, A. B. S. O. Italian. 45 GREEK: | Greek. Arian, G. English, 81 1. Ancient. ( Roman. Greco-Latin. O. V. G. French, 2. Modern, or B. F. B. S. G German Romaic. G. Latin, G. Tosk. 46 ALBAN: Arian, Tosk-Greek. 5 1. Tosk, or S. j Greek. Isolated. B. F. B. S. ( New Roman. 2. Gheg, or N. j Roman. B. F. B. S., / New Roman. 47 BULGAR. Cyril. Arian, B. F. B. S. B. Slavonic, 34 * Slav. B Hebrew. ITALY. 48 ITALIAN: Roman. Arian, I. English, 101 1. Standard. Greco-Latin. O. V. L French, 2. Piedmont. B. F. B. S. T German L Hebrew, I. Latin, I. Malta, I. Osmanli-Turki. 49 LATIN. Roman. Arian, 0. V. L. Italian, 132 Greco-Latin. L. Osmauli-Turki, L Spanish. SPAIN. 50 SPANISH: Roman. Arian, S. English, 281 1. Standard. Greco-Latin. 0. V. S. Latin, 2. Catalan B. F. B. S. Judeo- Hebrew, 3. Judaao. B. F. B. S. S. Aimara. 4. Curacao. N. B. S. BIBLE VERSIONS 565 GEOGRAPHIC LIST y LANGUAGE, DIALECT. 51 GITANO or WRITTEN CHARACTER. Roman. FAMILY. BRANCH. Arian , SOURCE or nin^i-r TRANSLATION. B. F. B. S. S. Guarani. 3M <u 25 6 M ^ SPANISH GYPSY. Isolated. PORTUGAL. 52 PORTUGUESE: 1. Standard. 2. Indian. Roman. Ariau , Greco-Latin. 0. V. B. F. B. S. 205 DENMARK. 53 NORWEGO-DANISH. Gothic. Roman. Ariau, Teuton. O. V. N. D. English, N. D. Norse-Lapp. 187 54 ICELANDIC, or OLD NORSE: 1. Standard. Roman. Arian, Teuton. O.V.,D.B.S. 94 2. Faroe Islands. D. B. S. SWEDEN. 55 SWEDISH. j Gothic. ( Roman. Arian, Teuton. O. V. S. English, S. Swedish-Lapp, S. Russ-Lapp. 237 ASIA. N. RUSSIA. 56 OSTYAK. Cyril. Ural-Altaic, Finn. B. F. B. S. 194 57 VOGUL. Cyril. Ural-Altaic, Finn. B. F. B. S. 258 58 TURKI-KARA- KIRGHIZ, or BURUT. Arabic . Ural-Altaic, Turki. B. F. B. S. 109 59 TURKI-UZBEK. Arabic. Ural-Altaic, Turki B. F. B. S. 257 60 MONGOL: 1. Literary. 2. N. (Buriat). 3. S. (Kalkhas) 4 W. (Kaluiuk). \ Mongol. 1 Manchu. Mongol. Mongol. Mongol. Ural-Altaic, Mongol. B. F. B. S. B. F. B. S. B. F. B. S. B. F. B. S. 166 61 YAKUT. Cyril. Ural-Altaic, Turki. Moscow. 266 S. RUSSIA. 62 TURKI-AZERBIJANI, or TRANS-CAU CASIAN. Arabic. Ural-Altaic, Turki. j B. F. B. S. ( A. B. S. 14 3 TURKI-jAGHATAl, Or TRANS-CASPIAN. Arabic. Ural-Altaic, Turki. B. F. B. S. 102 64 OSSET. Cyril. Ariau, Iran. R. B. S. 193 65 GEORGIAN. j Liturgical ( Civil. Ural-Altaic, Caucasus. 0. V. 74 66 ARMENIAN: 1. Ancient. Armenian. Arian , Iran. Ancient-Ararat, O. V. Ancient-Modern. 16 2. Ararat (E.). 3. Modern (W.) 67 KURD. Armenian. Arian, Iran. B. F. B. S. j B.F. B. S. | -A. B. S. j B. F. B. S. J A. B. S. 126 BIBLE VERSIONS 566 GEOGRAPHIC LIST LANGUAGE, DIALECT. WRITTEN CHARACTER. FAMILY, BRANCH. Sot RCE OF TRANSLATION. DIGLOTT. SYRIA AND ARABIA. 68 ARABIC: 1. Standard. 2. Malta. 69 HEBREW. f Roman. Semitic. Arabic. J Hebrew. I Syriac, or Ktii-shun. Hebrew. Semitic. ( B. F. B. S. A. English, ( A. B. S. A. Ethiopic, A. French, A. Hausa, A. Koptic, A. Syriac, B. F. B. S. M. French. O. V. H. English, (Old Test.) H. German, B. F. B. S. H. German in He- (New Test.) brew Character, II . Judeo-Spanish, H. Russ, H. Bulgar, H. French, H. Osmanli-Turki, H. Magyar, H. Italian, H. Pole. 14 PERSIA. 70 PERSIAN. j Arabic. Arian, O. V. ( Hebrew. Iran. 71 SYRIAC: 5 Syriac. Semitic. S. Arabic in Syi 1. Pesbito, or Arabic. 0. V. or Karshun Ch Ancient. Hebrew. acter. 2. Syro-Chaldaic, A. B. S. or Modern. BRITISH INDIA. 72 PASTU. Arabic. Arian, j B. F. B. S. Iran. } B. M. S. 73 BALUCHI. Arabic. Ariau, B. F. B. S. Iran. 74 SANSKRIT. Deva-Nagari. Arian, B. T. S. S. Bangali, Indie. S. Uriya, S. Telugu, S. Malayalam, S. Marathi, S. Gujarati. 75 KASHMfRI. Arabic. Arian, B. F. B. S. Indie. 76 PANJABI, or SIKH: ( Gurmukhi Arian. 1. Standard. < Nagari. Indie. B. F. B. S. 2. Dogri. ( Pahari. B. F. B. S. 3. Chambali. B. F. B. S. 4. Multani, or B. F. B. S. Jatki. 77 TIBET. Tibet. Non-Arian, B. F. B. S. Tibeto-Barman. 78 HINDI: Arian, Urdu-English, {Arabic. Indie. j B. F. B. S. Urdu-Marathi and 1. Standard. Nagari. i B. M. S. Gujarati. Roman. 2. Hindustani, or B. F. B. S. Urdu. 3. Dakhaui, or S. B. F. B. S. 4. Kmnaoni, or Nagari. B. F. B. S. Pahiiri. 5. Marwari, or A. B. S. Central. 6. Gulirwali. B. F. B. S. 201 198 21 216 114 197 346 91 BIBLE VERSIONS 567 GEOGRAPHIC LIST No. 79 LANGUAGE, DIALECT. NEPALI. WRITTEN CHARACTER. Nagari. FAMILY, BRANCH. Arian, Indie. SOURCE OF TRANSLATION. B. F. B. S. DlGLOTT. ^ No. IN ALPH. ^ BETIC LIST 80 BANGALI: 1. Standard. 2. Mahometan. j Bangali. / Roman. Arian, Indie. B. T. S. B. F. B. S. B. English. 22 81 MAGHADI. Nagari. Ariau, Indie. B. F. B. S. 141 82 LEPCHA. Pahari. Non-Arian, Tibeto-Barman. B. T. S. 133 83 MALTO, PAHARI, or RAJMAHALI, or MALER. Roman. Nou-Arian, Dravidian. B. F. B. S. 149 84 85 SONTAL. GOND. ( Roman. ( Bangali. Nagari. Non-Arian, Kolarian. Nou-Arian, Dravidian. B. F. B. S. B. F. B. S. 230 79 86 87 MANDARI, or KOL. tJRIYA. Roman. tJriya. Non-Arian, Kolarian. Arian, Indie. B. F. B. S. B. F. B. S. 151 255 88 AsAMi. Bangali. Arian, Indie. B. T. S. 17 89 GARO. Bangali. Non-Arian, Tibeto-Barman. ( B. T. S. \ B. F. B. S. 73 90 KHASI. Roman. Nou-Arian, Khasi. B. F. B. S. 118 91 92 93 MANIPUR. TAMIL. TELUGU: Bangali. Tamil. Telugu. Non-Arian, Tibet o Barman. Non-Arian, Dravidiau. Nou-Arian, Dravidian. B. F. B. S. i B. F. B. S. T English. 154 241 244 | D. B. S. B. F. B. S. T. English, T. Sanskrit. 94 KARNATA: 1. Standard. 2. Badaga. Karnata. Non-Arian, Dravidian. B. F. B. S. B. F. B. S. K. English. 113 5 MALAYALAM. Malayalam. Non-Arian, Dravidian. j B. F. B. S. \ Ba. B. S. M. English, M. Sanskrit. 146 96 TULU. Karnata. Non-Arian, Dravidian. Ba. B. S. 252 97 KOI. Romau. Non-Arian, Dravidian. B. F. B. S. 120 98 MARATH!: 1. Standard. 2. Koukaui. f Nagari, or Arian, Balbodh. Indie. } Modhi. |^ Roman. j A. B. S. ( B. F. B. S M. English, M. Gujarati and Sanskrit, M. Nagari and Modhi, M. Gujarati and Urdu. 157 99 GUJARATI: 1. Standard. 2. Parsi. Gujarati. Arian, Indie. B. F. B. S. B. F. B. S. G. English, G. Marathi and Sanskrit, G. Marathi and Urdu. 83 100 SINDHI: 1. Standard. 2. Katchi. I Nagari, ; Arabic, ( Gurmukhi Arian, Indie. B. F. B. S. B. F. B. S. 224 101 BARM A. Barma. Nou-Arian, A. B. M. S. 23 Tibeto-Barman. BIBLE VERSIONS 568 GEOGRAPHIC LIST No. LANGUAGE, DIALECT. WRITTEN CHARACTER. FAMILY, BRANCH. SOURCE OF TRANSLATION. DIGLOTT. 102 PEGU, or MON. 103 KAREN: 1. Bghai. 2. Sgau. 3. Pwo. 104 NlCOBAH. Banna. Indo-China, B. F. B. S. Mon-An;im. Banna. Non-Arian, Tibeto Barmau. A. B. M. S. A. B. M. S. A B. M. 8. Roman. Malayan. B. F. B. S. CEYLON. 105 SlNHALI. Sinhali. Arian , Indie. B F. B. S. 106 PALI. Pali. Avian, Indie. B. F. B. S. INDO-CHINA. 107 SlAM. Siam. Indo-China, Tai. B. F. B. S. 108 LAOS. Siam. Indo-China, Tai. ( A.P.M.S." 1 A.B.M.S. 109 SHAN. Roman Indo-China, Tai. B. B. T. S. 110 ANNAM. ( Roman. ( Anuaui. Judo-China, Mon-Anam. B. F. B. S. INDIAN ARCHIPELAGO. Ill MALAY: 1. Standard. 2. Low Malay, or Surabaya. j Arabic. | Roman. Malayan. j O. V. \ B. F. B. S. B. F. B. S. 112 BATTA: 1. Toba. 2. Mandailiug. f Batta. "1 Roman. Malayan. ( N. B. S. | B. F. B. S. B. F. B. S. 113 JAVA. ( Java. I Roman. Malayan. 5 N. B. S. J B. F. B. S. 114 SUNDA. Roman. Malayan. N. B. S. 115 BALI ISLAND. Roman. Malayan. N. B. S. 116 NIAS ISLAND. Roman. Malayan. B. F. B. S. 117 BUGI. Bugi. Malayan. N. B. S. 118 MACASSAR. Macassar. Malayan. N. B. S. 119 ALFUOR: Roman. Malayan. N. B. S. 120 DYAK: 1. Standard. 2. Sea. Roman. Malayan. N B. S. S. P. C. K. 131 PANJASINAN. Roman. Malayan. B. F. B. S. 122 SANGIU ISLAND. Roman. Malayan. B. F. B. S. CHINA. 123 FORMOSA. Roman. Malayan. C P. M. 124 HAI-NAN. Roman. China. B. F. B. S. 125 KwANG-TrxG, or CANTON. ( Ideograms 1 Roman China. < B. F. B. S. } A. B S. 126 HAKKA. ( Ideograms China. B. F. B. S. fc 165 111 182 225 195 223 130 219 12 145 25 104 232 20 181 33 139 7 50 11)6 215 65 85 129 86 Roman. BIBLE VERSIONS 569 GEOGRAPHIC LIST No. LANGUAGE, DIALECT. WRITTEN CHARACTER. FAMILY, BRANCH. SOURCE OP TRANSLATION. DlGLOTT. 127 CHAU-CHAU, or SWATAU. j Ideograms } Roman. China. B. F. B. S. 128 AMOY. Roman. China. A. B. S. 129 FUH-CHAU. Ideograms. China. B. P. B. S. 130 WUN-ClIAU. Roman. China. B. F. B. S. 131 NlNG-Po. Roman. China. B. F. B. S. 132 KlNH-WHA. Roman. China. 133 SHANG-HAI. | Ideograms \ Roman. China. j B. F. B. S. ( A. B. S. 134 SU-CHAU. Ideograms. China. B. F. B. S. 135 MANDARIN. 1. N. or Peking. 2. S. or Nanking. ( Ideogmms "1 Roman. China. j B. F. B. S. 1 A. B. S. i B. F. B. S. 1 A. B. S. 136 WEN-LI, or BOOK LANGUAGE: 1. Standard. 2. Easy. Ideograms. China. ( B. F. B. S. I B. M. S. ( A. B. S. Wen-Li Japan. 137 MANCHU. Manchu. Ural-Altaic, Tungus. B. F. B. S. 138 KOREA. Korea. Extreme Orient. B. F. B. S. JAPAN. 139 JAPAN. j Syllabary. I Roman. Extreme Orient. ( A. B. S. 1 B. F. B. S. ( N. B. S. S. J. Wen-Li. 140 AINU. Roman. Extreme Orient. B. F. B. S. 141 LUCHU. Syllabary. Extreme Orient. j S. P. C. K. J B. F. B. S. AFRICA. EGYPT. 142 KOPTIC. Koptic. Hamitic. 0. V. K. Arabic. 143 .NUBA. j Roman. / Arabic. Nuba-Fulah. B. F. B. S. ABYSSINIA. 144 AMHARA. \ Amluiiuc. 1 Roman. Semitic. B. F. B. S. A. Ethiopic. 145 Giz, or ETIIIOPIC. Etliiopic. Semitic. O. V. E. Amhara. 146 FALASHA-KAUA Amharic. Hamitic. B. F. B. S. (Di. ot Agau). 147 BOGUS, or BILIN. 148 TIGRE. 6 fe 37 9 68 264 183 119 220 234 152 261 150 123 103 3 138 122 188 Amharic. Hamitic. j Amharic. Semitic. / Roman. B. F. B. S. B. F. B. S. 57 59 28 247 149 GALLA: 1. Shoa. 2. Ittu. 3. Bararelta. 150 NYIKA. j Amharic. Hamkic. / Roman. Roman. Bantu. B. F. 15. S. B. F. B. S. B: F. B. S. B. F. B. S. 71 191 BIBLE VERSIONS 570 GEOGRAPHIC LIST N LANGUAGE, DIALECT. WRITTEN CHARACTER. FAMILY, BRANCH. SOURCE OF TRANSLATION. 151 SWAHILI. ( Arabic. ( Roman. Bantu. B. F. B. S. 152 BONDEI. Roman. Bantu. B. F. B. S. 153 GANDA. Roman. Bantu. B. F. B. S. 154 GOGO. Roman. Bantu. B. F. B. S. 155 KAGURU. Roman. Bantu. B F. B. S. 156 MAKUA. Roman. Bantu. U. M. 157 YAO. Roman. Biintu. B. F. B. S. 158 NYANJA. Roman. Bantu. N. B. S. S. SOUTH. 159 MALAGASI. Roman. Malayan. B. F. B. S. 160 ZULU. Roman. Bantu. j A. B. S. \ B. B. S. 161 XOSA, or KAFIR. Roman. Bantu. j B. F. B. S. 1 B. B. S. 162 CHUANA. Roman. Bantu. B. F. B. S. 163 TONGA, or SIGA. Roman. Bantu. A.B.C.F.M. 164 SUTO. Roman. Bantu. B. F. B. S. 165 GWAMBA. Roman. Bantu. B. F. B. S. 166 PEDI. Roman. Bantu. B. F. B. S. 167 NAMA, HOTTEN TOT, or KHOI- Roman. Hottentot. B. F. B. S. KHOI. WEST EQUATORIAL. 168 HERERO. Roman. Bantu. B. F. B. 8. 169 UMBUNDU. Roman. Bantu. A.B.C.F.M. 170 BUNDA, or Kl- MBUNDA, or MBUNDA. Roman. Bantu. B. F. B. S. 171 KONGO. Roman. Bantu. B. M. S. 172 TEKE. Roman. Biintu. A. B. M. S. 173 KELE. Roman. Bantu. A. B. S. 174 BENGA. Roman Biintu. A. B. S. 175 PONGWE. Roman. Bantu. A. B S. 176 DUALLA. Roman. Biintu. B. T. S. 177 EPIK. Roman. Negro. N. B. S. S. 178 HAUSA. Roman. Negro. B. F. B. S. 179 NUPE. Roman. Negro. B. F. B. S. 180 IBO. Roman. Negro. B. F. B. S. 181 IDZO. Roman. 182 IGARA. Roman. Negro. C. M. S. 183 IGBIRA. Roman. Negro. B. F. B. S. 184 YARIBA. Roman. Negro. B. F. B. S. 185 EWE. 1. Anlo. 2. Popo. Roman. Negro. j B. F. B. S. \ Br. B. S. B. F. B. S. 186 AKKA, or GA. Roman. Negro. B. F. B. S. DlGLOTT. - e a d a 236 31 72 78 108 143 267 190 144 269 107 42 250 235 84 199 175 90 254 36 121 243 117 27 204 47 52 87 189 93 95 9(5 97 268 58 BIBLE VERSIONS 571 GEOGRAPHIC LIST v . LANGUAGE, DIALECT. WRITTKN FAMILY, CHARACTER. BR&NCH. SOURCE OF nmiorr TRANSLATION. 187 ASHANTI: 1. Fanti. 2. Akwapein. Roman. Negro. B. F. B. S. 188 GHEBO. Roman. Negro. A. B. S. 189 MENDE. Roman. Negro. B. F. B. S. 190 TEMNE. 191 BULLOM. 192 Susu. Roman. Negro. Roman. Negro. Roman. Negro. B. F. B. S. B. F. B. S. B. with English. S. P. C. K. 193 MANDE, or MANDINGO. Roman. Negro. B. F. B. S. 194 JOLOF. Roman. Negro. B. F. B. S. 195 SHILHA: Riff. Roman. Hamitic. B. F. B. S. NORTH. 196 KABAIL. Roman. Hamitic. B. F. B. S. AMERICA, NORTH. ARCTIC COAST. 197 ESKIMO: 1. Greenland. 2. Labrador. 3. Hudson s Bay. Roman. North American, j Roman. Arctic Coast. j Syllabary. D. B. S. B. F. B. S. B. F. B. S. 198 TUKUDH, or LOUCHEUX. Roman. North American, Arctic Coast. B. F. B. S. 199 ALIOUT. Roman North American, Arctic Coast. R. B. S. PACIFIC COAST. 200 SHIMSHI. Roman. North American, Pacific Coast. C. M. S. 201 NISIIKAH. Roman. North American, Pacific Coast. C. M. S. 202 KWAGDTL. Roman. North American, Pacific Coast. B. F. B. 8. 203 HYDAH. Roman. North American, Pacific Coast. C. M. S. CANADA AND UNITED STATES. 204 TlNNE. j Roman. North American, | Syllabary. Cent. Prov. B. F. B. S. 205 SLAVE. j Roman. North American, \ Syllabary. Cent. Prov. B. F. B. S. 206 CHIPEWAN. j Roman. North American, 1 Syllabary. Cent. Prov. B. F. B. S. 207 BEAVER. Syllabary. North American, Cent. Prov. { B. F. B. S. } S. P. C. K. 208 CREE: 1. E . or Hud Roman. North American, Cent. Prov. B. F. B. S. son s Bay. 2. W. , or Moos- B. F. B. S. onee. 209 BLACKFOOT. Roman. North American, B. F. B. S. I" 18 80 161 245 35 233 153 105 221 106 Cent. Prov. 55 251 6 222 185 128 92 248 226 40 26 44 29 BIBLE VERSIONS 572 GEOGRAPHIC LIST No. LANGUAGE, DIALECT. WRITTEN CHARACTER. FAMILY, BRANCH. SOURCE OK TRANSLATION. DlGLOTT. 310 OJIBWA. Syllabary. North American, Cent. Prov. ( A. B. S. \ S. P. C. K. ( B. F. B. S. 211 MIK-MAK: 1. Standard. 2. Abeuaqui. Roman. North American, Cent. Prov. ; Montreal. ( B. F. B. S. i A. B. S. 212 MALISEET. Roman. North American, Cent. Prov. B. F. B. S. 213 IROQTJOIS. Roman. North American, Cent. Prov. B. F. B. S. 214 MOHAWK. Roman. North American, Cent. Prov. B. F. B. S. 215 DELAWARE. Roman. North American, Cent. Prov. A. B. S. 216 NEY-PERCES, or SAHAPTIN. Roman. North American, Cent. Prov. A. B. S. 217 Sioux, or DAKOTA. Roman. North American, Cent. Prov. A. B. S. 218 SENEKA. Roman. North American, Cent. Prov. A. B. S. 219 CHOKTAU. Roman. North American, Cent. Prov. A. B. S. 220 CHEROKI. Syllabary. North American, Cent. Prov. A. B. S. 221 MUSKOKI, or CREEK. Roman. North American, Cent. Prov. A. B. S. CENTRAL. 222 MAYA. Roman. S. American. B. F. B. S. 223 AZTEK. Roman. S. American. B. F. B. S. 224 NAHUATL. Roman. S. American. A. B. S. 225 MOSKITO. Roman. S. American. M. M. S. SOUTH. 226 KARIB. Roman. S. American. Edinburgh. 227 AKKAWAY. Roman. S. American. S. P. C. K. 228 ARAWAK. Roman. S. American. j A. B. S. 1 S. P. C. K. 229 QUICHUA. Roman. S. American. B. F. B. S. 230 AlMARA. Roman. S. American. B. F. B. S. A. Spanish. 231 GUARANI. Roman. S. American. B. F. B. S. G. Spanish. 232 YAHGAN. Roman. S. American. B. F. B. S. OCEANIA. POLYNESIA. 233 TAHITI ISLAND. Roman. Polynesian. B. F. B. S. 234 RAROTONGA ISLAND. Roman. Polynesian. B. F. B. S. 235 MARQUESAS ISLANDS. Roman. Polynesian. A. B. S. 236 HAWAII ISLAND. Roman . Polynesian. A. B. S. 237 SAMOA ISLAND. Roman. Polynesian. B. F. B. S. 238 NICE, or SAVAGE Roman. Polynesian. B. F. B. S. 192 163 147 99 164 46 179 45 217 41 38 173 82 ISLAND. BIBLE VERSIONS 573 GEOGRAPHIC LIST ^ LANGUAGE DIALECT. WRITTEN CHARACTER. FAMILY, BRANCH. SOURCE OF TRANSLATION. 239 TONGA, or FRIENDLY Roman. ISLANDS. Polynesian. B. F. B. 8. 240 MAORI. Roman. Polynesian. B. P. B. 8. MELANESIA. 241 FIJI ISLANDS. Roman. Melanesian. B. F. B. S. 242 R6TUMA ISLAND. Roman. Melanesiau. B. F. B. S. 243 MARE, or NENGONE ISLANDS. Roman. Melanesian. B. F. B. S. 244 LIFU ISLAND. Roman. Melanesian. B. F. B. S. 245 UVEA ISLAND. Roman. Melanesian. B. F. B. S. 246 ANEITYUM ISLAND. Roman. Melauesiau. B. F. B. S. 247 FUTUNA ISLAND. Roman. Melanesiau. B. F. B. S. 248 ANIWA ISLAND. Roman. Melauesian. B. F. B. S. 249 TANNA ISLAND: 1. Kwamera. 2. Weasisi. Roman. Melauesian. B. F. B. S. 250 EROMANGA ISLAND. Roman. Melanesian. B. F. B. S. 251 FATE ISLAND : 1. Erakar. 2. Havannah Har bor. Roman. Melauesian. B. F. B. S. 252 NGUNA ISLAND. Roi^an. Melanesian. B. F. B. S. 253 MALLICOLLO ISL Roman. Melauesian. AND. 254 API, or BAKI. Roman. Melanesian. B. F. B. S. 255 MOT A ISLAND. Roman. Melanesian. S. P. C. K. 256 FLORIDA. Roman. Melanesian. S. P. C. K. 257 ISABEL, or BOGOTOJ. Roman. Melanesian. S. P. C. K. 258 MURRAY ISLANDS. Roman. Melanesian. B. F. B. S. 259 SAIBAI ISLAND. Roman. Melanesian. B. F. B. S. 260 NEW GUINEA, S. CAPE. Roman. Melanesian. B. F. B. S. 261 MOTU. Roman. Melanesiau. B. F. B. S. 262 MAFTJR. Roman. Melanesian. N. B. S. 263 NEW BRITAIN ISL Roman. Melanesian. B. F. B. S. AND. 264 DUKE OK YORK S ISLAND. Roman. Melanesian. W. M. S. MIKRONESIA. 265 GILBERT ISLANDS. Roman. Mikronesian. A. B. S. 266 MORTLOCK ISLANDS. "Roman. Mikronesian. A. B. S. 267 EBON ISLAND. Roman. Mikronesian. A. B. S. 268 KUSAIE. Roman. Mikrouesian. A. B. S. 269 PONAPE ISLAND. Roman. Mikronesian. A. B. S. AUSTRALIA. (Nothing.) DlGLOTT. ii 249 156 [61 210 158 135 256 10 69 11 242 54 60 180 148 13 170 64 100 172 213. 178 171 140 177 48 76 168 51 127 203 BIBLE VERSIONS 574 INDEX III. ALPHABETICAL INDEX OF LANGUAGES AND DIALECTS INTO WHICH THE HOLY SCRIPTURES OR INTEGRAL POR TIONS THEREOF HAVE BEEN TRANSLATED. No. in No. in Page Alpha. Geog. of list. list. Encyc. Ahenaqui (see Mik-Mak) 163 211 I. 2 Acawaio Csee Akkaway) 4 227 I. 34 Accra, or Ga (Akra) 1 186 I. 4 Agau. or Falasha-Kara 59 146 I. 32 Aimara 2 230 I. 33 Ainu 3 140 I. 33 Akkaway (Acawaio) 4 227 I. 34 Akra (see Accra) 1 186 I. 4 A k wapem Csee Ashanti) 18 187 I. 35 Albanian (Gheg) 5 46 I. 39 Albanian (Tosk) 5 46 I. 39 Aleutian (Aliout) 6 199 I. 39 Alfuor. 7 119 I. 41 Amharic 8 144 I. 85 Amoy Colloquial 9 128 I. a5 Aiieityuin 10 246 I. 87 AniwH 11 248 I. 88 Anlo (see Ewe) 58 185 I. 88 Annain 12 110 I. 88 Api (Kpi, or Baki) 13 254 I. 89 Arabic 14 68 I. 91 1. Standard. 2. Maltese. Arag I. 93 Ararat (see Armenian) 16 66 I. 105 Arawak 15 228 I. 94 Armenian 16 66 1.105 1. Ancient. 2. Ararat (East). 3. Modern (West). Ariueno-Kurdish Csee Kurdish).. 126 67 I. 532 Armeno-Turkish Csee Turkish) . . 253 44 I. 106 Asami (Assamese) 17 88 I. 110 Ashanti (Otshi) 18 187 I. 107 Azerbijan (see Trans-Caucasian Turki) 19 62 I. 117 Aztec (see Mexican ) 162 223 I. 117 Badaga (see Karnata) 113 94 I. 117 Baki (see Api) 13 254 I. 89 Balinese 20 115 I. 119 Baluchi 21 73 I. 120 Bararetta (see Galla) 71 149 I. 136 Basque 24 8 1.142 1. French Basque. 2. Spanish Basque. 3. Guipuscoa. Batta 25 112 I. 143 1. Toba. 2. Mandailing. Beaver 26 20? I. 145 Benga 27 174 I. 149 Bengali CBangali) 22 80 I. 151 Berber I. 154 Bghai-Karen (see Karen) 111 103 I 522 Bhatniri ( Buttaneer) I. 161 Bikaniri I. 168 Bilin ;Bogos) *O 147 I. 168 Blackfcot 29 209 I. 169 Bogotu, or Isabel Isl 100 257 I. 172 Bohemian 30 15 I. 173 Bondei 31 152 I. 177 Breton 32 j I. 193 Bruj I. 207 Bughi(Bugi) 33 117 I. 215 Bulgarian 34 47 I. 217 Mi ilium 35 191 I. 217 Bunda (Mbiinda) 36 170 I. 525 Buriat (see Northern Mongolian) 166 60 11. 126 Burmese 23 101 1. 222 Buttaneer (see Bhatniri) I. 161 Caff re (see Kafir) 107 161 I. 519 Calmuc (Kalmuk), (see Western Mongolian) 166 60 II. 126 Canarese, or Carnata (Karnata). 113 94 1.232 Canoj (Canvacubja) I. 232 Canton Colloquial (Kwang-Tung I niiti) 129 125 1.233 1. In Roman characters. 2. In Chinese characters. 3. Revised version. Carniola (see Slovenian) Carshuni (see Arabic) Cash in iri (Kashmiri) Catalan (see Spanish) Catch) (see Katchi) Chaldaic (see Syriac) Chamba(Chambali)(see Panjabi) Chau-Chau (Chap-Chow) (see Swatow Colloquial) Cherokee (Cheroki) , Cheremisi (see Tcheremiss) China : Amoy Colloquial Canton Colloquial (Kwang- Tung) (Punti) Chinese Classical (Wenli) Easy-Wenli Formosan Colloquial Fob-Chan Colloquial Hainan Colloquial Hakka Colloquial . Hang-Chow Colloquial Kinhwa Manchu Mandarin Colloquial (Pekin)... Nankin, or South Mandarin Colloquial Ningpo Colloquial Shanghai Colloquial Soo-Chow Colloquial S wa tow Col loquial (Chau-Chau) Wen-Chow Colloquial Chino-Korean Chinyan ja (see Nyanja) Chippeway an (Chipe wan) Choctaw (Choktau) Chuana (Sechuana) Chuvas (Chuvash) (see Tschu- vash) Congo (Kongo) (see Fiot?) Coptic (Koptic) Cree 1. Hudson s Bay. 2. Moosonee. Creek (see Muskoki) Creolese Crimeo-Turki Croatian, or Servian in Roman characters Curagao (see Spanish). . . Cutchi (see Katchi; see Sindhi).. Czech (see. Bohemian) Dahome (see Popo) Daiak (see Dyak) Dakhani (see Hindi) Dakota (Sioux) ... Damura (Namaqua?) Danish 1. Standard. 2. Creolese. Delaware Derawal (see Multani) Dikele (Kele) Dogri (Juniboo), (see Panjabi).. Dorpat (Werro) (see Ehst) Dualla Duke of York s Isl Dutch Dyak (Daiak) 1. Standard. 2. Sea. Easy Wenli Ebon Isl Kt .-itcsr (see Fate) Kfik Ehst ( Esthonian) ... 1. Dorpat, or Werro. 2. Reval. EiiKlish Epi (see Api) No. in No. in Page Alpha. Geog. of list. list. Encyc. 22 II. 34.-> 68 78 BO 100 : i 22! > 14 m 231 224 238 197 I. ill I. -. .-it; I. -. .-ii; I. 237 11. :;;. I. 243 87 129 261 261 65 68 85 86 119 150 152 152 183 220 234 137 264 123 190 40 41 42 43 121 122 44 173 187 186 218 231 224 30 58 50 91 45 175 187 46 197 117 197 56 47 48 49 50 261 51 60 52 56 127 220 37 9 128 125 136 136 123 129 124 126 132 137 135 135 131 133 134 127 130 138 158 206 219 162 39 171 142 208 221 53 42 20 50 100 15 185 120 78 217 16? 53 215 76 173 76 29 176 264 10 120 136 26? 251 177 . 29 1 254 I. 244 I. 245 II. 390 I. I. 233 II. 456 II. 456 1.877 1.375 I. 405 1.406 1.527 II. 32 II. 30 II. 159 II. 177 II. 327 1.244 II. 455 1.535 II. 191 I. 2?7 I. 277 1.279 II. 390 I. 373 I. 324 1.326 II. 155 I. 326 I. 327 1.327 I. 328 I. 23? I. 173 II. 231 I. 345 I. 3211 I. 330 11.158 1.335 I. 336 I. 502 1.338 I. 340 I. 360 I. 341 I. 3)2 I. 343 1.345 II. 456 1.350 I. 367 I. 353 1.360 1.35? I. 89 BIBLE VERSIONS 575 INDEX No. in No. in Page Alpha. Geog. of list. list. Encyc. Eromanga 54 250 1.358 Erse, or Irish 98 4 I. 359 Eskimo 55 197 1.359 1. Greenland. 2. Labrador. 3. Hudson s Bay. Esthonian (see Ehst) 56 29 I. 360 Ethiopic, or Giz 57 145 1.300 Ew6 58 185 1.366 1. Anlo. 2. Popo. Falasha-Kara, or Agau 59 146 1.366 Fanti (see Aslianti) 18 187 I. 367 Faroese (see Iceland) 94 54 I. 367 Fate (Ef atese) 60 251 I. 307 Fiji 61 241 i. 3;o Finn 62 27 1. 373 Fiot (Congo?) 121 171 I. 373 Flemish 63 9 I. 374 Florida 64 256 I. 374 Formosan Colloquial 65 123 I. 377 French 66 6 1.380 1. Standard. 2. Vaudois. 3. Provengal. 4. Mauritius-Creole. Fris (Frisian) 67 11 I. 383 Fuh-Chau. ... 68 129 1.375 1. In Chinese characters. 2. In Roman characters. Futuna 69 247 1.383 Gaelic 70 3 I. 384 Galla 71 149 1.385 1. Shoa. 2. Ittu. 3. Bararetta. Ganda, or Luganda 72 153 1.385 Garo 73 89 I. 385 Georgian 74 65 I. 387 German 75 12 1.387 Gheg, or North Albanian (see Albanian) 5 46 I. 39 Gilbert Islands 76 265 I. 339 Gitano 77 51 I. 389 Giz (see Ethiopic) 57 145 I. 360 Gogo 78 154 I. 391 Gond 79 85 1. 391 Grebo 80 188 1.396 Greek 81 45 I. 400 1. Ancient (classical). 2. Modern (Romaic). Greco-Turkish (see Turkish) 253 44 II. 426 Greenland (see Eskimo) 55 197 I. 401 Guarani 82 231 I. 402 Guipuscoan (see Basque) 24 8 I. 142 Gujarat! 83 99 1.403 Uurhwali (see Hindi) 91 78 I. 404 Gurmukhi (see Panjabi, Sindhi). 197 76 II. 338 Gwamba 84 165 I. 404 Hainan Colloquial (see China).. Hang-Chow (see China?) 85 124 1.405 Hakka (see China) 86 126 I. 406 Haranti 1.409 Hausa 87 178 1.411 Hawaiian 88 236 I. 412 Hebrew 89 69 1. 412 Herero 90 168 I. 413 Hindi 91 78 1.418 1. Standard. 2. Hindustani, or Urdu. 3. Dakliani, or S. 4. Kumaoni, or Pahari. 5. Marwari, or Central. 6. Guhrwali. Hindustani, or Urdu 91 78 I. 426 Hosa (Xosa) (see Kafir) 107 161 I. 519 Hungarian (see Magyar) Hungarian- Wend (see AVind?) . . . 142 263 18 23 I. 441 Hydah 92 203 laian, orUvea 256 245 I. 442 Ibo 93 180 I. 443 Icelandic, or Norse 94 54 I. 443 Idzo 95 181 1.443 Igara 96 182 Igbira 97 183 1.444 InJo-Portugueso (see Portu guese) 205 52 II. 232 Irish (see Erse) 98 4 I. 359 Iroquois 99 213 I. 478 Isabel, or Bogotu Isl 100 257 I. 478 Italian 101 48 1.479 1. Standard. 2. Piedmont. Ittu-Galla (see Galla) 71 149 1.384 1 fo. in No. in i Page j Vlphu (iedg. of list. list. Eucyc Jaghatai-Turki (Tekke Turco man) lOi 63 1.481 Japan 103 139 I. 501 Jatki (Multaui) 197 76 I. 502 Java 104 113 I. 503 Jolof, or Wolof 105 194 I. 516 Judeeo-Arabic 14 68 I. 51& .Judajo-German (see German)... 75 12 1.516 JudEeo-Persiau 201 70 I. 516 JudifiO-Polish 202 17 1.516 Judaic-Spanish (see Spanish) .... Kaby le (Kabail) 231 106 50 196 1.516 I. 519 Kafir 107 161 1.519 1. Xosa. 2 Zulu. Kaguru 108 155 1/520 Kaithi (see Hindi) 91 78 1.14)8 Kalmuk (Calmuc) (see Mongol). 166 60 11.1126 Kalkhas (see Mongol) 166 60 II.1126 Kanarese, or Karnata (Canarese) 113 94 1.232 Kanauyi, or Kanyakubja (see Canoj) 1.232 Karaite-Tartar, or Crimeo-Turki. 42 186 I. 521 Karass, or Turkish Tartar 115 41 I. 522 Karel, or Karelian 110 33 I. .t>2 Karen 111 103 I. 52i 1. Bghai. 2. Sgau. 3. Pwo. 4. Paku. Karib 112 226 I. 522 Karnata (Canarese) 113 94 I. 232 1. Standard. 2. Badaga. Kashmiri (see Cashmiri) 114 75 1.236 Katchi (Kutclii) (see Sindhi) 224 100 I. 237 Kausali I. 523 Kazak-Turki (Orenburg) 115 41 1.524 Kazan-Tartar ( Kazan-Turki) 116 40 I. 523 Kele (see Dikele) 117 173 1.338 Khalkas (see Mongol) 166 60 II. 126 Khasi 118 90 1.524 Kliiva (Uzbeg-Sart) (see Uzbek- Turki 257 59 II. 448 Khoi-Khoi (see Nama) 175 107 II. 158 Kimbuudu (see Bunda) .. 36 170 I. 525 Kinhwa(see China) 119 132 I. 527 Kinika, or Nyika 191 150 I. 527 Kirghiz-Turki 109 58 1.527 Koi(Kol?) 120 97 I. 529 Kol (see Mandari) 151 86 I. 529 Kongo (see Congo) (Fiot?) 121 171 1 373 Konkani (see Marathi) . . 157 98 I. 530 Korea 123 138 I. 535 Kroat (see Croat) 124 21 I. 327 Kumaoni (see Hindi) 91 78 I. 537 Kumuki (Kumuk-Turki?) 125 43 I. 537 Kurd 126 67 I. 532 Kusaie 127 268 I. 537 Kwaj,utl 128 202 I. 538 Kwamera (see Tanna) 242 249 I. 538 Kwang-Tung (see Canton) 129 125 I. 233 Labrador (see Eskimo) 55 197 I. 359 Laos 130 107 I. 541 Lapp 131 28 1.541 1. Norse. 2. Russ. 3. Swedish. Latin 132 49 1.542 Lepcha 133 82 1.544 Lett, or Livonian 134 30 I. 546 Lifu 135 244 I. 547 Lithuanian 136 31 I. 550 Li v, or Li von 137 32 I. 550 Low Malay, or Surabayan (see Malay) 145 111 II. 26 Luchu 138 141 I. f,i>9 Luganda(Ganda) 72 153 I. 385 Macassar 139 118 II. 1 Macedonian-Rouman (see Rou- man) 210 19 II. 1 Maghadi 141 81 II. 24 Mahometan-Bangali (see Ban- gali, or Mussulman-Bangali) 22 80 I. 151 Magyar (see Hungarian) 142 18 1.441 Makua 143 156 Malagas! 144 159 II. 25 Malay 145 111 II. 26 1. Arabic characters 1 c fnn HarH 2. Roman characters f bt 3. Low Malay, or Surabayan. Malayalam 146 95 II. 26 Maliseet 148 212 II. 28 Maltese (see Arabic) 14 68 II. 28 BIBLE VERSIONS 576 INDEX No. in No. in Page Alpha. Geog. of list. list. Encyc. II. 28 It. 31 II. 30 II. 30 II. 30 II. 31 II. 31 II. 32 II. 32 II. 33 II. 34 II. 34 II. 38 II. 41 II. 41 1.525 II. 03 I. 117 II. 101 238 71 II. 378 164 214 II. 125 165 102 II. 212 166 60 II. 126 II. 147 II. 148 II. 149 II. 149 II. 149 II. 150 I. 502 II. 151 H. 155 I. 151 II. 158 Malto, Pahari, or Rajmahal 149 83 Manchu (see China) 150 137 Mandari(Kol) 151 86 Mandarin Colloquial (see China) 152 135 Mandailing (see Batta) 25 112 Mande, or Mandingo 153 193 Manipur 154 91 Manx 155 5 Maori 156 240 Marathi 157 98 1. In Balbora characters. 2. In Roman characters. 3. In Modhi characters. Mare (Nengone) 158 243 Marquesas 159 235 Marwari (see Hindi) 91 78 Mauritian Creole Maya 160 222 Mbund a (see Bunda) 36 170 Mend6 161 189 Mexican, or Aztec 162 223 Mik-Mak 163 211 1. Standard. 2. Abenaqui. Modern Synac Mohawk Mon (see Pegu) Mongol 1. Literary. 2. N. (Burial). 3. S. (Kalkhas). 4. W. (Kalmuk). Mordwin 167 36 Mortlock Islands 168 266 Moskito 169 225 Mota 170 255 Motu 171 261 Mpongwe (Pongwe) 204 175 Multani. or Jatki (see Panjabi).. 197 76 Murray Island 172 258 Musko ki, or Creek 173 221 Mussulmau-Bangali (see Bangali) 22 80 Nama (Khoi-Khoi) 175 167 Namacqua (same as Nama). ... Nanking Colloquial (see China).. 152 135 Narrinyeri Negro-English of Surinam (see Surinam) 53 1 Negro-English of Curacao (see Curacao) 231 50 Nengone (see Mare) .. 158 243 Nepali, or Parbutti 176 79 New Guinea, or South Cape Dia lect 178 260 Ney-Perces, or Sahaptin 179 216 New Zealand (see Maori) 156 240 Nez-Perces (see Ney-Perces) N ganga, or Chingana Nguna 180 252 Nias 181 116 Nicobar 182 104 Ningpo Colloquial (see China) ... 183 131 Niue, or Savage Island 184 238 Nishka 185 201 Nogai (Turkish Tartar) 186 42 1. East. 2. West. Northern, or Buriat Vernacular (see Mongol) 166 60 Norse (see Lapp, or Norwegian Lapp) 131 28 Norwegian, or Norwego-Danish. 187 53 Norwegiati Lapp, or Quan 131 28 Nuba, or Nubian (Fadidja) 188 143 Nup6 189 179 Nyanja, or Chiriyanja 190 158 Nyika (see Kinika) 191 150 Ojibwa, or Chippewa 192 210 Orenburg, or Kirghiz Tartar (see Kazak Turki) 115 41 Orissa (see Uriya) 255 87 Oriya (see Uriya) 255 87 Osmanli (see Turkish) 253 44 Osset 193 <H Ostyak 194 50 Otshi, or Ashantee 18 187 Otji-Herero (see Herero) 90 168 Pahari (see Kumaoni and Hindi) 91 78 Pali 195 106 Palpa Pangasinan 196 121 Panjabi. or Sikh 197 76 1. Standard. 2. Dogri. 3. Chambali. 4. Multani, or Jatki. No. in No. in Page Alpha. Geog. of list. list. Encyc. Parsi-Gujarati (see Gujarati) . . . . 83 99 11.209 Pashti, or Afghan (see Pastu).. . 198 72 II. , 10 Pedi, or Sepedi 199 166 II. 212 Pegu (Mon) 165 102 11. 212 Pekin 152 135 II. 30 1. N. Mand. Colloquial (see Mandarin). 2. S. Mand. Colloquial (see Nanking 1 . Perm 200 35 II. 217 Persian .... 201 70 11. ^ .i Peehito (see Syriac) 238 71 11. 378 Pit-dmont (see Italian) 101 48 1.479 Pol.- 202 17 II. 230 Polish-Hebrew (see Judaeo- Polish) 202 17 1.516 Ponape 203 269 II. 231 Pongwe (see Mpongwe) Popo, or Dahome (see Ew6) 204 58 175 185 II. 150 II. 231 Portuguese 205 52 II. Stt 1. Standard. 2. Indo- Portuguese. Proven gal (see French) 66 6 1.380 Prussian (see Wend) 262 13 II. 455 Punti (see Canton Colloquial)(see Kwang-Tung) 129 125 1.233 Pushti (Afghan) (see Pastu Pashti) 198 II. --MO Pwo-Karen (see Karen) 111 103 I. 522 Punjabi (see Punjabi) 197 76 II. 263 Oiiunian (see Norwegian Lapp).. 131 28 I. 541 Guagutl (see Kwagutl) 128 202 1. :>3* Quicnua 206 229 II. 2(5 < Rajmahali (Pahari, Malto, Maler) (see Malto) 149 SB II. 28 Rarotonga 207 234 11. 266 Reval-Esthonian (see Esthonian) 56 29 1.360 Rifl, or Riff (see Shilha) 221 195 11.285 Romanian, or Roumau 210 19 11.298 1. Standard. 2. Macedonian. Romansch 208 14 II. 29V 1. Upper. 2. Lower. 3. Oberland. Rotuma 209 242 11.297 Russ 211 24 II. 298 Russ-Lapp 131 28 II. 300 Ruthenian 212 26 II. 300 Sahaptin (see Ney-Perc6s) 179 216 II. 175 Saibai Island 213 259 II. 301 Samoa 214 237 II. 309 Samogitian (see Lif u) 136 31 11.309 Sangir 215 122 II. 310 Sanskrit 216 74 II. 310 II. 158 Rotuma 209 II. 159 Russ 211 II. 159 Russ Lapp 131 Ruthenian 212 II. 369 Sahaptin (see Ney-Perc6s) 179 Saibai Island 213 1.328 Samoa 214 II. 34 Samogitian (see Lif u) 136 II. 166 Sangir 215 Sanskrit 216 II. 168 1. Bangali. U. 175 2. Deva Nagri. II. 32 3. Oriya. Santali (see Sontal) 230 II. 175 Saxon (see Wend) 262 II. 175 Sea (see Dyak) 50 II. 176 Seneca 217 II. 176 Se-Chuana (see Chuana) 42 II. 177 Servian, or Serb 218 II. 178 Sesuto, or Suto 235 Sgau-Karen (see Karen) 111 II. 179 Shan 219 Shanghai (see China) 220 Shilha (see Riff) 221 Shimshi, or Zimshi 222 II. 126 Shoa (see Galla) 71 Siam 223 I. 541 Siga (see Tonga) 250 II. 185 Sindhi 224 I. 541 1. Standard. II. 187 2. Katchi. II. 1ST Sinhali 225 II. 191 Sioux (see Dakota) 45 I. 527 Slave 226 II. 192 Slavonic 227 Slovac 228 I. 534 Sloven 229 II. 447 II. 447 South Cape (New Guinea) Southern, or Kalchas Vernacular 178 II. 4-.>4 (see Mongol) 166 11.204 Sontal (see Santali) 230 II. , 01 Spanish 231 II. 204 1. Standard. I. 413 2. Catalan. I. 537 3. Judseo-Spanish. II. 205 11.206 11.206 4. Curagao-Negro. Spanisli Basi 1 1 1 e ( see Basque) Spanish (iipsv (see Gitano) 24 77 II. 263 Sunda 232 Surinam-Negro (see English)... 53 Susu 233 Su-Chau (see China) J34 84 13 120 218 162 20 164 103 109 133 195 200 149 107 163 100 105 217 205 25 16 22 260 60 84 50 51 114 1 192 134 II. 311 II. 455 1.345 II. 321 1.279 11.324 II. 369 I. 522 II. 326 II. 327 II. 285 11.328 I. 384 II. 336 II. 397 II. 338 II. 339 I. 330 II. 34 , II. 34-, 1 II. 344 II. 345 II. 168 II. 126 II. 3H 11.361 I. 1 I. 389 II. 366 II. 369 II. 369 BIBLE VERSIONS 577 INDEX No. in No. in Page Alpha. Oeog. of list. list. Encyc. Surabayan (Low Malay) (see Malay) 145 Ill II. 26 Suto (see Sesuto) 235 164 11.369 Swahili 236 151 II. 370 Swatow Colloquial (see Chau- Chau, China) 37 127 1.244 Swedish 237 55 II. 373 Swedish Lapp (see Lapp) 131 28 II. 371 Syriac 238 71 II. 378 1. Ancient, or Peshito. 2. Modern, or Syro-Chaldaic. Siryin, Syrjenian, or Zirian 239 34 II. 536 Surabia, or Surabayan (see Malay) 145 111 II. 26 Tahiti 240 233 II. 380 Talaing (Pegu?) II. 380 Tamil 241 92 II. 381 Tanna 242 249 II. 382 1. Kwam6ra 1.538 2. Weasisi II. 454 Tchermiss (Cheremiss) (see Cheremisi) 39 37 II. 390 Tchuvash (Chuvash) 43 39 II. 390 Teke 243 172 Tekke-Turcoman (see Jaghatai- Turki) 102 63 1.481 Telugu, or Telinga 244 93 II. 391 Temne 245 190 II. 391 Thakuri (see Chamba) (se Chambali) 197 76 1.243 Tibet 246 77 II. 394 Tigre 247 148 II. 395 Tinne 248 204 II. 395 Toba (see Batta) 25 112 I. 143 Tonga, or Friendly Islands Tonga. E. Equat. Africa 249 250 239 163 H. 397 Tosk, or South Albanian (see Albanian) 5 46 I. 39 Trans-Caucasian-Turki (Azerbi jani) 19 62 I. 117 No. in No. in Alpha. Geog. list. list. Page of Encyc. 1.481 11.204 II. 410 II. 410 1.481 II. 424 Trans-Caspian (see Jaghatai- Turki) 102 63 Tschi, or Twi (Ashanti) 18 187 Tukudh, or Loucheux 251 198 Tulu 252 96 Turki-Astrachan (see Jaghatai). 102 63 Turkish 253 44 1. In Arabic characters (Osmanli). 2. In Armenian characters (Armeno-Turkish). 3. In Greek characters (Greco-Turkish). Turkish Tartar (see Azerbijani). 19 62 I. 117 Udipuri (Marwari?) 91 78 11.427 Ujami II. 427 Umbundu(Bunda?) 254 169 1.585 Urdu (see Hindustani, northern) 91 78 1. 426 Uriya, or Orissa 255 87 11.447 Uvea (see laian) 256 245 1.442 Uzbeg-Turki, or Sart 257 59 I. 448 Vaudois (see French) 66 6 II. 450 Vogul (see Wogul) 258 57 11.478 Votyak (see Wotyak) 259 38 II. 524 Weasisi 242 249 11.454 Welsh 260 2 11.455 Wenchau Colloquial (see China). 264 130 II. 455 Wend 262 13 11.455 1. Upper, or Saxon. 2. Lower Dialect, or Prussian. 3. Hungarian Wend. AVenli, or Book language of China (see Easy Wenli) 261 136 II. 456 Wolof (see Jolof) 105 194 1.516 Wogul (see Vogul) 258 57 11.478 Wotyak (see Votyak) 259 38 11.524 Yaghan 265 232 11.525 Yao 267 157 11.525 Yoruba (Yariba) 268 184 11.529 Zimshi (see Shimshi) 222 200 II. 328 Zirian (see Siryin, or Syrjenian). 239 34 II. 536 Zulu (see Kafir) 269 160 II. 545 APPENDIX C. FOREIGN MISSIONARY SOCIETIES. A number of efforts have been made to compile an accurate list of the various organizations for foreign mission work of the Protestant churches of England, Europe, and America. The cations of these have appeared at different times and in different places. The number of diffi culties to be overcome is greater than one would perhaps imagine, the greatest being that of determining what shall be included. Many societies do foreign work in connection with or supplemental to their home work; there are also many organizations which only in their indi rect results have any relation to foreign lands; again, within the past few years a large number of individual efforts have been inaugurated which certainly deserve mention; where to draw the line it is not easy to determine. In the preparation of the following list, circulars were sent to every organization of which any trace could be gained which had even a remote connection with foreign missionary work. In almost every case, those directly connected with foreign work responded most cordially. Some others replied that they were not foreign societies, while others still gave no answer at all. Acting upon the basis of these replies, together with whatever of additional information could be gained by indirect queries, the following list has been prepared. The headings of the different sections will substantially indicate its scope, and these will be found further described in the article "Organization of Missionary Work," vol. ii. pp. 195-201. That the list is absolutely complete is not claimed; but it is believed that it includes all or ganizations of prominence and most, if not all, of those that give hope of permanence. The arrangement adopted has conformed in general to that of Mr. Mitchell s list, such changes having been introduced as seemed to be required by the modifications in his plan. The numbers on the left correspond to those used in Appendix D, list of mission stations, spaces having been allowed for the introduction of new societies. The dates are those of the organization of the societies. The addresses of secretaries of societies or representatives of indi vidual missionaries have been corrected to date (February, 1891) as carefully as possible. The figures following the addresses indicate the volume and page of the Encyclopaedia on which the account of the society is to be found. 6. 1847. Foreign Mission Society of Seventh- Day Baptists. Secretary, Rev. A. E. Main, D.D., Ashaway, R. I. II. 325. 7. 1881. Home and Foreign Mission Society of the German Baptist Brethren Church. Secretary, Rev. G. B. Royer, Mount Morris, 111. I. 388. 8. 1884. Consolidated American Baptist Missionary Convention. Secretary, Rev. R. L. Perry, D.D., Ph.D., 999 St. Mark s Avenue, Brooklyn, New York. I. 321. 9. 1886. Board of Foreign Missions, Baptist General Association. Secretary, Rev. R. De Baptiste, D.D., 118 E. S. Street, Galesburg, 111. I. 133. 10. 1886. Baptist Convention of the United States. Secretary, Rev. J. E. Jones, D.D., 520 St. James Street, Richmond, Va. I. 132. I. SOCIETIES ENGAGED DIRECTLY TN GENERAL FOREIGN MISSIONARY WORK. AMERICA. UNITED STATES. No. DATE. CONGREGATIONAL. 1. 1810. American Board of Commissioners for Foreign Missions. The Secre tary, Congregational House, 1 Somerset Street, Boston, Mass. I. 66. BAPTIST. 3. 1814. American Baptist Missionary Union. Secretary, Rev. J. N. Murdock, D.D., LL.D., Tremont Temple, Boston, Mass. I. 43. 4. 1836. Free Baptist Foreign Mission So ciety. Secretary, Rev. Th. H. Stacy, Auburn, Me. I. 378. 5. 1845. Southern Baptist Convention. Sec retary, Rev. H. A. Tupper, D.D., Richmond, Va. II. 358. METHODIST. 13. 1819. Missionary Society of the Metho dist Episcopal Church (North). The Secretaries, 150 Fifth Avenue, New York, N. Y. II. 66. 578 FOREIGN MISSIONARY SOCIETIES 579 FOREIGN MISSIONARY SOCIETIES 14. 1844. Foreign Missionary Society of the African Methodist Episcopal Church. The Secretary, Room 61, Bible House, Astor Place, New York, N. Y. I. 32. 15. 1845. Board of Foreign Missions in the Methodist Episcopal Church (South). Secretary, Rev. I. G. John, D.D., Nashville, Teuu. II. 80. 16. 1880. Board of Foreign Missions of the Methodist Protestant Church. Sec retary, Rev. F.- T. Tagg, Easton, Md. II. 84. 17. 1880. Wesleyau Methodist Missionary So ciety of America. Secretary, Rev. A. W. Hall, Syracuse, N. Y. I. 85. 18. 1882. General Missionary Board of the Free Methodist Church. Secre tary, Rev. W. W. Kelley, 104 Franklin Street, Chicago, 111. EPISCOPALIAN. 20. 1835. The Domestic and Foreign Mis sionary Society of the Protestant Episcopal Church in the United States of America. Secretary, Rev. William S. Langford, D.D., 21-26 Bible House, Astor Place, New York, N. Y. II. 259. PRESBYTERIAN. 22. 1836. Reformed Presbyterian General Synod, Board of Missions. Presi dent, Rev. D. Steele, D.D., 2102 Spring Garden Street, Philadel phia, Pa. II. 273. 23. 1836. Reformed (German) Church in the United States. Board of Foreign Missions. Secretary, Rev. S. N. Callender, D.D., Mt . Crawford, Rockingham Co., Va. II. 271. 24. 1837. Board of Foreign Missions of the Presbyterian Church (North). The Secretaries, 53 Fifth Avenue, New York, N. Y. II. 243. 25. 1858. Board of Foreign Missions of the Reformed (Dutch) Church in America. Secretary, Rev. Henry N. Cobb, D.D., 26 Reade Street, New York, N. Y. II. 269. 26. 1858. Board of Foreign Missions of the United Presbyterian Church of North America. Secretary, Rev. J. B. Dales, D.D., 136 N. 18th Street, Philadelphia, Pa. II. 431. 27. 1859. Board of Missions of the Reformed Presbyterian (Covenanter) Church. Secretary, Rev. R. M. Sommer- ville, D.D., 126 W. 45th Street, New York, N. Y. II. 271. 28. 1862. Board of Foreign Missions of the Presbyterian Church (South) in the United States. Secretary, Rev. M. H. Houston, D.D., Nashville, Ten n. II. 254. 29. 1875. Associate Reformed Synod South ern Presbyterians. Secretary, Rev. W. L. Pressly, D.D., Due-West, S. C. I. 111. 30. 1876. Board of Missions of the Cumber land Presbyterian Church. Secre tary, Rev. J. V. Stephens, 904 Olive Street, St. Louis, Mo. I. 328. 31. 1883. German Evangelical Synod of North America. Secretary, Rev. J. Huber, Attica, N. Y. I. 388. LUTHERAN. 34. 1839. Board of Foreign Missions of the General Synod of the Evangelical Lutheran Church. Secretary, Rev. George Scholl, D.D., 1005 W. Lauvale Street, Baltimore, Md. I. 363. 35. 1869. Board of Missions of the General Council of the Evangelical Luth eran Church. English Secretary, Rev. William A. Schaeifer, 4784 Germautown Avenue, Philadel phia, Pa. I. 363. OTHER DENOMINATIONS. 36. 1849. Foreign Christian Missionary So ciety (Disciples of Christ). Secre tary, Rev. A. McLean, Box 750, Cincinnati, O. I. 376. 37. 1853. Home, Frontier and Foreign Mis sionary Society of the United Brethren in Christ. Secretary, Rev. B. F. Booth, D.D., Dayton, O. II. 427. 38. 1878. Missionary Society of the Evangeli cal Association. Secretary, Rev. S. Heininger, 265 Woodland Av enue, Cleveland, O. I. 363. 39. 1880. Mennonite Mission Board. Secre tary, Rev. A. B. Shelly, Milford Square, Pa. II. 64. 40. 1880. Foreign Missionary Society of the Church of God. Secretary, Pro fessor J. R. H. Latchaw, Findley, O. I. 279. 41. 1886. Foreign Missionary Society of the American Christian Convention. Secretary, Rev. J. P. Watson, Dayton, O. I. 83. 42. 1889. Board of Foreign Missions of the Seventh-Day Adventist Church. Secretary, W. C. White, 229 West Main Street, Battle Creek, Mich. II. 325. 43. 1890. Committee on Foreign Missions, Universalist Churches. Secretary, Rev. G. L. Demarest, Manchester, N. Y. II. 447. INTERDENOMINATIONAL. 47. 1849. American and Foreign Christian Union. President, Rev. Wm. M. Taylor, D.D., New York. N. Y. 1.43. CANADA. 50. 1824. Missionary Society of the Methodist Church (Canada). Secretary, Rev. A. Sutherland, D.D., Metho dist Mission Rooms, Toronto. II. 65. 51. 1844. Foreign Mission Committee (West ern Division) of the Presbyterian Church in Canada. Secretary, Hamilton Cassels, Esq., 8 Manning Arcade, Toronto II. 233. 52. 1866. (a) The Foreign Mission Board of the Baptist Convention of Ontario and Quebec. Secretary, Rev. John McLauriu, Woodstock, Ontario. FOREIGN MISSIONARY SOCIETIES 580 FOREIGN MISSIONARY SOCIETIES (b) Foreign Mission Board of the Bap tist Convention of Nova Scolia, Mew Brunswick and Prince Ed ward Island (.Maritime Provinces Board). Secretary, Rev. G. O. (Sates, St. John, N. B. I. 130. 53. 1881. The Canada Congregational Mission ary Society. Secretary, Rev. Jolm Wood, 88 Elgin Street, Ottawa. I. 230. 54. 1888. Foreign Missionary Society of the Church of England in Canada. Secretary. Rev. C. H. Mockridge, D.D.. Windsor, Nova Scotia. I. 280. GREAT BRITAIN. ENGLAND. INTERDENOMINATIONAL. 61. 1649. New England Company. Secretary, Mr. William M. Yenning, 1 Furui- val slnu, Holboru, London, E. C. II. 167. 62. 1795. The London Missionary Society. Secretary, Rev. Edward H. Jones, Mission House, Blomfield Street, London Wall, London, E. C. I. 554. 63. 1856. Mildmay Mission. Secretary, Mr. James E. Mathieson, Conference Hall, Mildmay Park, London, N. II. 102. 64. 1858. Christian Vernacular Education So ciety for India. Secretary, Rev. James Johnston, F.S.S., 7 Adam Street, Strand, London, W. C. I. 278. 65. 1865. China Inland Mission. Secretary, Mr. B. Broomhall, 4 Pyrland Road, Mildmay, London, N. I. 271. 66. 1880. The Salvation Army. The Secreta ries, International Headquarters, 101 Queen Victoria Street, Lon don, E. C. II. 303. 67. 1881. North Africa Mission. Secretary, Mr. E. H. Gleuny, 21 Liuton Road, Barking, Essex. II. 179. EPISCOPALIAN. 71. 1701. The Society for the Propagation of the Gospel in Foreign Parts. Sec retary, Rev. H. W. Tucker, M.A., 19 Delahay Street, Westminster, London, S. W. II. 348. 72. 1799. Church Missionary Society for Africa and the East. The Secre taries, Church Missionaiy House, Salisbury Square, London, E. C. I. 280. 73. 1844. South American Missionary Society. Secretary, Captain E. Poulden, R. N., 1 Clifford s Inn, Fleet Street, London, E. C. II. 356. 74. 1860. Universities Mission to Central Africa. Secretary, Rev. Duncan Travers, 14 Delahay Street, West minster, London, S. W. II. 447. 75. 1886. The Archbishop s Mission to the Assyrian Christians. Secretary, Rev. R. M. Blakiston, M.A., F.R.G.S., 2 Dean s Yard, West minster, London, S. W. 1. 95. BAPTIST. 77. 1792. Baptist Missionary Society. Secre tary, Mr. Alfred H. Bayues, F.R.A.S. , Mission House, 19 Furnival Street, Holborn, London, E. C. I. 133. 78. 1816. General Baptist Missionary Society. Secretary, Rev. William Hill, Mission House, 60 Wilson Street, Derby. I. 387. 79. 1861. Strict Baptist Mission. Secretary, Mr. Josiah Briscoe, 58 Grosveuor Road, Highbury New Park, Lou- don, N. II. 364. METHODIST. 81. 1814. Wesleyan Methodist Mission Soci ety. The Secretaries, AVesleyau Centenaiy-IIall and Mission- House, Bishopsgale Street With in, London, E. C. II. 456. 82. 1858. United Methodist Free Churches Foreign Mission. Secretary, Rev. G. Turner, 17 Wharncliffe-road, Sheffield. II. 428. 83. 1859. Methodist New Connexion Mission ary Society. Secretary, Rev. W. J. Townsend, Richmond Hill, Ashtou-under-Lyne. II. 83. 84. 1862. Central China Wesleyan Methodist Lay Mission. Secretary, Rev. W. F. Moulton, D.D., Cambridge. I. 239. 85. 1870. Primitive Methodist Missionary So ciety. Secretary, Rev. James Travis, 71 Freegrove Road, Hollo- way, London, N. II. 258. 86. 1885. Bible Christian Home and Foreign Mission Society. Secretary, Rev. I. B. Vanstone, 73 Herbert Road, Plumstead, Kent. I. 162. PRESBYTEUIAN. 89. 1841. Welsh Calviuistic Methodists For eign Missionary Society. Secre tary, Rev. Josiah Thomas, M.A., 28 Breckfield Road South, Liver pool. II. 454. 90. 1847. Foreign Missions of the Presbyterian Church of England. Secretary, Mr. John Bell/13 Fenchurch Av enue, London, E. C. II. 237. FRIENDS. 93. 1867. Friends Foreign Mission Associa tion. Secretary, Mr. Charles Lin- ney, Hitchiu. I. 381. 94 1869. Friends Syrian Mission. Hon. Sec retary, 11. Hingston Fox, M.D., 23 Finsbury Square, London, E. C. I. 382. SCOTLAND. PRESBYTERIAN. 101. 1829. Church of Scotland (Established) Committee for the Propagation of the Gospel in Foreign Parts. Sec retary, Mr. J. T. Maclagan, (> X. St. David Street, Edinburgh. II. 239. 102. 1842. Scottish Reformed Presbyterian Synod, Syrian Missions (also Irish Synod). Secretary, Rev. Rob- FOREIGN MISSIONARY SOCIETIES 581 FOREIGN MISSIONARY SOCIETIES ert Dunlop, Blackliall, Paisley, N. B II. 273. 103. 1843. Foreign Mission Committee of the Free Church of Scotland. Secre tary, Dr. George Smith, C.I.E., 15 N. Bank Street, Edinburgh. II. 239. 104. 1847. United Presbyterian Church of Scotland Foreign Mission. Secre tary, Rev. James Buchanan, Col lege Buildings, Castle Terrace, Edinburgh. II. 429. 105. 1871. United Original Secession Church of Scotland, South India Mission (also Irish Synod). Secretary, Rev. W. B. Gardiner, Shawlands, Glasgow. II. 429. EPISCOPAL. 108. 1872. Scottish Episcopal Church, Central Board of Foreign Missions. Sec retary, Rev. C. R. Teape, D.D., Findhorn Place, Grange, Edin burgh. II. 315. IRELAND. 109. 1840. Presbyterian Church of Ireland Foreign Mission. Secretary, Rev. George MacFarland, 12May Street, Belfast, Ireland. II. 237. Note. Several Irish churches act in connection with the corresponding churches in Scotland. CONTINENTAL EUROPE. DENMARK. 115. 1721. Danish Mission Society (Det Danske Missionsselskab). Secretary, Rev. Provost I. Vahl, North Olslu. I. 332. 116. 1869. Indian Home Mission to the Santals. Treasurer, Rev. V. Jacobson, Copenhagen. 1. 334. 117. 1872. Loventhal s Mission. President, Rev. A. S. Lund, Vium. I. 333. 118. 1884. The Red Karen s Mission. Secre tary, L. Schreuder, Askof . I. 334. NORWAY. 121. 1842. Norwegian Mission Society (Det Norske Missionsselskab). Secre tary, Rev. L. Dahl, Stavanger. II. 184. 122. 1873. The Schreuder Mission (Den norske Kirkes, Mission ved Schreuder). Secretary, Dr. G. Kent, Chris- tiania. II. 185. 123. 1888. Norwegian Mission among the Finns (Finnemissionen). Secretary, Rev. L. Dahl, Stavauger. II. 183. SWEDEN. 126. 1835. Swedish Missionary Society (Svenska Missionssiils-kapet). Secretary, Rev. Prof. H. W. Tottie, Stock holm. II. 371. 127. 1856. Evangelical National Society ("Den evangeliska Fosterlandsstiftelse). Secretary, Rev. H. B. Hammar, Stockholm. 11.371. 128. 1861. Jonkoping Society for Home and Foreign Missions (revived 1887) (Jonkoping Forening forinne ock ytre Mission). Secretary, J. Peter- sou, JOu Roping. II. 373. 129. 1865. Orebro Province Ansgarius Union (Orebro Liius Ansgariiforening). Secretary, Rev. H. B. Hammar, Stockholm. 130. 1874. Swedish Church Mission (Svenska Kyrkaus Mission). Secretary, Rev. Prof. II. W. Tottie, Stock holm. II. 372. 131. 1878. Swedish Missionary Union (Svenska Missionsforbundet). President, Mr. E. J. Ekmau, Kristinehain. II. 372. 132. 1880. Laplander s Mission s Friends (Lap- ska Missioueu s Va uner). Secre tary, A. U. Holmgren, Stockholm. II. 373. 133. 1885. Congo Children s Friends (in Gote- borg) (Kougobamen s Va"nner). Secretary, F. A. Peterseu, G5te- borg. 134. 1886. Oster Gotland s Ansgarius Union (Oster Gotland Ansgariiforening). Secretary, E. J. Lindblom, Joii- koping. II. 373. 135. 1887. Swedish Mission in China (Eric Falke Mission) (Svenska Mis- sionen, Kina). Secretary, Josef Holmgren, Stockholm. II. 373. FINLAND. 138. 1859. Finland Mission Society. Director, Pastor C. G. Tottermaun, Hel- singfors. I. 371. GERMANY. 141. 1732. Foreign Missions of the Church of the United Brethren (Moravians). Secretary, Rev. B. La Trobe, 29 Ely Place, London, E. C., Eng land. II. 129. LUTHERAN. 142. 1815. Basle Evangelical Mission Society. Secretary, Herr Th. Ohler, Basle, Switzerland. I. 137. 143. 1819. Leipsic Evangelical Lutheran Mis sionary Society. Secretary, D. J. Hardeland, Leipsic. I. 543. 144. 1824. Berlin Evangelical Missionary So ciety. Secretary, Rev. Dr. Wauge- man, Berlin. 1. 154. 145. 1829. Rhenish Missionary Society. Secre taries, Rev. Drs. Fabric and Schreiber. Barmen. II. 280. 146. 1836. Gossner s Missionary Society. Secre tary, Rev. Paul Gerhard, 31 Pots- darner Strasse, Berlin. I. 392. 147. 1836. North German Missionary Society. Secretary, Rev. F. M. Zahn, 26 Ellhorn Street, Bremen. II. 179. 148. 1840. St. Chrischona Pilgrim Missionary Society (Switzerland). Secretary, Rev. C. F. Spittler, Basle, Switzer land. 149. 1849. Hermannsburg Evangelical Luther an Mission. Secretary, Rev. Eg- mout Harms, Hermannsburg. I. 413. 150. 1882. Breklum Missionary Society. Secre tary, A. Fietisch, Breklum, Schleswick. I. 191. FOREIGN MISSIONARY SOCIETIES 582 FOREIGN MISSIONARY SOCIETIES HOLLAND. 155. 1797. Netherlands Mission Society, Evan gelical Church. Secretary, Rev. j. C. Neurdenburg, Rotterdam. II. 166. 156. 1846. Ermelo Missionary Society. Secre tary, Fr. Fries, Ermelo. I. 358. 157. 1849. Mennonite Missionary Society. Sec retary, Rev. T. Kuiper, Amster dam. II. 63. 158. 1856. Java Comite. Secretary, J. C. Groen- ewegen, Amsterdam. I. 503. 159. 1858. Dutch Missionary Society. Secre tary, Rev. B. F. Gerretsou , Rotter dam. I. 344. 160. 1859. Utrecht Missionary Society, Evan gelical. Secretary, Rev. Mr. Looyen. Utrecht. II. 448 161. 1859. Dutch Reformed Missionary Society. Secretary, Rev. F. Lion Cachet, Rotterdam. I. 344. 162. 1860. Christian Reformed Missionary So ciety. Secretary, Rev. Mr. Doii- uer, Leyden. I. 278. FRANCE. 165. 1822. Paris Society for Evangelical Mis sions among non-Christian Nations. French Protestant. (Societe des Missions Evaugeliques.) Secre tary, M. E. De Pressense, Rue Val-de-Grace; Director, M. A. Begner, Maison des Missions, 102 Boulevard Arago, Paris. II. 207. 166. 1874. Foreign Mission Board of the Free Churches of French Switzerland (Missions des Eglises libres de la Suisse Romande). French Prot estant. Secretary, Rev. Paul Leresche, Lausanne, Switzerland. I. 379. SANDWICH ISLANDS. 169. 1853. Hawaiian Evangelical Association. Secretary, Rev. O. P. Emerson, Honolulu. I. 412. NEW ZEALAND. 170. 1850. Melanesian Mission. Secretary of the English Committee, Rev. Will iam Selwyn, Bromrield Vicarage, R.S.O., Shropshire, England, or Rt. Rev. John R. Selwyn, D.D., Auckland, New Zealand. II. 58. 22. WOMAN S MISSIONAR Y SO CIETIES. 1. ENGAGED DIRECTLY IN MISSIONARY WORK. UNITED STATES. 180. 1861. Union Missionary Society. Unde nominational. Secretary, Miss S. D. Doremus, 41 Bible House, As- tor Place, New York, N. Y. II. 489. 181. 1881. Woman s Foreign Missionary Union of Friends. Secretary, Eliza C. Armstrong, Center Valley, Ind. II. 490. CANADA. 183. 1871. Canadian Woman s Board of Foreign Missions. Secretary, Miss Marv E. Baylis, 55 McGill College Avenue, Montreal. II. 491. ENGLAND. 185. 1825. Ladies Society for Promoting Edu cation in the West Indies. Epis copalian. Secretary, Miss A. M. Barney, 16 Lupus Street, St. George s Square, London, S. W. 186. 1834. Society for Promoting Female Edu cation in the East. Undenomina tional. Secretary, Miss Webb, 267 Vauxhall Bridge Road, London, S. W. II. 491. 187. 1852. Indian Female Normal School and Instruction Society, or Zenana Bible and Medical Mission. Un denominational. Secretary, Mrs. Gilmore, 8 York Terrace. Regent s Park, London, N. W. II. 491. 188. 1860. British Syrian Schools and Bible Mission. Undenominational. Sec retary, Miss A. Poulton, 18 Home- field Road, Wimbledon. II. 492. 189. 1866. The Net Collections. Episcopalian. Secretary, Miss E. Wigrain, 22 Upper Montagu Street, Montagu Square, London, W. II. 493. 190. 1881. Church of England Women s Mis sion Association. Secretary, Mk- M. A. Lloyd, 143 Clapham Road, London, S. W. 191. 1883. Helping Hands Association. Secre tary, Miss Beynon, 423 Fulham Road, London, S. W. II. 493. SCOTLAND. 197. 1863. Tabitha Mission at Jaffa. Unde nominational. Secretary, Miss E. Walker-Arnott, 24 St. Bernard s Crescent, Edinburgh. II. 493. 2. THOSE WORKING THROUGH OTHER GENERAL SOCIETIES. UNITED STATES. 201. 1868. Woman s Board of Missions, in con nection with A. B. C. F. M. Sec retary, Miss A. B. Child, No. 1 Congregational House, 1 Somerset Street, Boston, Mass. II. 493. ASSOCIATE BOARDS. a. Of the Interior. Secretary, Miss M. D. Wimrate, 59 Dearborn Street, Chicago, 111. b. Of the Pacific. Secretary, Mrs. J. H. Warren, 1316 Mason Street, San Francisco, Cal. c. Of the Pacific Islands. Sec retary, Mrs. George P. Castle, Honolulu, S. I. MKTHODIST. 203. 1869. Woman s Foreign Mission Society, Methodist Episcopal Church (North). Secretary, Mrs. J. T. Gracey, 161 Pearl Street, Roches ter, N. Y. II. 497. 204 1878. Woman s Board of Missions, Meth odist Episcopal Church (South). Secretary, Mrs. D. H. McGavock, Nashville, Tenn II. 499. 205. 1879. Woman s Foreign Missionary So ciety, Methodist Protestant Church. Secretary, Mrs. M. A. Miller, Box 1,065, Pfttsbur?, Pa. II. 500. FOREIGN MISSIONARY SOCIETIES 583 FOREIGN MISSIONARY SOCIETIES 206. 1874. Mite Society, African Methodist Episcopal Church. Secretary, Mrs. L. J. Coppin, 631 Pine Street, Philadelphia, Pa. II. 500. PRESBYTERIAN. 210. 1870. Woman s Foreign Mission Society of the Presbyterian Church (North). Secretary, Mrs. H. R. .Massey, 1334 Chestnut Street, Philadelphia, Pa. II. 500. ASSOCIATE BOARDS. a. Woman s Board of Foreign Missions of the Presbyterian Church. Secretary, Miss H. W. Hubbard, 53 Fifth Avenue, New York, N. Y. b. Woman s Presbyterian Board of Missions of the Northwest. Secretary. Mrs. George H. Laflin, 48 McCormick Block, Chicago, 111. c. Woman s Foreign Mission Society of Northern New York. Secretary, Mrs. Archibald McClure, 232 State Street, Albany, N. Y. d. Woman s Board of Missions of the Southwest. Secretary, Miss Agnes H. Fenby, 1107 Olive Street, St. Louis, Mo. e. Occidental Board of Foreign Missions of the Presbyterian Church. Secretary, Mrs. J. G. Chown, 933 Sacramento Street, San Francisco, Cal. /. Woman s North Pacific Pres byterian Board of Missions. Sec retary, Mrs. A. W. Stowell, 275 Clay Street, Portland, Ore. 211. 1875. Woman s Board of Foreign Missions of the Reformed (Dutch) Church. Secretary, Mrs. A. L. Cushing, 933 Park Avenue, New York, N. Y. II. 504 212. 1879. Woman s Board of Missions. Cum berland Presbyterian Church. Secretary, Mrs. J. C. McClurkiu, Evansville, Ind. II. 505. 213. 1884. Woman s Foreign Missionary So ciety, United Presbyterian Church. Secretary, Mrs. J. C. Doty, Belle- vue, Pa. II. 505. N.B. There is no organized Woman s Board connected with either the Presbyterian Church (South) or the Reformed Presbyterian (Cove nanter) Church. The ladies work directly in con nection with the General Boards. BAPTIST. 221. 1870. Woman s Baptist Foreign Mission Society (Northern Convention). Secretary, Mrs. O. W. Gates, Tremont Temple, Boston, Mass. II. 507. ASSOCIATE BOARDS. a. Woman s Baptist Foreign Mission Society of the West. Sec retary, Mrs. A. M. Bacon, 3032 South Park Avenue, Chicago, 111. b. Woman s Baptist Foreign Mission Society of California. Sec retary, Mrs. L. P. Huntsman, 2221 California Street, San Fran cisco, Cal. c. Woman s Foreign Mission Society of Oregon. Secretary, Mrs. E. S. Latourette, Oregon City, Ore. 222. 1873. Free Baptist Woman s Mission So ciety. Secretary, Mrs J. A. Low ell, Danville, N. H. II. 509. 223. 1884. Woman s Missionary Union Auxil iary to the Baptist Southern Con vention. Secretary, Miss Annie W. Armstrong, 10 East Fayette Street, Baltimore, Md. II. 510. 224. 1884. Woman s Executive Board of the Seventh-Day Baptist General Con ference. Secretary, Miss Mary F. Bailey, Milton, Wis. II. 510. OTHER DENOMINATIONS. 231. 1872. Woman s Auxiliary Board of Mis sions. Protestant Episcopal Church. Secretary, Miss Julia C. Emery, 21 Bible House, Astor Place, New York, N. Y. II. 510. 233. 1875. Woman s Foreign Mission Associ ation, United Brethren. Secre tary, Mrs L. R. Keister, Dayton, O. II. 511. 234. 1875. Christian Woman s Board of Mis sions (Disciples of Christ). Sec retary, Miss Lois A. White, 160 N. Delaware Street, Indianapolis,Ind. II. 512. 235. 1879. The Woman s Home and Foreign Missionary Society of the General Synod, Lutheran Church. Secre tary. Miss Mary Hay Morris, 406 N. Greene Street, Baltimore, Md. II. 512. 236. 1884. Woman s Mission Society, Evan gelical Association. Secretary, Eliza C. Armstrong, Centre Valley, Ind. II. 513. CANADA. 251. 1870. a. Woman s Baptist Missionary Union of the Maritime Provinces of Canada. Secretary, Mrs. John March, St. John, N. B. II. 514. 1876. b. Woman s Foreign Mission So ciety, E. Ontario and Quebec. Secretary, Miss Nannie E. Green, 478 St. Urbain Street, Montreal. c. Woman s Foreign Mission Society of Ontario. Secretary, Miss J. Buchan, 125 Bloor Street, E. Toronto. 252. 1876. a. Woman s Foreign Mission So ciety, Presbyterian Church of Can ada, Western Division. Secretary, II. 513. Mrs. A F. Robinson, Toronto. b. Woman s Foreign Mission So ciety, Presbyterian Church of Can ada, Eastern Division. Secretary, Mrs. Burns, Kent Street, Halifax, Nova Scotia. c. Montreal Woman s Mission So ciety of the Presbyterian Church in Canada. Secretary, Miss Sarah J. McMaster, 2672 St. Catherine Street, Montreal. 253. 1881. Woman s Mission Society, Method ist Church in Canada. Secretary, Mrs. E. S. Strachan, 113 Hughson Street, Hamilton, Ont. II. 515. FOREIGN MISSIONARY SOCIETIES 584 FOREIGN MISSIONARY SOCIETIES 254. 1886. Canadian Congregation*] Woman s Board of Missions. Secretary, Miss II. Wood, Ottawa, Ont. II. 515. 255. 1886. Woman s Auxiliary to Board of Missions of the Church of England in Canada. Secretary, Mrs. Ro berta E Tilton, Ottawa. II. 515. ENGLAND. 260. 1848. Coral Missionary Magazine and Fund of the C. M. S. Publish ers, Wells, Gardner & Co., London. II. 516. 261. 1859. Ladies Auxiliary of the Wesleyan Methodist Mission Society. Secre tary, Mrs. Mary W. Farrar, Wes leyan Mission House, Bishopsgate Street Within, London, E. C. II. 516. 262. 1865. Ladies Association in connection with S. P. G. Secretary, Miss Louisa Bullock, 19 Delahay Street, Westminster, London, N. W. II 517. 263. 1867. Ladies Association for the Support of Zenana Work and Bible Women in India, in connection with Baptist Mission Society. Secretary, Mrs. Angus, The College, Regent s Park, London, N. W. II. 5l7. 264. 1875. Ladies Committee of the London Missionary Society. Secretary, Miss Bennett, 14 Blomfield Street, London, E. C. II. 518. 265. 1877. Christian Work in France, under the care of Friends. Secretary, Mary S. Pace, 5 Warwick Road, Upper Clapton, London, N. II. 519. 266. 1879. Women s Missionary Association of the Presbyterian Church of Eng land. Secretary, Mrs. Carruthers, 44 Central Hill, London, S. E. II. 519. 267. 1880. Church of England Zenana Mission ary Society in co-operation with C. M. S. Secretary, Miss Mul- vaney, 6 Park Villas, Charlton Road, Blackheath, London, S. E. II. 519. SCOTLAND. 275. 1838. Church of Scotland (Established) Ladies Association for Foreign Missions. Secretary, Miss H. C. Reid, 22 Queen Street, Edinburgh. II. 520. 276. 1848. Ladies Society of the Free Church of Scotland for Female Education in India and South Africa. Secre tary, Rev. William Stevenson, M.A., Free Church Offices, Edin burgh. II. 521. 277. 1875. The Central Committee and Church Woman s Association for Foreign Missions of the Scottish Episcopal Church. Secretory, Miss E. M. Hope, 122 George Street, Edin burgh. II. 522. 278. 1880. United Presbyterian Church of Scot land Zenana Mission. Secretary, Mr. John Cochran, College Build ing, Castle Terrace, Edinburgh. II. 522. IRELAND. 283. 1874. Presbyterian Church of Ireland, Female Association for Promoting Christianity among the Women of the East. Secretary, Mrs. Park, Fort William Park, Belfast II 522. CONTINENTAL EUROPE. 285. Berlin Woman s Association. II 522. 286. Berlin Woman s Mission for China II. 522. 295. 1850. Ladies Committee at Stockholm for Furtherance of the Gospel among the Women of China. Lutheran. II. 522. 296. Stockholm Woman s Missions to North Africa. II. 373. HI. SPECIAL SOCIETIES. I. AID. (Not sending out special missionaries, but giving aid to other societies.) ENGLAND AND SCOTLAND. 301. 1691. Christian Faith Society. Episco palian. Secretary, Rev. H. Bailey, D.D., West Tarring Rectory, Worthing, Sussex. I. 278. 302. 1818. London Association in Aid of the Moravian Missions. Undenomiual tional. Secretary; Rev. B. La Trobe, 29 Ely Place, London, E. C. I. 554. 303. 1839. Foreign Aid Society. Undenomina tional. Secretary, Rev. H. Joy Browne, M.A., Barnet, Herts. 304 1848. Young Men s Association in Aid of Baptist Missionary Society. Sec retary, Mr. C. Hoi May, Mission House, 19 Furuival Street, Hoi- born, London, E. C. 305. 1855. China Mission in connection with Presbyterian Church of England. Secretary, Mr. R. R. Simpson, 22 Hill Street, Edinburgh, Scotland. 306. 1855. Turkish Missions Aid Society. Un denominational. Secretary, Rev T. \V. Brown, D.D., 32 The Avenue, Bedford Park, Chiswick, London. II. 424. 307. 1866. Indian Home Mission to the Sautals, Undenominational. Secretary, Archibald Graham. M.D., 1 Cham berlain Road, Edinburgh, Scot land. I. 334. 308. 1868. Missionary Leaves Association, Aux iliary to C. M. S. Secretary, Mr. H. G. Malaher, 20 Compton Ter race, Upper Street, Islington, Lou- don. N. II. 110. 309. 1869. Spanish, Portuguese, and Mexican Church Aid Society. Episcopalian. Secretary, Rev. L. S. Tugwell, 8 Adam Street, Adelphi, London, \V C. II. 361. 310. 1874. Association for the Free Distribution of the Scriptures. Secretary, Mrs. A. E. Robertson, Chesils, Christ Church Road, Hampstead, Lon don, N. W. I. 111. FOREIGN MISSIONARY SOCIETIES 585 FOREIGN MISSIONARY SOCIETIES 311. 1883. Central Agency for Foreign Mis sions, Special Funds. Episcopa lian. Secretary, Mr. G. Haynes, 54 Greshara Street, London, E. C. I. 239. b. BIBLE AND PUBLICATION SOCIE TIES. (Engaged directly in foreign work by employing colporteurs and distributing agents.) UNITED STATES. 321. 1816. American Bible Society. Undenom inational. The Secretaries, Bible House, Astor Place, New York, N. Y. I. 61. 322. 1826. American Tract Society. Unde nominational, The Secretary, 150 Nassau Street, New York, N. Y. I. 83. 323. 1824. Baptist Publication Society. The Secretary, the Times Building, New York, N. Y. I. 59. ENGLAND. 325. 1698. Society for Promoting Christian Knowledge. Episcopalian. Sec retary, Rev. W. H. Grove, M.A., Northumberland Avenue, Charing Cross, London, S. W. II. 347. 326. 1799. Religious Tract Society. Undenom inational. The Secretaries, 56 Pat ernoster Row, London, E. C. II. 278. 327. 1804. British and Foreign Bible Society. Undenominational. The Secre taries, Bible House, 146 Queen Victoria Street, London, E. C. I. 194. 328. 1830. Trinitarian Bible Society. Unde nominational. Secretary, Rev. E. W. Bullinger, D.D.,7 St. Paul s Churchyard, London, E. C. II. 409. 329. 1840. Bible Translation Society. Baptist. Secretary, Rev. Philip G. Scorey, East Dulwich, London. 330. 1841. Baptist Tract and Book Society. Secretary, Rev. George Simmons, Maiden Villa, Grauville Road, Sid- cup, Kent. 331. 1854. Pure Literature Society. Undenom inational. Secretary, Mr. Richard Turner, 11 Buckingham Street, Adelphi, London, W. C. II. 263. 332. 1880. Church of England Book Society. Secretary, Mr. John Shrimptou, 11 Adam Street, Strand, London, W. C. I. 279. SCOTLAND. 335. 1709. Society in Scotland for Promoting Christian Knowledge. Presbyte rian. Secretary, Mr. C. Nisbet, 23 York Place, Edinburgh. 336. 1793. Religious Tract and Book Society of Scotland. Undenominational. Sec retary, Rev. George Douglas, 99 George Street, Edinburgh. 337. 1860. National Bible Society of Scotland. Undenominational. Secretary. Rev. W. H. Goold, D.D., 224 W. George Street, Glasgow. II. 159. 338. 1884. Book and Tract Society of China. Undenominational. Secretary, Mr. A. Cuthbert, 14 Newton Terrace, Glasgow. I. 177. C. MISSIONS TO SEAMEN. (Not including many local organizations.) UNITED STATES. 351. 1828. American Seamen s Friend Society. Secretary, Rev. W. C. Stitt, D.D., 76 Wall Street, New York, N. Y. II. 319. ENGLAND. 355. 1803. British and Foreign Sailors Society. Secretary, Rev. Edward W. Mat thews, Sailors Institute, Shad- well, London, E. II. 317. 356. 1821. The Missions to Seamen. Command er W. Dawson, R.N., 11 Bucking ham Street, Strand, London, W.C. II. 318. CONTINENTAL EUROPE. 361. 1864. Society for the Preaching of the Gospel among Scandinavian Sail ors in Foreign Ports. (Foreniugeu til Evangeliets Forkyu- delse for Skandinaviske Somaend i fremmede Havne.) Secretary, Candidatus Theologioe Niels Aars, Nicolaiisen, Bergen, Norway. II. 318. 362. Danish Society for the Preaching of the Gospel among Scandinavian Sailors in Foreign" Ports. (Danske Forening til Evangeliets Fork3 ndelse for Skandiuaviske So- folk i fremmede Havne.) Sec retary, Pastor D. C. Prior, R.A.D., Copenhagen, Denmark. II. 318. 363. 1869. Swedish National Society. (Foster- lands-stiftelsen.) Secretary, Pastor H. B. Hammar, Stockholm, Swe den. II. 318. 364. 1880. Society for Preaching the Gospel among Finnish Sailors in Foreign Ports. (Forenningen forBeredande of Sjale- ward at Fiuska Sjorman i Utlaud- ska Hamnar.) Secretary, Pastor Elis Bergooth, Helsingfors, Fin land. II. 318. D. MEDICAL MISSIONS. UNITED STATES. 371. 1879. Philadelphia Medical Missions. Su perintendent, Dr. A. B. Kirkpat- rick, 519 South Sixth Street, Philadelphia, Pa. II. 226. 372. 1881. International Medical Missionary Society. Secretary, William S. Stuart, 131 West Seventieth Street, New York, N. Y. I. 476. 373. 1885. American Medical Missionary Soci ety. Secretary. Dr. H. M. Scud- der, Chicago, 111. II. 57. FOREIGN MISSIONARY SOCIETIES 586 FOREIGN MISSIONARY SOCIETIES ENGLAND AND SCOTLAND. 391. 1840. Edinburgh Medical Missionary Soci ety. N-cretary, Rev. John Lowe, F.R.C.S.E., 50 George Square, Edinburgh. I. 351. 392. 1874. Children s Medical Mission. Unde nominational. Secretary, Miss Annie R. Butler, 104 Peuthertou Road, London, N. I. 246. 393. 1877. Jaffa Medical Mission. Secretary, Miss Cooke, 68 Mildmay Park, London, N. 1. 480. 394. 1878. Medical Missionary Association. Un denominational. Secretary, Dr. James L. Maxwell, M.A., 104 Pentherton Road, London, N. 395. 1881. Medical Mission among Armenians. Secretary, Mrs. W. C. Brailhwaite, 312 Camden Road, London, N. 396. 1887. Tonjoroff Cottage Hospital and Mis sion at Philippopolis, Bulgaria. Secretary, Mr. M. Braithwaite, 312 Camden Road, London, N. E. SUNDAY-SCHOOL SOCIETIES. 411. 1803. Sunday-School Union s Continental Mission. Secretary, 55 and 56 Old Bailey, London, E. C., Eng land. II. 369. 412. 1824. The American Sunday-School Union. Secretary of Missions, Rev. James M. Crowell, D.D., Philadelphia, Pa., U.S.A. II. 367. 413. 1856. The Foreign Sunday-School Asso ciation. President, Albert Wood ruff, 130 State Street, Brooklyn, N. Y. ( U. S. A. II. 368. F. INDIVIDUAL AND MISCELLANE OUS. UNITED STATES. 421. 1874. Ellichpur Faith Mission. Secretary, Rev. J. W. Sibley, Ellichpur, Berar, C. P. India. II. 453. 422. 1877. Telugu Mission (Rev. C. B. Ward). Secretary, Rev. C. B. Ward, Se- cuuderabad, India. II. 391. 423. 1884. Akola Mission, India. Secretary, Rev. M. B. Fuller, Akola, Berar, C. P. India. I. 34, 424. 1885. Inhambane Mission. Secretar} r , Rev. H. Agnew, Inhambane, South Af rica. 425. 1885. Bassa Mission. Africa. Secretary, Rev. William Allan Fair, Bassa, West Africa. I. 142. 426. 1885. Pentecost Bands of the Free Meth odist Churches of the United States. Secretary, Rev. Vivian A. Dake, 104 Fmnklin Street, Chicago, 111. II. 214. ENGLAND. 441. 1792. Sierra Leone Mission Society for the Spread .of the Gospel at Home and Abroad (in connection with C. M. S.). Secretary, Rev. Thomas Dodd, Worcester. * I. 283. 442. 1834. German Baptist Mission. Secretary, Rev. F. Horace Newton, 11 Bis marck Road, Highgate Hill, Lon don. 443. 1862. Bible Stand, Crystal Palace. Unde nominational. Secretary, Mr. \V. Hawke, Bible Stand, Crystal Pal ace, Sydeuham, London/S. E. I. 167. 444. 1866. Children s Special Service Mis-inn. Undenominational. Secretary, Rev. Henry Haukinson, 13 War wick Lane, Paternoster Row, Lou- don, E. C. I. 246. 445. 1866. Spezia Mission for Italy and the Levant. Secretary, Mr. Eliot How ard, J. P., Walthamstow, Essex. II. 362. 446. 1871. Evangelical Mission, known as Mr. Pascoe s Work in Mexico. Repre sentative in England, Mr. John Mercer, 29 Queen s Road, South- port. II. 21(i. 447. 1871. Evangelistic Mission to France, known asMcAll Mission to France. Undenominational. Secretary, Mr. Robert McAll, 17 Tressillian Cres cent, St. Johns, London, S. E. II. 42. 448. 1871. Belleville Mission, Paris. Secretary, Miss de Brofin, 3 Rue Clavel, Belle ville, Paris. I. 146. 449. 1871. Mission to Italian Soldiers. Secre tary, Miss Annie M. Stoddard, 36 Dennington Park, West Hump- stead, London, N. W. I. 365. 450. 1872. East London Institute for Home and Foreign Missions. Secretary, Dr. H. Grattan Guinness, Harley House, Bow, London, E. I. 346. 451. 1873. Foreign Evangelization Society. Un denominational. Secretary, Hon. Rev. Horace Noel, Wokiug-Sur- rey. I. 376. 452. 1874. The Cowley Brotherhood, associate with the S. P. G. Secretary, Rev. Father Superior Cowley, St. John, Oxford. 453. 1875. Bethel Santhal Mission. Secretary, Miss M. C. Gurney, Granville Road. Eastbourne. I. 161. 454. 1875. Highway and Hedges Mission, Cud- dalore, India. Secretary, Miss C. M. S. Lowe, 12 Dafforne Road, Upper Tooting, London, S. W. I. 417. 455. 1876. Birmingham Young Men s Foreign Missionary Society. Secretary, Mr, W. H. Silk, Needless Alley. New Street, Birmingham. II. 533. 456. 1876. Pastor Lopez Rodriguez Mission in Figueras, Northeastern Spain. Secretary, Rev. J. C. S. Matthias, Adringham Vicarage, Saxmund- ham, Sussex. I. 369. 457. 1876. The Kolar Mission, Mysore, India. Secretary, Miss Helen James, Fair View, Seven Oaks, Kent. I. 529. 458. 1879. Oxford Mission to Calcutta, associate wilh S. P. G. Secretary, Rev. J. O. Johnstone, Principal of St. Stephen s House, Oxford. II. 204. 459. 1879. Mission to Kafirs. Hock Fountain, Natal. Secretary, Mrs. E. Foth- ergil, Pierremont Crescent, Dar lington. II. 286. 460. 1882. The Church Army, India, associate FOREIGN MISSIONARY SOCIETIES 587 FOREIGN MISSIONARY SOCIETIES with S. P. G. Secretary, Rev. W. Carlile, 128 Edgware Road, Lon- dou, W. 461. 1883. Methodist Mission to Palestine. Sec retary, Rev. G. Piercy,276 Burdett Road, London, E. II. 111. 462. 1885. Breton Evangelical Mission. Unde nominational. Secretary, Mr. J. Wates, 4 Princess Road, Lewis- ham, Kent. I. 192. 463. 1885. Normandy Protestant Evangelical Mission. Secretary, Rev. Ran dolph E. Healey, B.A., Lower Crumpsall Rectory, Manchester. 464. 1887. Joyful News Foreign Mission. Sec retary, Rev. Thomas Champuess, "Joyful News" Home, Rochdale. 465. 1887. Gopalguuge Evangelical Mission, In dia. Secretary, Rev. N. M. Bose, Gopalguuge, India. SCOTLAND. 471. 1854. Spanish Evangelization Society. Secretary, Mrs. Maria D. Peddie, 8 Granville Terrace, Edinburgh. II. 861. 472. 1868. Association for the Support of Miss Taylor s Moslem Girls School, Beirut. Undenominational. Sec retary, Mr. William Ferguson, Kinmuudy House, Mintlaw, Ab- erdeeushire. I. 111. 473. 1872. Lebanon Schools for Children of Mohammedans, Druses, Maro- nites, and Greeks. Secretary, An drew Scott, Esq., C.A., 2 York Buildings, Edinburgh. I. 542. 474. 1874. Mission to the Lepers in India. Un denominational. Secretary, Mr. Wellesley C. Bailey, 17 Glengyle Terrace, Edinburgh. I. 545. 475. 1877. Evangelical Mission to Upper Zam besi. Undenominational. Secre tary, Mr. Richard H. Hunter, 27 Jamaica Street, Glasgow. I. 365. 476. 1880. Soul Winning and Prayer Union. Secretary, Mr. J. C. Smith, New- port-on-Tay, N. B. II. 356. 477. 1881. F. S. Arnot Mission to Central Africa. Representative in Eng land, Mr. John Mercer, 29 QueerT s Road, Southport, England. 1. 107. 478. 1887. Mission to the Chinese Blind. Un denominational. Secretary, Mr. William J. Slowau, 224 West George Street, Glasgow. I. 275. IV. MISSIONS TO THE JEWS. GENERAL ARTICLE. I. 505-515. ENGLAND. 500. 1809. London Society for Promoting Christianity among the Jews. Secretary, Rev. W. Fleming, LL.B., 16 Lincoln s-Inu-Fields, London, W. C. 501. 1842. British Society for Propagation of the Gospel among the Jews. Sec retary, Rev. John Dunlop, 96 Great Russell Street, Bloomsbury, London, W. C. 502. 1856. Mildmay Mission to the Jews. Sec retary, Rev. J. Wilkinson, 79 Mildmay Road, London. N. 503. 1856. Mission to Jews in Paris. Secretary, Mr. Alexander Donaldson, 6 Rue Malhar, Paris, France. 504. 1867. Jewish Mission of the Presbyterian Church of England. Secretary, Rev. John Eclmoud, D.D., 60 Beresford Road, Highbury, Lon don, N. 505. 1876. Parochial Mission to the Jews Fund. Episcopalian. Secretary, Rev. John Schor, Arundel House, Victoria Embankment, London, W. C. 506. 1888. Rabiuowich Council in London. Undenominational. SCOTLAND. 511. 1842. Church of Scotland Committee for the Conversion of the Jews. Sec retary, Mr. John Tawse, W.S., 21 St. Andrew s Square, Edinburgh. 512. 1843. Free Church of Scotland Commit tee for Conversion of the Jews. Secretary, Rev. William Affeck, D.D., Auchtermuchty, N. B., Scotland. 513. 1846. Church of Scotland Ladies Asso ciation for the Christian Educa tion of Jewish Females. Presby terian, Scotland. 514. 1885. Jewish Mission of the United Pres byterian Church. 515. 1885. Scottish Home Mission to Jews. The Edinburgh Society for Promot ing the Gospel among Foreign Jews, Seamen, and Emigrants. IRELAND. 518. 1842. Presbyterian Church of Ireland Jewish Mission. Secretary, Rev. George McFarland, 12 May Street, Belfast, Ireland. GERMANY. 521. 1667. Edzard Stiftuug (Edzard Fund). Hamburg. 522. 1822. Die Gesellschaft zur Beforderung des Christenthuuis unter den Ju- den (Society for Promoting Chris tianity among the Jews). Berlin. 523. 1822. Der Evangelisch-Lutherische Sach- sische Haupt-M issionsverein (Chief Society for Evangelical Lutheran Mission in Saxony). Dresden. 524. 1842. Der Rheiuische Westfalische Verein filr Israel (The Rhenish-West- phalian Society for Israel). Co logne. 525. 1871. DerEvangelisch-LutherischeCentral- verein fur die Mission unter Israel (Central Society for Evangelical Lutheran Mission among the Jews). Leipzig. SWITZERLAND. 531. 1830. Der Verein der Freunde Israels in Basle (The Society of Friends of Israel in Basle). Basle. FOREIGN MISSIONARY SOCIETIES 588 FOREIGN MISSIONARY SOCIETIES THE NETHERLANDS. 535. 1844. De Netherlandsche Vereenigiug hot medevverking aan de uitbreiding van het Christeudou, onder de Ju- den (The Netherland Society for the Promotion of Christianity among the Jews). Amsterdam. 536. 1863. De Nederlaudsche Vereeuigung voon Israel. (The Netherlaud Society for Israel). Amsterdam. 537. 1875. Christelojke Gereformeerde Zend- ing ouder Israel (Christian Re formed Mission to Israel). Al- blasserdam. FRANCE. 541. 1888. Societe fraucaise pour 1 Evangelisa- tion d Israel (French Society for the Evangelization of Israel). Paris. NORWAY, SWEDEN, DENMARK. 545. 1856. Evaugeliske Fosterlands Stiftelsen (Evangelical National Society). Stockholm. 546. 1865. Central Komiteen for Israelsmis- sionen (The Central Committee for the Jewish Missions). Christiauia. 547. 1877. Syenska Missions forbundet (Swed ish Mission Society). Stockholm. RUSSIA. 551. 1870. The Baltic Mission among the Jews. Riga. 552. 1883. Joseph Rabinowitsch s Mission in Kisheuew. UNITED STATES. 555. 1878. The Church Society for Promoting Christianity among the Jews. New York. 556. 1878. Zions foreningen for Israelsmis- sionen blaudt norske Luthenmere. Amerika (The Norwegian Lu theran Zion Society in America for Mission to Israel). Chicago. 557. 1882. The Hebrew Christian Work in New- York. 558. 1883. The Jewish Mission of the Evangeli cal Lutheran Synod of Missions. St. Louis. 559. 1886. The Methodist Mission to the Jews. Galena, 111. 560. 1886. The Wesleyan Mission to the Jews. Oxford, Ga. 561. 1887. The Hebrew Christian Work in Chicago. ABBREVIATIONS. A. B. C. F. M American Board of Commissioners for Foreign Missions. A. B. M. U American Baptist Missionary Union. A. B. S.. American Bible Society. B. F. B. S British and Foreign Bible Society. B. M. S Baptist Missionary Society (England). C. I. M China Inland Mission. C. M. S Church Missionary Society. Evan Evangelical. Herrm Herrmansburg. I. F. N. S Indian Female Normal School and Instruction Society. L. M. S .London Missionary Society. Luth Lutheran. M. E Methodist Episcopal. Med Medical. Melan Melanesian. Miss Mission. Pres Presbyterian. Prot. Epis Protestant Episcopal. Ref Reformed. R. T. S Religious Tract Society. Rhen Rhenish. S. P. C. K Society for the Propagation of Christian Knowledge. S. P. G Society for the Propagation of the Gospel. Unit United (Meth. and Pres.). Wes. Meth Wesleyan Methodist (England). W. B. M Woman s Board of Missions. W. F. M. S Woman s Foreign Missionary Society. Y. M. C. A Young Men s Christian Association. APPENDIX D. LIST OF MISSIONARY STATIONS. The word "station" is used by different societies in widely different ways. In this list it in cludes any place where there is permanent missionary work carried on either with the residence or under the immediate superintendence of a missionary. It thus includes a number of places that are by some called out-stations. This list was based upon one prepared by W. E. Blackstone, Esq., of Oak Park, 111., and kindly furnished by him to the editor, and has been compared with the published reports of the different societies and whatever other sources were available. It is aimed to include every place mentioned in the reports when the accompanying statements seemed to imply a work of permanent value. To include every name mentioned would in not a few cases, be misleading. It will inevitably hap pen that some names have been omitted which should have been inserted, and some inserted which might well have been omitted. In the European missions of the Baptist and Methodist Societies only those places have been retained where there are foreign missionaries either resident or in immediate charge The table has been arranged on the following plan: Immediately succeeding the name of the station are indicated the volume and page of the Encyclopedia where there is a special account of the place. (Reference in other articles will be found in the general index.) Then comes the geographical section; then the number of the society at work, as per Appendix C, immediately preceding; and last, the number and section of the Map where the place is located. A star inde- cates that the location is not exact, but is estimated. Thus: Agra is described in vol. 1, page 33, of the Encyclopedia; is located in Rajputana, India; is occupied by the Methodist Episcopal Church (North), 13; the Church Missionary Society, 72; the Baptist Missionary Society, 77; and the Edinburgh Medical Missionary Society, 391: and will be found on Map No. VIII., section J. 4, Maps I. to XV. are in Vol. I.; XVI. to XXVI. in Vol. II Absolute accuracy in such a work is almost impossible, and although great care has been taken mistakes will undoubtedly appear. Aana (I. 1), Samoan Isl., Pac. Aangeleken (I. 1), Natal, Africa, Ababa (I. 1), Banks Isl., Pac. Abaco (I. 1), Bahamas, Abeih (I. 1), Syria, Abeokuta (I. 2), Yoruba, Africa, Abetifl (I. 2), Ashanti, Africa, Abokobi (I. 2), Gold Coast, Afr., Abome (I. 3), Aburi (I. 2), Accra (I. 4), Ada (I. 5), Dahomey, Africa, Gold Coast, Afr., Gold Coast, Afr., Gold Coast, Afr., Adabazar (I. 5), Asia Minor, Adachi (I. 5), Japan, Adalia (I. 5), Asia Minor, Adams, see Amanzimtote. Adamshoop(I. 5), Orange Free State Africa, Adana (I. 5), Asia Minor, Addington (I. 5), New Zealand, Adelaide (I. 5), Kaffraria, Africa, Adelaide (I. 5), Australia, Aden (I. 6), Arabia, Adiabo <l. 6), Old Calabar, Afr., Admiralty I. (1.6), South Pacific, Adrianople (I. 6), European Turkey, Agarpara (I. 32), Bengal, India, Agra (I. 33), Rajputana, Ind., Aguasealientes (1. 33), Mexico, Agune (I. 33), Japan, Ahmadabad(1. 33), Bombay, India, Ahmadnagar(1.33), Bombay, India, Aidin (I. 33), Asia Minor, Aintab (I. 34), Asia Minor, Aitutaki (I. 34), Hervey Isl., Pac , Aiyonsh (I. 34), British Columbia, Canada, Ajimadidi (I. 34), Celebes, E. Ind., Ajmere (I. 34), Rajputana, India, Ajuthia (I. 34), Siam, Akamagasika, Japan, Akasa (I. 34), Niger, Africa, Akashi (I. 34), Japan, Akidu (I. 34), Madras, India, 62 (XXI. J. 1) 126 (IV. J. 8) 170 (XIX. I. 9). 77, 81 (XXVI. E. 1) 24 (XXV. G. f) 72, 81 (V. I. 9) 142 (V. G. 9) 142 (V. G. 9) 81 (V. I. 9) 142 (V. H. 9) 81 (V. H. 10) 142 (V. H. 10) 1 (XXV. D. 2) (XV.) (XXV. D. 6) 327 144 (IV. G. 8) 1, 27 (XXV. F. 5) 82 71, 104 (IV. H. 10) 83, 85, 86 72,103(11. K. 9) 104 (V. K. 10) (XIX. F. 6) 1 (XI. I. 7) 72 (VII. I. 6) 13, 72, 77, 391 (VIII. J. 4) 5. 15, 30 (XX. E. 4) 13 (XV. D. 6*) 109 (VIII. E. 8) 71 (XVII. B. 1) 1 (XXV. B. 5) 1 (XXV. H. 5) 62 (XXI. E. 9) 72 (XIV. D. 5*) 155 (XVIII. L. 7) 13,71, 104 (VIII.G. 4) 24 (XXIV. C. 6) (XV. D. 5) 72 (V. J. 10) 1 (XV. F. 5) 52 (VII. B. 12) Akita (I. 34), Japan, A kola (I. 35), Cent. Prov.. Ind., Akra, Bengal, India, Akropong, Gold Coast, Afr., Albany (I. 39), James Bay, Can., Alenso (I. 39), Niger. Africa, Aleppo (i. 39). Asia Minor, Alert Bay (I. 39), British Columbia, Canada, Al exand re tta(1 . 40), Sy ria, Alexandria (I. 41), Egypt, Algiers (I. 41), Algiers, Aligarh (I. 41), N. W. Provinces, India, Alipur (I. 41), Bengal, India, Aliwal. North (I. 41), Kaffraria, Afr., Allahabad (I. 41), N. W. Provinces, India, Alleppi (I. 42), 36 13 72 142 72 72 1 (XV. I. 3) (VIII. I. 10) (VII. H. ?*) (V. H. 9) (XIV. I. 5) (V. J. 9) (XXV. H. 6) Almora (I. 42), Alwar (Ulwar) (I. 42, II. 427), Alway (I. 42), Amahei (I. 42). Travancore, Ind., N. W. Provinces, India, 72 (XIV. D. 5) 1 (XXV. G. 6) 26,542(11. E. 1) 511 (VI. G. 1) 72 (VIII. J. 3) 77 (VII. H. 6*) 85 (IV. H. 9) 13,24,72.77(VII.B.4) 72 (XVII. C. 10) Rajputana. India, Madras, India, Cernin, E. Ind., Amalapuram(I.42).Madras, India, Amalienstein(I.42),CapeColony,Afr. Amanzimtote (Adams) (I. 42), Natal, Africa, Arnraoti (I. 42), Cent. Prov., Ind., Amasia (I. 42), Asia Minor, Ambala (Urribala) (I. 43). Punjab, India, Ambato (Manam- bato?). Madagascar, Ambatoliarariana (1. 43), Madagascar, Ambatonakanga (1. 43), Madagascar, Ambohibeloma (1. 43), Madagascar, Ambohimandroso (I. 43), Madagascar, Ambositra (I. 43), Madagascar, 62 104 72 144 1 103 1 (VIII. K. 1) (VIII. I. 4) (XVII. D. 9*) (XVIII. A. 2) (VII. C. 12) (IV. E. 10) (IV. J. 8) (VIII. J. 10) (XXV. G. 3) 24 (XXII. F. 6) 121 (XVI. D. 10) 71 (XVI. D. 6*) 62, 93 (XVI. D. 6*) 62 (XVI. D. 6) 62 (XVI. D. 9) 62 (XVI. D. 7) NOTE. The first figures indicate the vol. and page of the Encylopedia; the third column corresponds to the numbers in Appendix C; the last column shows number and section of Map. 589 MISSIONARY STATIONS 590 MISSIONARY STATIONS Amboyna Island (I. 43), Moluccas, E. Ind. Ambrim Lsl.(1.43), New Hebrides, Pacific, Amguri (Molung) (I. 85), Assam, Amoibie (I. 85), Natal, Africa, Amoy (I. 85), China, Ampainariuana (I. 85). Madagascar, Amparibe (I. 85), Madagascar, Ainritsar (I. 85), Punjab, India, Amroha (I. 86), N. \V. Provinces, India, Amurang (I. 86), Celebes, E. Ind., Anaa Isl. (I. 86), Paumotu I., Pac., Analekely (I. 86), Madagascar, Anand (I. 86). Bombay, India, Anandapr(I. 86),Madras, India, Andai (I. 86), New Guinea, Malaysia, Andohalo CI. 86), Madagascar, Andovoranto(1. 86), Madagascar, Aueityum (I. 87), New Hebrides, Pacific, Gaboon, Africa, Asia Minor, Angom (I. 8T), Angora (I. 87), Anhalt Schmidt (I. 87), Anikadu (I. 88). Madagascar, Japan, , Surinam, So. Am., Jamaica, W. Ind., Madagascar, Antigua, W. Ind. ,7 North Syria, Gold Coast, Afr., Cape Colon}-, Afr. Madras, India, Aniwa Isl. (I. 88), New Hebrides, Pacific, Anjako (see An- yokei (I. 88), Slave Coast, Afr., Ankadibevava (I. 88), Annaka (I. 88), Annaszorg (I. 81 Annotto (I. 88), Antananarivo (I. 88), Antigua (I. 89), Antioch (I. 89), An urn (I. 89), Aomore (Awo- mori) (I. 89), Japan, Apaiang (I. 89), Gilbert Isl., Pac., Apemana Island, (I. 89), Gilbert Isl., Pac., Apia (I. 89), Samoan Isl., Pac., Appelsbosch(1. 89), Natal, Africa, Arabkir (I. 93), Eastern Turkey, Arcot (I. 95), Madras, India, Arialur (Aryalur) (I. 95), Madras. India, Arjeplong (I. 96), Lapland. Arkadu, Madras, India, Arkibo (I. 96), Abyssinia, Afr., Arkona (I. 96), So. African Rep., (Transvaal), Arkpnam (I. 96), Madras, India, Ami (I. 107), Madras, India, Aru Isl. (I. 107), Moluccas Islands, Malaysia, Arouca, Trinidad, W. Ind., Arthington(1.107), Congo Free State, Africa, Asaba (I- 107), Niger, Africa, Asansol (I. 107), Bengal. India, Ashapura (1. 107), Rajputana, India, Assisippi (I. 108), Canada, Assioot (I. Ill), Egypt, Tokelau Isl., Pac., 155 (XVIII. M. 9) 02 (XIX. J. 10) 3 (XXIV. A. 1) 120 (IV. J. 7) 25, 62, 90 (X. J. 9) 62 (XVI. D. 6*) 62 (XVI. D. 6*) 72 (XXII. E. 5) 13 (VIII. J. 2) 155 (XVIII. L. 7) 165 (XXI. H. 9) 62, 93 (XVI. D. 6) 109 (VIII. F. 8) 142 (XVII. D. 6). 160 (XIX. C. 7*) 62 (XVI. D. 6) 71 (XVI. E. 6) 51,103(XIX. J. 11) 24 (III. B. 4*) 1 (XXV. E. 3) 144 (IV. G. 10) 71,143 (XVII. F. 9) (XIX. J. 11) 147 (V. I. 9) (XVI. D. 6*) (XV. H. 5) (IX. J. 2) (XXVI. K. 1) 62, 71, 121 (XVI. D. 6) 1, 81, 141 (XXVI. J. 3) 1, 36 (XXV. G. 6) 142 (V. G. 9) 13 (XV. I. 2) 170 (XIX. K. 5) (XIX. L. 6) (XXI. K. 1) (IV. K. 8*) (XXV. H. 4) (XVII. F. 7) (XVII. G. 5) (XVII. F. 6) (II. H. 8) 144 (IV. J. 5) 101 (XVII. F. 7) 25 (XVII. F. 7) 170 62 126 1 25 71 131 25 127 ISO mi (XVIII. B. 3) (XXVI. K. 6) 13, 14 Gil- D. 5) 72 (V. J. 9) (VII. H. 7*) Atafu (I. Ill), Athens (I. 112), Atsusa(I. 112), Atiu (I. 112), Greece, Nagoya. Japan, Hervey Islands, Polynesia, New Zealand, UK n M 69 (VIII. G. 5*) (XIV. F. 5) (II. E. 3) (XXI. B. 7) Auckland, Aurangabad(I.112),Nizam s Domin ions, India, Austral Isl.(I.112). Paciflc, 3. 20, 28 (XL F. 10) 13 (XV. G. 5*) 62 (XXI. E. 9) 72, 85, 82 Aux Cayes, Azabu, Baa (I. 117), Haiti, W. Indies, Japan, East Indies, Moluccas, E. Ind., Bengal, India, Baalbek (I. 117), Syria. Babau (I. 117), East Indies. Babberlsl., Backergunge (1.117), Badagry (I. 117), Slave Coast, Afr , Badaon (I. 117), N. W. Provinces, India, Baddegamafl.l 17), Ceylon. India, Badulla (I. 117), Ceylon, India, Backsete, Lapland, 72 62 20 50 155 24 155 (VIII. G. 11) (XXI. G. 10) (XXVI, F. 3) (XV.) (XVIII. K. 11) (XXV. G. 7*) (XVIII. K. 11) (xvni. M. r> (VII. I. 6) (V. I. 9) 13 (VIII. J. 3) 72 (VII. I. 10*) 71 (VII. J. 13*) 132 Bagdad (I. US), Mesopotamia, Ty., 72 (XXV. L. 8) Baghchejik (Bar- dezagU. 118), Asia Minor, 1 (XXV. C. 2) Bagore (I. 118), Egypt, 26 (II. B. 3*) Bahawa (Barliar- wu)(I. 118), Bengal. India, 72 (VII. G. 4) Bahia (I. 118), Brazil. So. Am., 5, 24 (IX. J. 6) Bahia Blanca, Argentine Repub lic, So. Am., 73 (IX. F. 10) Burma. 3 (XXIV. B. 2) Bahmo (I. 118), ,.,,...,... Bahraich(I. 118), N. W. Provinces, India. Baihmdi (I. 118), Benguela, Africa, Balasore (I. 118), Bengal, India, Balearic Islands (I. 118), Spain. Bali Isl. (I. 118), East Indies, Balige (I. 118), Sumatra, E. Ind., Balli (or Shoa) (I. 119), Abyssinia. Banana I. (1. 120), Sierra Leone, Afr. Banda (I. 120), N. W. Provinces, India, Banda (I. 120). Moluccas, E. Ind. Bandawe (I. 120), LakeNyassa, Afr. Bandevengd. 120), Java, Bangalore (1. 120), Madras, India, Bangkok (I. 120), Siam, Bandjermasing (I. 120), Borneo, Bankipore(1.120), Bengal, India, Bankura (I. 120), Bengal, India, Bansko (I. 120), European Turkey Banting (I. 120), Borneo, E. Ind., Bannu (Banu) (I. 120), Punjab, India, Banza Manteke Congo Free State, (I. 130), Africa, Bapatla (I. 130), Madras, India, Baraka (I. 136), Gaboon, Africa, Barasat (I. 136), Bengal. India, Barbadoes(1.136), West Indies, Barcelona*!. 136), Spain. Bardezag (I. 136), Asia Minor, Bardwau (see Burd\van)(I.136),India, Bareilly (I. 136), N. W. Provinces, India. (VII. B. 2) (III. D. 9) (VII. G. 8) 81 160 (XVIII. H. 11) 5 (XVIII. A.6*) 148 ,82 (II. H. 10) (V. C. 9) 71 (Vn. A. 4) , 159 (XVIII. M. 7) ,101. 103(111. J. 8) 159 (XVIII. E. 10) 13, 62, 71. 81. m (XVII. E. 7) 3, 24 (XXIV. C. 6) 145 (XVIII. H. 9) (VII. E. 4*) (VII. G. 6) (XI. F. 7) (XVIII. G. 7) 72 (XXII. B. 4) 3 (III. C. 6) 3 (VII. A. 13*) 24 (III. B 4) 77 (VII. H. 6) 81.141(XXVI. K. 5) 3,81 1, 36 (XXV. C. 2) (VIII. K. 3) (VIII. K. 2) (VII. J. 6) Barisal (I. 136), Bengal, India, Barkly (I. 136), West Griqualand (Transvaal).Afr. Baroda (I. 136), Bombay, India, Barrackpur (1. 136), Bengal, India, Barripur, Bengal. India, Barthelemy(1. 136), Leeward Islands, West Indies, Basksele (I. 136), Lapland, Bassa (I. 142). Liberia, Africa, Bassein (I. 143), Burma, Bassim, Cent. Provs.. Ind., Batata, Punjab, India, Batalagundi, Madras, India, Batanga (I. 143). Corisco, Africa, Batavia (I. 143), Java. Bathurst, Gambia. Africa, Batjan (I. 143), Moluccas, E. Ind., Batticotta, Ceylon, India, Batticaloa (1.144), Ceylon, India, Battleford(1.144), Manitoba, Can., BatunaDua(I.144).Sumatra. E. Ind., Bauro Island, Solomon s Isl., Pacific. Bayneston(1.144), Congo Free State, Africa. Baziyia (I. 144), Kaffraria, Africa, Beaconsfield (1.145). Cape Colony. Afr., Beawr (Beawar) (I. 145), Rajputana. India, 104 Bedford (I. 145), Kaffraria, Afr., 71 Beechamville (I. 145), Jamaica, W. Ind., 81 Beekhuyzen(I.145),8urinam.So.Ani., 141 Begoro (I 145), Gold Coast, Afr, 142 Beirut (I. 146). Syria, 24 Belgaum (I. 146), Bombay, India, 62 Belize (Belige) (I. 14(1,, Honduras, C. Am. ,81 (XXVI. B. 3) Bellary (I. 146), Bladras, India. 13, 62 (XVII. D. E) Bell Town (1. 147), Cameroons, Afr., 77 (III. B. 2*) Benares (I. 14S>, N. \V. Provinces, India, 02.72.77.S1 (VII. D.4) Beuguela (I. 152), Benguela, W. Afr, 1 (III. C. 9) Beni Ada (I. 152), Egypt, 26 (II. E. 3) 62, 71 (IV. G. 7) 13 (VIII. F. 8) 81 (VII. H. 6) 71 (VII. H. 7*) 141, 85 (XXVI. J*) 132 20 (V. E. 10) 3 (XXIV. A. 5) 72 (VIII. I. 10) 72 (XXII. E. 5) 1 (XVII. D. 10) 24 (III. B. 3) 158,161 (XVIII. E.10) 72 (V. B. 6) 160 (XVIII. M. 8) 1 (VII. I. 9) 71, 81 (VII. K. 12) 72 (XIV. F. 6) 158 (XVIII. C. 7 170 (XIX. I. 8) 77 (III. C. 6*) 141 (IV. J. 9) 71. 144 (IV. F. 8*) (VIII. G. 5) (IV. I. 10*) (XXVI. J. 1) (IX. J. 2) (V. G. 9) (XXV. G. 8) (XVII. B. 4) NOTE. The first figures indicate the vol. and page of the Encylopedia: the third column corresponds to the numbers in Appendix C; the last column shows number and section of Map. MISSIONARY STATIONS 591 MISSIONARY STATIONS Benita (I. 152), Corisco, Africa, 24 (III. B. 3) Benoob (I. 152), Egypt, 26 (II. E. 3) Berea (1. 154) Orange FreeState, Africa, 141,165(IV. H. 8) Berg-en-Dal(I.154), Dutch Guiana, South America, 141 (IX. J. 2*) Berhampore (I. 154), Madras, India, 13,62, 78(VII.E. 10) Beroa, Cape Colony, Afr., 141 (IV. D. 10) Beroa, Basuto-land, Afr., 165 (IV. I. 8*) Bersaba (I. 160), Namaqua-land, Africa, 145,149 (IV. D. 6) Betafo (I. 160), Madagascar, 121 (XVI. D. 7) Bethania, Mosquito Coast, Cent. Am., 141 (XXVI. C. 5) Bethaniend. 160),Natnaqua-land,Afr.,145 (IV. C. 6) Bethanien (1. 160), Orange Free State, Africa, 144 (IV. H. 8) Bethanien (1. 160), Gt. Namaqualand, Africa, 149 (IV. C 6) Bethany (I. 160), Jamaica, W. Ind., 141 (XXVI. J. 1) Bethel (I. 160), Alaska, 141 (XIV. A. 2) Bethel, Bengal, India, Beth. Sautlial Miss. (vii. a. 5*) Bethel (I. 161), Cent. Prov., Ind., 103 (VIII. H. 11*) Bethel (I. 161), Cameroons, Africa, 77 (III. B. 2*) Bethel (I. 161), Kaffraria, Africa, 144 (IV. I. 10) Bethel (1. 161), St. Kitts, W. Ind., 141 (XXVI. J. 3) Bethelsdorp, Cape Colony, Afr., 62 (IV. G. 10) Bethesda (I. 161), Kaffraria (Orange 141, 149, 165 FreeState), Afr., (IV J. 9) Bethlehem (I.161),Palestine, 542 (XXV. G. 10) Bethjala (or Beth- ala), (I. 161), Syria, 542 (XXV), F. 10) Betigeri (I. 161), Bombay, India, 142 (XVII. C. 4) Betul (I. 161). Cent. Prov., Ind., 127 (VIII. J. 9) Bezuki (I. 161), Java, East Indies, 158 (XVIII. H.ll) Bezwada, Madras, India, 72 (VII. A. 12) Bhagalpur(1. 161), Bengal, India, 72 (VII. G. 4) Bhnghaya (1.1(51), Bengal. India, 72 (VII. G. 4) Bhandarad. 161), Cent. Prov., India, 103 (VIII. K 10) Bhimpore (1. 161), Bengal, India, 4 (VII. F. 9) Bhudruck (Bhad- rak) (I. 161), Bengal, India, 4 (VII. F. 8) Bida (I. 168), Niger, Africa, 72 (V. J. 8) Bine (1. 168), Benguela, Afr., 1 (III. D. 9) Bijnaur (I. 168), N. W. Provinces, India, 13 (VII. B. 3*) Bilaspur (I. 168), Cent. Prov., Ind., 36 (VII. C. 7) Bilbao (I. 168), Spain, 1 Bimlapatam, Madras, India, 52 (VII. D. 11) Bishtopore, Bengal, India, 77 (VII. H. 6*) Bisrampur. Cent. Prov., Ind., 23 (VIII. K. 9) Bitlis (I. 169), Koordistan, Ty., 1 (XXV. J. 4) Blantyre (I. 169), Mozambique (Lake Nyassa), Africa, 101 (III. L. 10) Blauberg (I. 169), Trausvaal, Africa, 144 (IV. J. 4) Blewflelds (1.169), Mosquito Coast, Cent. Am., 141 (XXVI. C. 5) Bloemfontein Orange Free State, (1.169), Afr., 71,144 (IV. H. 8) Bloemhof (1. 170), Swaziland, Afr., 71, 81 (IV. H. 7) Blytheswood(I.170),Kaffraria, Afr., 103 (IV. J. 9) Bobbili, India, 52 (VII. D. 11) Bocas-del-Toro a. 172), Cent. America, 82 (XXVI. D. 6) Bogota (I. 172), U. S. of Colombia, So. America, 24 (IX. C. 3) Boli I. (see Bauro) (I. 144), Solomon s I., Pac., 170 (XIX. I. 8) Bolobo (I. 174), Congo, Africa, 77 (III. D. 5) Bologna, Italy, 5, 13. 81 Bombay (I. 174), Bombay, India, l,13,71,72.77,103,etc. (XVII.A.l) Bompehtook(I.177),Sherbro,W. Afr.,37 (V. C 9*) Bondo (I. 177), Java, 157 (XVIII. 11*) Bonjongo, Cameroons, Afr., 77 (V. K. 10) Bonny, Niger Valley, Afr., 72 (V. J. 10) Bonthe, Sherbro Isl., Afr., 37 (V. C. 9) Borasit(Barasat), India, 77 (VII. H. 6) Borga ([. 178), Finland, 131 Borsad (1. 178), Bombay, India. 109 (VIII. E. 8) Botschabelo(I.178),S. African Rep. (Transvaal), Afr., 144 (IV. J. 6) Botucatu (1. 178), Brazil. So. Am., 24 (IX. H. 8) Bowen (I. 178), Australia, 71, 86 Brass (I. 179), Niger Valley, Afr., 72 (V. J. 1(1) Brewerville(I.193),Liberia, Africa, 13, 14, 24 (V. B. 9*) Bridge town(1. 194), Barbadoes, W. Indies, 13 (XXVI. K. 5) Broach (I. 205), Bombay, India, 109 (VIII. F. 9) Brokie (I. 205), N. W. Provinces, India, 13 (VIII. J. 1*) Broosa (I. 205), W. Turkey, 1 (XXV. C. 3) Brotas (I. 205), Brazil, 24 (IX. H. 7) Brownstown, Jamaica, W. Ind., 77 (XXVI. J. 1) Brumana (I. 207), Syria, 93 (XXV. G. 8) Brussels, Belgium, 81 Buchanan (1. 207), Liberia, Africa, 13 (V. E. 9*) Buchanan (1. 207), E. Africa, 104 (IV. I. 10*) Bucharest (1.207), Roumania, 511 (XI. H. 4) Budapest (I. 207), Hungary, 526 (XI. C. 1) Buenos Ay res (1.215), Argentine Rep., 13 (IX. F. 10) Buitnezong (Buit- enzorg?) (1.215), Java, 159 (XVIII. E. 10) Bukabuka, Tokelau Isl., Pac., 62 (XXI. B. 7*) Bukunda, Cameroons, Afr., 77 (V. K. 10) Buleling, Bali Isl., E. Ind., (XVUI. H.ll) Bungabondar (I. 218), Sumatra, 145 (XVIII. B. 7) Burhanpur(I.218),Cent. Prov. Ind., Faith Miss., (VIII. I. 10) Burkujanna, S. Australia, 149 Burnshill (I. 223), Kaffraria, Africa, 103 (IV. I. 10*) Burrows, Australia, 69 Butaritari(1.223), Gilbert Isl., Pac., (XIX. L. 5) Cabanburi, British Guiana, So. America, 141 (IX. H. 1) Cabruang (1.225), TalautIsl.,E. Ind., 156 (XVIII. M. 6) Cairo (I. 225), Egypt, 26, 72, 81, 542 (II. E. 2) Calao, Peru, 13, 24 (IX. C. 5) Calcutta (I. 227), Bengal, India, 13, 62, 71, 72, 77, 81, 101, 103 (VII. H. 6) Caldas (I. 229), Brazil, 24 (IX. H. 7) Caldwell (I. 229), Liberia, Africa, 13 (V. D. 9) Caledon (I. 229), Cape Colony, Afr., 71 (IV. E. 11) Calicut (I. 230), Malabar, India, 142 (XVII. C. 8) Caliub, Egypt, 156 (II. E. 2) Calsapad (Kal- sapad) (I. 520), Madras, India, 71 (XVII. E. 3*) Caltura, Ceylon, India, 81 (VII. I. 13) Camargo a. 230), Mexico, 15 (XX. F. 3) Campanha, Brazil, 24 (IX. I. 7) Campinas (1.230), Brazil, 15, 28 (IX. H. 7) Campos, Brazil, 24 (IX. I. 7) Cana (I. 230), So. African Rep. (TransvaaI),Afr,. 165 (IV. I. 6) Canada-de-Gomez (1.232), Argentine Rep., 73 (IX. E. 9) Canan-da-goody, Madras, India, 71 (XVII. F. 9*) Candawu (I. 232), Tonga Isl., Pac., 81 (XXI. B. 9*) Cannanore, Madras, India, 142 (XVII. C. 8) Canton (I. 232), China, 5, 24, 62, 72, 81. 144 (X. H. 10) CapeCoast(I.234),GoId Coast, Afr., 81 (V. G. 10) Cape Maclear, Lake Nyassa, Afr., 103 (III. K. 9) CapeMount(1. 234), Liberia, Africa, 20 (V. D. 9) Cape Palmas (I. 234), Liberia, Africa, 20 (V. E. 10) Cape Town, Cape Colony, Afr., (IV. C. 11) Capuchin, Seychelles Isl., 72 Carata, Mosquito Coast, Cent. America, 141 (XXVI. C.*) Careysburgh (I. 235), Liberia, Africa, 13, 24 (V. D. 9) Carisbrook (1.235), Jamaica. W.jlnd., 141 (XXVI. J. 1*) Carniel (I. 235), Alaska, U. S. A., 141 Carmel (I. 235), Jamaica, W. Ind., 141 (XXVI. J. 1*) Caroline Islands, (I. 235), Pacific, 1 (XIX. D. 5) Carozal (I. 236), Yucatan, Cent. America, 81 (XXVI. B. 3) Cashmir (I. 236), Punjab, India, 72 (XXII. E. 3) Caserta, Italy, 77, 81 Catania, Sicily, 81 Catanzaro, Italy. 81 Catharina Sophia Dutch Guiana, (I. 237), South America, 81,141 (IX. J. 2) Catwa, Bengal, India, 77 (VII. H. 5) Cavalla (I. 238), Maryland, Africa, 20 (V. E. 10) Cawupur (I. 238), N. W. Provinces, India, 13, 71 (VII. A. 3) Cayman s Isl., West Indies, 104 (XXVI. E. 3) Ceara (I. 238), Brazil, 28 (IX. J. 4) Ceres, Cape Colony, Afr. , 71 (IV. D. 10) Cesarea (I. 239), Turkey, 1 (XXV. F. 4) Chai-basa (I. 243), Bengal, India, 146 (VII. F. 7) Chamba (I. 243), Punjab, India, 101 (XXII. F. 4) Chanaral (I. 244), Chili, 73 (IX. D. 8) Chandausi(1.244), N. W. Provinces, India, 13 (VIII. K. 3*) Chandbali(1.244), Bengal, India, 4 (VII. E. 10*) Chang-Chiu, China, 25, 62 (X. J. 9) Chaput(Chuput), Argentine Rep., 73 (IX. F. 11) Charleston Works, Africa, 14 (V. D. 9*) Charlottenburg Dutch Guiana. (I. 245), South America, 141 (IX. J. 2) Chau-kia-keo (1. 245), China, 65 (X. I. 5) NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C; the last column shows number and section of Map. MISSIONARY STATIONS 592 MISSIONARY STATIONS 1 (VII. J. 10) 24,65,71 (X. K. 3) 65 (X. G. 4) 65 (X. E. 6) 159 (XVIII. F. 10) 89 (XXIV. A.I*) Chavagacherry (I. -, 45), Ceylon, Chef<> (I. 245), China, Chengkii. China, Chen-tu (I. 245), China, Cliri iliou (I. 245), Java, Cherra (L 945), Assam, Chhota Nagpur district. Cent. Prov., Ind., 71, 146 (VII. E. 5) ChiangChiud. 245), China, 25, 62 (X. J. 9) ChiangHoad. 245), Formosa, China, 90 (X. K. 9) Chicacole. Madras, India, 52 (VII. D. 11) Chichow (I. 246), China, 62, 65 (X. J. 6) Chiconchillo(I.246).Mexico, 29 (XX. G. 4*) Chieng Mai. North Siam, 3, 24 (XXIV. C. 4) Chihuahua (1.846), Mexico, 1. 15 (XX. D. 2) Chin-an-fu(I.275>, China, 24, 34, 71 (X. J. 3) Chiuga, East Cent. Afr., (III. K. 7) Ching-cho-fu (see Tsing-cho-fu). Cliinhua (seeKin- wha) (I. 277). China, 65 (X. K. 7) ChinKiangd.277). China, 5,13,28.90 (X.K. 6) Chin Kong. Formosa, China, (X K. 9) Chittagongt 1.277). Bengal, India, 77 (VII. K. 7) Chitangali (1.277), East Cent. Africa, 74 (III. M. 8*) Chitesi (I. 277), Lake Nyassa.Afr., 74 (III. K. 8) Chittoor (I. 277>, Madras, India, 25 (XVII. F. 6) Chombala (Tsjom- bala) (I. 278), Madras. India. 142 (XVII. C. 10*) Chota (see Chhota), Cent. Prov., Ind., 71 Christianagaram, Madras, India, 71 (XVII. F. 11*) Christiansborg, (1. 278), Africa, 144 (V. H. 10) Christianenberg (I. 278), Natal. Africa, 144 (IV. J. 8) ChungKing(I.279). China, 13, 65 (X. F. 7) Chuprah d. 279), Bengal, India, 146 (VII. E. 4) Clan William(1.304), Cape Colony, Africa, 71 (IV. D. 9) Claremont(I.304),Natal, Africa. 71 (IV. K. 8*) Clarkabadd.304), Punjab, India, 72 (XXII. D. 6) Clarkeburg, Kaffraria, Afr., 81 (IV. I. 9) Clarkson (I. 304), Cape Colony, Afr., 141 (IV. G. 11) Clay Ashland (I. 304), Liberia. Africa, 13, 20, 24 (V. D. 9) Clevia, Dutch Guiana, South America, 141 (IX. J. 2) Clydesdaled.304), Natal, Africa, 71 (IV. J. 9) Cocanada (I. 306), Madras, India, 52 (VII. C. 12) Cochin (I. 306). Madras, India, 72 (XVII. C. 10) Codacal (Kodakal) (I. 306), Malabar, India, 142 (XVII. C. 9) Cohima(Kohima), Assam, India, 3 (XXIV. A. 1) Ooimbatore(I.306),Madras, India, 62,126,143(XVII. D, 9) Colar (Kolar) (I. 307), Madras. India, 457 (XVII. E. 7) Colesburg, Cape Colony, Afr., 81 (IV. H. 9) Colombo (I. 307), Ceylon, 71,72,77.81(VII.I.12) Colonia (I. 307>, Uruguay. 13 (IX. F. 9) Comaggas (Ko- Little Namaqua- maggas) (1.308), land, Africa, 145 (IV. C. 8) Combaconum (I. 508). Madras, India, 71,143 (XVII. F. 8) Combe (Morao) Dutch Guiana. (I. 308), South America, 141 (IX. J. 2*) Comilah (I. 312). Bengal, India, 77 (VII. K. 5) Concept-ion <I.312),Chili, 24 (IX. D. 10) Concordia(IJ312), Argentine Rep., 73 (IX. G. 9*) Concordia (1.312), Namaqua-land, Africa, 145 (IV. D. 8) Condah, Australia, 72 Constantia, Cape Colony, Afr., 71 (IV. D. 11) Constantine, Algeria, 67 (VI. H. 1) Constantinople (I. 321). Turkey, 1, 36, 93, 511, 512 (XI. J. 7) Constitucion (1.324), Chili, 24 (IX. D. 10) Coonoor (I. 324), Madras, India, 25, 81 (XVII. C. 9*) Copay (I. 324). Ceylon, India, 72 (VII. I. 10*) Copiapo (I. 324), Chili, 13 (IX. D. 8) Copperamana . (I. 324), South Australia, 141 Coquimbo(1. 324), Chili. 13 (IX. D. 9) Coranderk. South Australia, 72 Corapat (Korapat.) (I. 825), Madras, India, 150 (VII. C. 10*) Cordoba (I. 325), Argentine Rep., 73 (IX. E. 9) Cordova, Mexico, 13 (XX. G. 5) Corfu (I. 325), Ionian Islands, (XI. I). 9) Corient. s, Brazil, 13 (IX. F. 10) Corisrod. 32:.i. \\Vsi Africa, 24 (III. A. 3) Corytiha (I. 325), Brazil, 24 (IX. H. 8) Cosihuiriachic (I. 32r, North Mexico, 1 (XX. D. 2) Cotagiri (see Ko- tagiri) (I. 325), Madras, India, 142 (XVII. D. 8) Cotta a. 325), Ceylon, India, 72 (VII. I. 12*) Cottayam(1.325), Travancore, Ind., 72 (XVII. C. 10) Covvva, Trinidad, W. Ind , 51, 77 (XXVI. K. 6*) Cradock, Cape Colony, Afr., 62 (IV. H. 9) Cranmer (I. 326), Keppel Isl., Falk land Isl.. S. Am., 73 (IX. F. 13*) rrefkTownd.320).Old Calabar, Afr., 78 (V. K. 10) Cuddalored 328), Madras, India, 71,143(XVII. F. 8) Cuddapah(1.328), Madras, India, 62 (XVII. F. 6) Culattur (see Ku- lathur), Madras, India, 71 (VIII. F. 7*) Cumberland, Canada, 72 (XIV. G. 5*) Cumbum (Kam- bam) (I. 328), Madras, India, 3 (XVII. F. 4) Cumelembuai(Ko- melemboai), Celebes, 155 (XVIII. L. 7) Cunningham (I. 328 1. Kaffraria. Africa, 103 (IV. I. 10) Cupang d. 328), Timor I., E. Ind., 155 (XVIII. L. 11) Curalluya, Mosquito Coast, Cent. America, 141 (XXVI. C. 5*) Cuttack, Bengal, India, 78 (VII. F. 9) Dacca (I. 329), Bengal, India, 77 (VII. J. 5) Dahana (I. 329), Nias, E. Indies, 145 (XVIII. A 7*) Dalhousie (I. 330), Punjab, India. 101 iXXII. F. 5) Damascus (I. 330), Syria, 109, 391. 511 (XXV. G. 8) Daioietta, Egypt, 26 (II. F. 1) Dammer Island, Moluccas, E. Ind., (XVIII. M. 7) Danzig, Germany, 511 Dapoli (I. 335), Bombay. India, 71 (XVII. A. 2) Durjeelingd 335), Bengal. India. 101 (VII. G. 2) Dehra (I. 336), N. W. Provinces, India, 24, 72 (VIII. J. 1) De Kaap Valley, Natal. Africa, 71 (IV. K. 8*) Delhi (I. 336), Punjab, India, 72, 77 (VIII. I. 2) Demerara (I. 336), British Guiana, South America, 62,141 (IX. I. 1) Deoband (I. 337), N. W. Provinces, India, 13 (XXII. D. 5*) Deoli (I. 337), Rajputana, India, 104 (VIII. H. 5) Depoh (I. 337), Java, E. Indies, 155 (XVIII. E. 10) Dera Ghazi Khan (1. 337), Punjab, India, 72 (VIII. D. 1) Dera Ismail Khan (I. 337), Punjab, India, 72 (XXII. B. 5) Devon (I. 338), Canada, 72 (XIV. G. 5) Dharwar (I. 338), Bombay, India, 142 (XVII. B. 4) Dhurbhanga (see Durbhanga)d.343).India, 146 (VII. F. 3) Diarbekir (I. 338), Koordistan, Ty., 1 (XXV. I. 5) Dibrugarh (Di- bengarh), Assam, India, 72 (XXIV. B. 1) Dinajpore (Dinaj- pnr) (I. 338), Bengal. India, 77 (VII. H. 4) Dinapur (I. 338), Bengal, India, 71, 77 (VII. E. 4) Dindigul (I. 338), Madras, India, 1 (XVII. E. 9) Djemmaa Sahridj, Algeria, 67 (VI. G. 1) Djimma (I. 339), Abyssinia, 127 (II. H. 10) Dober. Jamaica. W. Ind., 141 (XXVI. J. 1*) Dohnavur (1. 340), Madras. India, 72 (XVII. E. 11) Domasi (I. 340), East. Equat. Afr., 101 (III. K. 10) Domburg (I. 340), Surinam, So. Am., 141 (IX. J. 2*) Domingia (I. 340), Sierra Leone. Afr., 71 (V. B. 8) Dominica (I. 340), Leeward Islands, West Indies, 81 (XXVI. J. 4) Dondo (I. 340), Guinea Coast,Afr., 13 (III. C. 8) Dordivcht, Cape Colony, Afr., 71 (IV. H. 9) Dowlaishvaram (I. 340), Madras. India, 35 (VII. B. 12*) Dudhi (I. 341), N. W. Provinces, India. 62 (VII. D. 5) Duff (I. 341), Kaffraria, Africa, 103 (IV. I. 10) Duke of York s Islands (I. 342), Toke au Isl.. Pac., 81 (XXI. B. 7) Duke Town(I.342),Old Calabar, Afr., 104 (III. A. 2) (V. J. 10) Duma (I. 343), Moluccas. E. Ind., 160 (XVIII. M. 7) Dumagudiem (1. 343), Madras. India, 72 (VII. A. 10) Dundedin. New Zealand, 71 Durban (I. 343). Natal, Africa, 71 (IV. J. 8) Durbhanga (1.343). Bengal. India, 146 (VII. F. 3) Dwarahat (1.345), N. W. Provinces, India. 13 (VIII. K. 1*) Eakehind. Denmark. 13 Knst Harbor. Turk s I..W. Ind., 77 (XXVI. G. 2*) Kbt iif/cr (I. 350). Bengal. India, 121 (VII. G. 4*) Ebenezer (I. 350), Sinoe River, Afr., 13 (V. D. 10*.t Ebenezer (I. 350), British Guiana, South America, 02 (IX. I. 1) Ebenezer d. 3:>0t. Australia, 141 Ebenezer (I. 3:.ih. ( ape Colony, Afr., 145 (IV. D. 9) Ebenezer (I. 350), S. African Rep. (Transvaal i. Afr.. 140 (IV. J. 6) Ebenezer (I. 350), Natal, Africa, 145 (IV. J. 9) NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to Ine numbers in Appendix C; the last column shows number and section or Map. MISSIONARY STATIONS 593 MISSIONARY STATIONS Ebenezer, Jamaica, W. Ind., Ebiinura, Japan, Ebon (Boston) (1.350), Micronesia, Ebuta-Meta(I.350),Gold Coast, Afr., Ebute Ero, Yoruba, Africa, Eden (I. 351), Jamaica, W. Ind., Sdendale, Natal, Africa, Edengudi (I. 351), Madras, India, Edfoo, Egypt, Edina (I. 351), Gold Coast, Afr., Edmonton, Canada, Efate (I. 353), New Hebrides, Pacific, Ega (Egga T), Niger, Africa, Egedemiude (1-353), Greenland, Egga ( Ega ?), Niger, Africa, Ehlanzeuzim, Zululand, Africa, Ehlobane (I. 353), Zululand, Africa, Ehlomolilomo (I. 353), Zululand, Africa, Ekenas, Finland, Sweden, Ekhmeem (I. 353), E^ypt, Ekjowe (I. 353), Zululand, Africa, Ekombe (I. 353), Zululand, Africa, Ekombelad. 353), Transvaal, Afr., Ekuhlengeui (I. 353), El Azzeeyya, El Bayadeeya 104 (XXVI. J. 1*) 13 (XV. G. 5*) (XIX. J. 5) (V. I. 9) (V. I. 9*) (XXVI. J. 1) (IV. J. 8) (XVII. E. 11) (II. B. 4*) (V. D. 10) (XIV. F. 5) 72 141 81 71 26 13 71 51 (XIX. K. 10) TJ (V. J. 9) 115 (XIV. K. 7*) 115 (V. J. 9) 149 (IV. K. 7*) 149 (IV. K. 7*) 149 (IV. K. 7*) 1 ^ 26 (II. E. 3*) 121 (IV. K. 7) 121 (IV. J. 7) 149 (IV. J. 7) Zululand, Africa, Egypt, (I. 353), Eleukolweni, Egypt, Griqualand, Afr., Transvaal, Afr., Natal, Africa, Jamaica, W. Ind., Eleuthera (I. 354), Bahamas, 71 Elim (I. 354), Cape Colony, Afr. Elim (I. 354), Elim (I. 354), Eliot, Eliza F. Drury Station (I. 355), Africa, El-Jawily (I. 355), Egypt, Ellice Island, Samoan Isl., Pac.. Ellichpur (I. 355). Cent. Prov., India, Ellore (I. 356), Madras, India, Elmina (I. 356), Gold Coast, Afr., El Paso del Norte, Mexico, Emakabeleni (I. 356), Natal, Africa, Emangwenid 356). Natal, Africa, Emathlabatini (see Emath) (I. 350), Africa, Emdizeni. Kafirland, Africa, Emgwali (I. 356), Kaffraria, Africa, Emmaus (I. 357), Natal, Africa, Emmaus (I. 357), Virgin Islands, West Indies, Emnyati (I. 357), Transvaal, Afr., Emoora-Moora, Old Calabar, Afr. , Empangweni (I. 357), Natal, Africa, Emputheni, Zululand, Africa, Emthlabatini (see Emath), Zululand, Africa, Endumeni (1.357), Natal, Africa, Eneyadah, Demerara, S. Am., Enerotini (I. 358), Kaff raria, Africa, Enidisf-ni (I. 358), Kaffraria, Africa, Enon (I. 358). Cape Colony, Afr., Eutombe (I. 358), So. African Rep. Africa, Entomberii (see Endumeni)(1.357), Africa, Entre Rios (cir cuit), Argentine Rep., Ephrata (I, 358), Mosquito Coast, Cent. America, Equator Station (I. 358), Congo, Africa, Eral (I. 358), Madras, India, Eraur, Ceylon, Ermelo (I. 358), Transvaal, Afr., Eromanga(I. 358) New Hebrides, Pacific, Erungalur (1.359), Madras, India, Erzingan (I. 359), Eastern Turkey, Erzrum (Erz- room) (I. 359), Eastern Turkey, Escala, or La Es- cala, Spain, Eschlengeni(1.359), Zululand. Africa, Esidumbini, Zululand, Africa, Eskilstuna, Sweden. Estcourt (I. 360), Natal, Africa, Etah (I. 360), Bengal, India. Etawah (I. 360), N. W. Provinces, India, 149 (IV. J. 7) 26 (II. B. 3*) 26 (II. E. 4*) 141 (IV. H. 8*) 77, 81 (XXVI. F. 1) 141 (IV. E.I 1) 166 (IV. J. 6*) 149 (IV. J. 9) 104 (XXVI. J. 1*) SO M <;, 481 ra M 15 (V. E. 10*) (II. B. 3) (XXI. K. 2*) (VIII. J. 9) (VII. B. 12) (V. G. 9*) (XX. D. 1) 149 (IV. J. 8) 144 (IV. K. 8*) (IV. K. 7) 144 (IV. K. 8*) 104 (IV. I. 10) 144, 149 (IV. J. 8) 141 (XXVI. I. 3*) 149 (IV. J. 7*) 104 (V. K. 10*) 121 (IV. J. 7) 1 (IV. J. 8*) 181 11 .) 71 141 144 (IV. K. 7) (IV. K. 7) (IX. I. 1*) (IV. I. 8*) (IV. H. 10*) 141 (IV. H. 10) 149 149 13 141 3 71 81 81 51 71 1 (IV. K. 7) (IV. K. 7) (IX. E. 9*) (XXVI. C. 5) (III. E. 4) (XVII. E. 11*) (VII. I. 10*) (IV. J. 8*) (XIX. J. 10) (XVII. F. 8) (XXV. I. 3) 1 (XXV. J. 3) 3 149 1 13 71 24 (IV. K. 7) (IV. K. 8*) (IV. J. 8) (VIII. J. 3) 24 (VIII. K. 4) Etembeni, Natal, Africa, 144, 149 (IV. J. 7) Eubloky, Cavalla River Dis trict, Africa, 13 (V. E. 10*) Exunia (and Cays) (1. 366), Bahamas, 77 (XXVI. F. 1) Ezincuka (I. 366), Griqualand, Afr., 141 (IV. J. 8*) Faasaleleaga (I. 366), Savaii Isl., Pac., 62 (XXI. B. 8) Faenza, Italy, 13 Fail-field (I. 366), Jamaica, W. Ind., 141 (XXVI. J. 1) Fairford, Canada, 72 (XIV. G. 6*) Faizabad (Fyza- N. W. Provinces, bad) (I. 366), India, 72, 81 (VII. C. 3) Fakaafo, Tokelau Islands, Pacific, 62 (XXI. C. 7) Fakarawa (1. 366), Tuamotu Islands, Pacific, 165 (XXI. G. 8) Falealili (I. 366), Samoan Islands, Pacific, 62 (XXI. K. 2) Fallangia (1. 366), Sierra Leone, Afr., (V. C. f Falmouth (I. 367), Jamaica, W. Ind., 104,77 (XXVI. J. 1) Fan-cheng (1.367), China, 65 (X. H. 6) Fandriana, Madagascar, 121 (XVI. D. 7) Faravohitra(1.367), Madagascar, 62 (XVI. D. 6) Faridabad, Punjab, India, 71 (XXII. G. 8*] Faridpur, Bengal, India, 77 (VII. I. 6) Farmington, Bassa Dist., Afr., 13 (V. E. 10*) Farringia, Sierra Leone, Afr., 71 Farukliabad N. W. Provinces, (Furrukhabad) India, 24 Fate hgunge(.1. 367), N. W. Provinces, India, 13 Fathapur, N. W. Provinces, India, 26 Fatshan (I. 367), Chiiia, 81 Fatukiwa, Marquesas Islands, (X. H. 6) (XVI. D. 7) (XVI. D. 6) (XXII. G. 8*) (VII. I. 6) (V. E. 10*) (V. C. 8) (VIII. K. 3) (VIII. K. 3*) (XXII. E. 5*) (X. H. 10) Pacific, Fayum (Fayoom) (1. 367), Egypt, Fenchau-fu (Fen- chow-fu(1. 368),China, 1 Fenoarivo, Madagascar, 12: Fernando Po Isl ands (I. 368), Guinea Coast, Afr., 85 Fianarantosoa (1. 369), Madagascar, Figueras (I. 369), Spain, Filiasinaua, Madagascar, Firozpur (I. 373), Punjab, India, Five Isl. (I. 374), West Indies, Five Keys, Turk s Islands, West Indies, Italy, Italy, 62 (XXI. J. 7) 26 (II. E. 2) (X. H. 3) (XVI. E. 5) (III. A. 2) 62, 121 (XVI. C. 8) 3,456 121 (XVI. D. 8) (XXII. E. 6) (XXVI. J. 3) 24 141 77 (XXVI. G. 2*) 13, 77, 81, 101 13 Florence, Foggia, Foo-Chow (Fuh- chau) (I. 374), China, 1, 13, 72 (X. J. 8) Forli, Italy, 13 Fort Alexander, Canada, 71 (XIV. G. 6*) Fortaleza, Brazil, 28 (IX. J. 4*) Fort Beaufort, Grahamstown, Africa, 71 (IV. H. 10) Fort Chipewayan, Canada, 72 (XIV. F. 4) Fort Dunvegan, Canada, 51, 72 (XIV. E. 5) Fort Francis, Canada, 72 (XIV. D. 3) Fort Macleod, Canada, 71, 72 (XIV. E. 5) Fort McPherson, Mackenzie River, Canada, 72 Fort Norman, Mackenzie River Dist., Canada, 72 Fort Pitt, Canada, 72 Fort Qu Appelle, Canada. 71 Fort Rae, Canada, 72 Fort Resolution, Canada, 72 Fort Simpson, Mackenzie River, Canada, 72 Fortune Island, Bahamas, W. Ind., 77 Fort Vermillion, Canada, 72 Foule Point. Madagascar, 71 Fourakaria(I.377),Sierra Leone, Afr., 81 Frankfort-on-the- Main, Germany, 13, 511 Fray Bentos (I. 377), Uruguay, 73 Frederiksdal(I.378),Greenland, 141 Frederikshaab (I. 378), Greenland, 115 Frederikshald, Norway 13 Frederikshavn, Denmark, 13 Freetown (I. 379), Sierra Leone,Afr., 14, 72, 81, 82 (V. C. 8) Fried ensberg St. Croix.W. Ind., 141 (XXVI. I. 3) (XIV. E. 3) (XIV. F. 5) (XIV. G. 6) (XIV. E. 3) (XIV. F. 4) (XIV. E. 4) (XXVI. F. 1*) (XIV. E. 4) (XVI. E. 5) (V. C. 8*) (IX. F. 9) (XIV. K. 1*) (I. 380), Friedensfeld (I. 380), Friedensthal (I, 381), St. Croix.W. Ind., 141 (XXVI. I. 3*) Greenland, 141 (XIV. K. 7*) NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C; the last column shows number and section of Map. MISSIONARY STATIONS 594 MISSIONARY STATIONS Friedensthal (I. 381), St. Croix,W. Ind., 141 (XXVI. I. 3") Freretown, Kast. Equat., Afr.,72 (III. M. 5) Friendship(I.381),Jamaica, W. Ind., 104 (XXVI. J. 1*) Frodu, Madras, India, 143 (XVII. E. 10*) FiiKesawa. Japan, 16 (XV. I. 6) Fuhning (I. 383), Ciiina, 72 (X. K. 8) Fiihshan, Ciiina, 05 (X. K. X) Fukping (Fuk- wing) (I. 383). China, 145 (X. I. 10) Fukuoka (I. 383), Japan, 1. 13, 72. (XV. D. 6) Fukuyaina, Japan, 13 (XV. I. 2) Fulneck (see New 72 (XV. E. 5) Fulueck) (1.383), Jamaica, \V. Ind., 141 (XXVI. J. 1*) Fumni, China, 144 (X. H. 10) Funafuti, Tokelau Islands, Pacific, 62 (XXI. C. 7*) Fungwha (I. 383), China, 65 (X. J. 7*) Furrukhabad N. W. Provinces, (I. 383), India, 24 (VIII. K. 3) Furukawa, Japan, 23 (XV. I. 3) Futschukpai, China, 142 (X. I. 9) Futtehgurh(I. 383), Bengal, India, 24 (VIII. K. 3) Futtehpore. India, 24 (VII. A. 3) Futuua (I. 383), New Hebrides, Pacific, 103 (XIX. J. 11) Fwambo (I. 384), Lake Tanganyika, Africa, West Africa, Bengal, India, Lapland, Mexico, Gorakhpur(1.392), N. W. Provinces, India, Gordon Memorial 62 24 4 132 5 71 (III. J. 8*) (III. B. 3) (VII. F. 8*) Gaboon (I. 384), Gadalata, Gafsele, Galeana, Galkissa(I 384), Ceylon, Galla-Land, Africa, Galle (Point de Galle) (I. 385), Ceylon. GaMatlale (1.385), S. African Rep. (Transvaal).Afr., 144 (IV. I. 5) Gambier (Gam- Tuamotu Islands, bia), Pacific, Ganking, China, Gansee, Surinam. S. Am., (XX. D. 1) (VII. I. 12) (II. H. 11) 71, 81 (VII. J. 13) Gantur (Guntur), Madras, India, West Coast, Afr., Lapland, Bank s Isl., Pac., Assam, India. Yoruba, Africa, Palestine, Niger, Africa, Sweden, Lapland, Italy, Garaway, Garguas, Gaua (I. 385), Gauhati (I. 385), Gaun, Gaza (I. 386), Gbebe, Gefle, Gellevari. Genoa, George (George town ?), Cape Colony. Afr., Georgenholz S. African Rep. (Gorgenholz ?), (Transvaal), Afr., George s Bay, Fernando Po. Afr., Georgetown, British Guiana, South America, Gerribo, Cavalla River. South America, Ghazipur (I. 389), N. W. Provinces, India. Gibboom, Bassa Dist., Afr., Gibeon, Great Namaqua- land, Africa, Gibraltar (I. 389), Spain, Gilbert Isl.(1. 389), Pacific, Girgeh, Egypt, Glenavon, Kaffraria, Africa, Glen thorn (1. 390), Kaffraria. Africa, Glima, Liberia, Africa, Gnadendal (Gena- dendal) (I. 390), Cape Colony, Afr., 65 141 34 13 132 170 3 5 72 72 13 132 13, ; (XXI. K. 10) (X. I. 6) (IX. G. 3*) (VII. A. 13) (V. E. 10*) (XIX. J. 9*) (XXIV. A. 1) (V. I. 9*) (XXV. F. 10) (V. J. 9) r, 81, 103 1 (IV. F. 11) 144, 160 (IV. J. 4) (III. A. 3) (IX. I. 1) (VII. D. 4) 13 (V. E. 10*) 145 (IV. D. 6) 71,81 1.62 (XIX. K. 6) Gobabis, Godda, Goederwacht (I. 391 ), Gotlhavn, Namaqualand, Africa, Bengal, India, 26 104 104 24 141 142 (II. B. 3*) (IV. I. 9*) (IV. H. 10) (V. E. 9*) (IV. E. 10) (IV. C. 4) (VII. G. 4) Cape Colony, Afr., 141 (IV. D. 10*) Greenland, 115 (XIV. K 1*) Godthaab (I. 391), South Greenland, 115 (XIV. K. 1*) Goede Hoop, S. African Rep. (Transvaal). Afr., 149 (IV. J. 6) Goedgedacht, S. African Rep. _(Transvaal),Afi- Goendik, Gogo (Gogh a) (I. 391), Golden Grove, ,155 Java, East Indies, 158 (IV. J. 4) (XVIII. F. 10*) Gonda, Goorneh, Qooty (I. 392), Bombay. India, British Guiana, South America, N. W. Provinces, India, Egypt, Madras, India, log -i (VIII. E. 9) (IX. I. 1) (VIII. M. 4) (II. E. 4( (XVII. D. 5) Natal, Africa, Celebes, E. Indies, Jamaica, W. Ind., Bengal, India, Assam, India, (I. 392), Gorontalo, Goshen (J. 392;, Govindpur, (iowalpur, Graaf Reinet (I. 394), Gracebay (I. 394), Antigua, W. Ind., Gracefield (IW94), Antigua, W. Ind., Gracehill (I. 394), Antigua, \V. Ind., Graham s Hall British Guiana, (I. 394), South America, Grahamstown (I. 394), Cape Colony, Afr. Gran Chaco(1.394), Argentine Rep., Grand Cayman Islands (I. 394), West Indies, Grand Rapids, Canada, Grand Turk(L394), San Domingo, West Indies, 72 (VII. D. 3) 103 (IV. J. 7) (XVIII. K. 7) 104,141 (XXVI. J.I) 146 (VII. A. 10*) 8 (XXIV. A. 1) Cape Colony, Afr., 71 (IV. G. 10) 141 (XXVI. J. 3*) 141 (XXVI. J. 3*) 141 (XXVI. J. 3*1 141 (IX. I. 2*) J04 72 (IV. H. 10) (IX. E. 8) (XXVI. D. 3) (XIV. F. 6*) Granville, Queensland, Australia, Liberia, Africa, Jamaica, W. Ind., Sherbro, Africa, 77 (XXVI. G. 2) Grassdale. Grateful Hill, Grema. Greenville (1.401), Canada, Greenville (1. 401), Liberia, W. Afr., Grenada I. (1.401), Windward Group, West Indies, Greytown, N. Natal, Africa, Griquastadt (Gri- quatovvn), Griqualand, Afr., Gros Morne, Haiti. W. Indies, Guadalajara(1. 401), Mexico, Guadaloupe, Leeward Islands, West Indies, Guanajuato(1.401), Mexico, Guatemala(1. 402), Guatemala, Cent. America, Gubbi, Madras, India, Gudur (I. 402), Madras, India, Guerrero, Mexico, Gujarat (I. 403), Punjab, India, Guiran\vala(I.403),Punjab, India, Gulburga (Kul- burga), Madras, India, Guledgud (Guled- garh) (I. 403), Bombay, India, Guuong Sitoli (I. 403), Nias, East Indies, Guntur (see Gantur). Gurdaspur (1.404), Pun jab, India, Gurgaon (I. 404), Punjab. India, Gwalior, Cent. Prov., Ind., Gya (Cya) (I. 404), N. W. Provinces, India, Gyutu, Cape Paltnas, Afr., Haarlem, Holland, Hachinohei, Japan, Hadjin (I. 405), Turkey, Haichung, Manchuria, China, Haidarabad (Hy derabad)! 1.405), Sindh, India, 13, Haifa (I. 405), Syria, Hainan (I. 405), China, Hajikeuy, Asia Minor, Hakodate (I. 406), Japan, Hamadan (1. 407), Persia, Hamamatsu, Japan, Hambantolle, Ceylon, Hamburg, Germany, Hampden, Jamaica, W. Ind., Hanamaconda (I. 407), Hanchung (1. 407), China, Hangchow(1.407), China, Hankow (I. 407). China, Hanyang (I. 409), China. Harbor 1. (I. 409), Bahamas.W. Ind., Hardui, N. W. Provinces, India, Harmshoped.409),Trai)svaal, Afr., Harput (Harpoot) il. 409), Eastern Turkey, Haruku, Moluccas, E. Ind., Hasbeyn. Syria. Hassan (I. 410), Madras, India, HaTsevasse(I.411).S African Rep. (Transvaal), Afr, Haura(Howrah), Bengal, India, Hauran, Syria, Hausser Farm, Gold Coast, Afr., 149 24 81 37 50 20 71 71 62 20 (V. D. 9*) (XXVI. J. 1) (V. G. 1*) (V. E. 9*) (XXVI. J. 5) (IV. J. 8) (IV. F. 8) (XXVI. G. 3*) 1,5, 15 (XX. E. 4) (XXVI. J. 4) 13, 30 (XX. F. 4) 24 (XXVI. B. 4) 81 (XVII. E. 7*) 149 (XVII. F. 6) 15 (XX. F. 2) 101 (XXII. D. 4) 26 (XXII. D. 5) 13 (XVII. D. 3) 142 (XVII. C. 4) 145 (XVIII. A. 7) 26 (XXII. E. 5) 71 (VIII. H. 2) 24 (VIII. J. 4) 77 (VII. D. 4*) 20 (V. E. 10*) 6 3 (XV. I. 2) 1, 36 (XXV. G. 5) 104 (X. K. 1) 72, 81 (XVII. E. 3) 72 (XXV. F. 9) 24 (X. G. 11) 36 (XXV. F. 2) 13, 72 (XV. I. -,>i 24,511 (XXIII. C. 3) 50 (XV. G. 5) 91 (VII. J. 13) 511,512 104 (XXVI. J. 1) Haidarabad, Ind., 3 (XVII. F. 2*) 65, 93 (X. F. 5) 24, 28. 65, 72 (X. K. 6> 20, 62, 81 (X. I. 6) 81 (X. I. 6) 81 (XXVI. F. 1) 13 (VII. A. 2) 169 (IV. I. 8*) 1 (XXV. I. 4) (XVIII. M. 7) 188 91 (XVII. D. 7) 144 (IV. K. 5) 61 (VII. H. 6) 72 (XXV. G. 9) 5 (V. I. 9*) NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C; the last column snows number and section of Map. MISSIONARY STATIONS 595 MISSIONARY STATIONS Hazelton, British Columbia, T2 (XIV. D. 5) Hebron (I. 413), Labrador, 141 (XIV. K. 3) Hebron (I. 413), S. African Rep. (Transvaal), Afr., 149 (IV. I. 6) Hebron, Syria, 542 (XXV. F. 10) Hector s River, Jamaica, 93 (XXVI. J. 1*) Heerendyk(1.413), British Guiana, South America, 141 (IX. J. 2*) Heidelberg(I.413),S. African Rep. (Transvaal), Afr., 71, 144, 149 (IV. J. 6) Helena Creek Dutch Guiaua, (I. 413), South America, 141 (IX. J. 2*) Henzada (I. 413), Burmah, 1, 3 (XXIV. B. 5) Herbert sdale (I. 413), Cape Colony, Afr., 144 (IV. F. 11) Heretaunga, New Zealand (see Haretauuga) Hermannsburg (1. 413), Natal, Africa, 149 (IV. J. 8) Hermaunsburg (I. 413), South Australia, 149 Hermon (I. 416), Basuto-land, Afr., 165 (IV. H. 8) Hermosillo(1.416), Mexico, 1 (XX. C. 2) Herrnhut (see New Herrnhutxll. 171), West Indies, 141 (XXVI. I. 3) Herschel, Cape Colony, Afr., 71 (IV. I. 9) Hervey I. (I. 41G), Cook s Isl., Pacif., 63 (XXI. E. 9) Highflats, Natal, Africa, 71 (IV. J. 8) Hikone, Japan, 1 (XV. G. 5) Himeji, Japan, 12 (XV. F. 5) Hindinark. Victoria, Australia, 72 Hinghwa (I. 426), China, 13 (X. J. 8) Hiogo (I. 426), Japan, 1, 15 (XV. G. 5) Hirampur(I. 426), Bengal, India, 72 (VII. G. 4? Hirosald (I. 426). Japan, 13 (XV. I. 2) Hiroshima(1.426), Japan, 15, 24 (XV. E. 5) Ho (Wegbe) (I. 436). Slave Coast, Afr., (V. H. 9) Hoachanas (1.436), Namaqua-land, South Africa, 145 (IV. C. 5) Hoffenthal(1.436), Natal, Africa, 144 (IV. I. 8) Hoffenthal, Labrador, 141 Hokchiang(1.437), China, 13, 72 (X. J. 8) Holsteinborg, Greenland, 115 HongKong(I.437).China, 1, 62, 72, 81, 142 (X.J.10) Honjo, Japan, 13, 36 (XV. I. 5*) Honolulu (I. 438), Sandwich Islands, 71,169(XII. E. 1) Honor, Cauara, India, 142 (XVII. A. 6) Honoyeke. Japan, 38 (XV.) Hopedale (I. 438), Labrador, 141 (XIV. J. 4*) Hope Fountain, Matabeleland, Africa, 62 (IV. 1. 3) Hoputale (I. 438), Ceylon, 81 (VII. J. 12*) Hoshangabad (1.438), Cent. Provs.,Ind., 93 (VIII. I. 8) Hoshiarpur (1.438), Punjab, India, 24 (XXII. F. 5) Hsi 11 Chow(Tsin?), China, 77 (X. F. 4) Huahine (I. 441), Society Isl., Pac., 165 (XXI. G. 8) Hubli (I. 441), Bombay, India, 142 (XVII. B. 5) Huchow (I. 441), China, 3 (X. K. 6) Hurda (I. 442), Cent. Provs., Ind., 36 (VIII. I. 8) HutaBargot (1.442), Sumatra, E. Ind., 158 (XVIII. B. 7) Huta Rimbaru (I. 442), Sumatra, E. Ind., 158 (XVHI. B. 7) Hwanghien, China, 15 (X. K. 3) Hwuy-chau, China, 65 (X. J. 6) larindrano (1. 442), Madagascar, 62 (XVI. D. 9*) Ibaclan (I. 443), West Africa, 72 (V. I. 9) Iboina, Madagascar, 62 (XVI. D. 6*) Ichaug (I. 442), China, 65,101 (X. H. 5) Ida, Niger, Africa, 72 (V. J. 9) Ifumi (I. 443), Natal, Africa, 1 (IV. J. 8) Igatpuri, Bombay, India, 13 (VIII. F. 9*) Igdlorpait (1. 444), Greenland, 141 lida, Japan, 13 (XV. G. 4) Ikoroflong, West Africa, 104 (V. K 9) Ikenetu. West Africa, 104 (V. K. 9) Ilalangina(I. 414), Madagascar, 62 (XVI. E. 8) Imabarl. Japan, i (XV. E. 5*) Imaudandriana (1. 441), Madagascar, 62 (XVI. C.8*) Imfule, Natal, Africa, 121 (IV. J. 8*) Impolweni, Natal, Africa, 103 (IV. J. 8) Inagua (I. 444), Bahamas, W. Ind., 71, 77 (XXVI. G. 2) Inanda (or Lind- ley) (I. 444), Natal, Africa, 1 (IV. J. 8) Ingchung (Inching) (1. 476), China, 13 (X. J. 8) Indaleui, Natal, S. Africa, 81 (IV. J. 8) Indore (I. 476), Cent. Provs., Ind., 51 (VIII. H. 8) Indramadja (see Indramazne), Java, 155 (XVHI. E. 10) Indunduma, Zululand, Africa, 1 (IV. I. 8*) Inhambane, East. Eqnat.. Afr., 1 (IV. M. 5) Injezane, Zululand, Africa, 149 (IV. K. 7*) Intlasakie (Inkla- zatga), Transvaal, Afr., 121 (IV. I. 9*) In>aki (I. 478), Matabele-land, Africa, 62 (IV. J. 3) Iquique, Chile, 13 (IX. D. 7) Irandrano (larin drano ?), Madagascar, 62 (XVI. C. 8*) Irwin Hill, Jamaica, W. Ind., 141 (XXVI. J. 1*> Isle of Batjam, Cerarn, E. Indies, 155 (XIX. A. 6*) Islington, Rupert s Land, Canada, 72 (XIV. H. 6) Isoavina (Soavina) (I. 479), Madagascar, 62 (XVI. D. 7) Isotry (I. 479), Madagascar, 62 (XVI. D. 7*) Ispahan (I. 479), Persia, 72 (XXIII. D. 4) Itafamasi, Zululand, Africa, 1 (IV. K. 8) Italangina, Madagascar, 62 (XVI. E. 8) Itoomoori, Amboina, E. Ind., 155 (XVHI. M. 9) Iwakuni, Japan, 15 (XV. E. 6) Iwami, Japan, 72 (XV. D. 5*) Jabalpnr (Jubbul- pore) (I. 480), Cent. Provs., Ind., 13, 72, 81 (VII. A. 6) Jacmel. Haiti, W. Indies, 77 (XXVI. G. 3> Jacobshavn, Greenland, 115 Jaffa (I. 480), Syria, 72,51 1 (XXV. F. 9) Jaffna (I. 481), Ceylon, India, 1, 72, 81 (VII. I. 10) Jagurapad, India, 35 (VII. B. 12*) Jaipur (see Jeypore) Jalandhar (1.481), Punjab, India, 24 (XXII. F. 5) Jalnad. 481), Deccan, India, 103 (VIII. H. 11) Japara, Java. 157 (XVHI. G. 10> Jarez, Mexico, 24 (XX. E. 4) Jaunpur, N. W. Provinces, India, 72 (VII. C. 3) Jawalli (El Ja- wily) (I. 355), Egypt, 26 (II. E. 3) Jehlam (Jhelum), (I. 503), Punjab, India, 26 (XXII. D. 4) Jellasore, Bengal, India, 4 (VII. G. 7) Jema Sahridsch (see Djemma), Tunis, Africa, 67 (VI. G. 1) Jeremie (I. 503), Haiti, W. Indies, 20 (XXVI. F. 3> Jericho (I. 503), S. African Rep. (Transvaal),Afr., 149 (IV. I. 6) Jericho (I. 503), Jamaica, W. Ind., 77 (XXVI. J. 1) Jerusalem (1.503), Syria, 72,148,511,542 (XXV. G. 10) Jessore (I. 505), Bengal, India, 77 (VII. I. 6) Jeypore (Jaipur) (I. 481), Rajputana, India, 104 (VII. C. 10) Jhansi (I. 515), N. W. Provinces, India, 24 (VIII. J. 5) Jhelum (see Jehlam) Jiminez (I. 515), Mexico, 28 (XX. G. 3*) Jiwai (I. 515), Assam, India, 89 (XXIV. A. 1*> Jodhpur (Marwar) (I. 515), Rajputana, India, 104 (VIII. F. 5) Johannesburg, Transvaal, Afr., 144 (IV. J. 8*) Jokkmokk, Lapland, 132 Juiz de-Fora, Brazil, 15 (IX. H. 8*) Julfad. 519), Persia, 72 (XXIII. D. 4> Jundihy, Brazil, 28 (IX. H. 8) Junnar (Junir), Bombay, India, 7 2 (XVII. A. 1) Kagi (I. 520), Formosa, China, 90 (X. K. 9) Kagoshima(I.520),Japan, 13, 72 (XV. D. 7) Kaitaia, New Zealand, 72 Kaiyuen, Manchuria,China, 104 (X.K.I*) Kajiki, Japan, 13 (XV. D. 7) Kalastry (Kala- hasti) (I. 520), Madras, India, 149 (XVII. F. 6*> Kalgan (I. 520), Chihli, China, 1 (X. I. 2) Kalimpong(1.520), Bhutan, India, 101 (VII. H. 2) Kalutara(see Cal- tura), Ceylon, India, 71 (VII. I. 13) Kamalapuri(I.521),M adras, India, 71 (XVII. E. 5) Kambini (I. 521), East. Equal. Afr., 1 (IV. M. 5*) . Ka-Mende, Sierra Leone, Afr., 37,141 (V. C. 9) Kamondongo(Bihe),West Central Africa, 1 (III. E. 9) Kana, S. African Rep. (Transvaal), Afr., 149 (IV. I. 6) Kanagawa (1.521), Japan, 13 (XV. I. 5) Kanazawa (1.521), Japan, 24 (XV. G. 4) Kandy (Candy) (I. 521), Ceylon, India, 72, 77, 81 (VII. J. 12> Kangwe (I. 521), Gaboon, Africa, 24 (III. B. 4) Kangra (Cangra) (I. 521), Punjab, India, 72 (XXII. F. 5) Kanye, Bechuana-land, Africa, 62 (IV. H. 5) Karachi (Kur- rachee) (I. 521), Bombay, India, 72 (VIII. A. 6) Karakal (Karkal), (I. 521), Madras, India, 142 (XVII. B. 6) Karessuando, Lapland, 132 Karnaul (Carnal), Punjab, India, 71 (VIII. I. 1) NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers In Appendix C; the last column shows number and section of Map. MISSIONARY STATIONS 596 MISSIONARY STATIONS Kars (I. 5231, Caucasus. Russia, 1 (XXV. K. 2) Kami- d. 523), Madraa, India, 1 (XVII. K. !> Katka, Russia. 131 Kavala I. (I. 523), Lake Tanganyika. Africa. 62 (III. -I. 6) Kawakawa(I.5!),New Zealand, 72 Kaying-chau (Kia- ying) d- 523), China. 142 (X. H. 9*) Kediri, Java, East Indies. ].V> (XVIII. H. 11) Kedoeng-pendjalin, Java, E. Indies, 157 (XVIII. H. 11*) Kn imanMioop Great Namaqua- (I. 52 1 1, land, Africa, 145 (IV. D. 7) Kelakar;iid.:>2l), Madras. India, 71 (XVII. E. 10*) K.-ppel I. (I. 524), Falkland Islands, 73 (IX. F. 12*) Kerepunu, N.-\v Guinea, 62 (XVIII. F. 3*) Kessab. Asia Minor. 72 (XXV. G. 5*) K.-ii 1 1. .v. H. Madras, India, 142 (XVII. D. 8*) Khalatlolu (1.524), S. African Rep. (Transvaal i.Afr., 144 (IV. J. 5) Khamierberg, Little Namaqua- laud, S. Africa, (IV. D. 8) Khandwa (I. 524), Bengal. India, 13 Kherwari (I. 525), Cent. Provs., Ind., 72 (VIII. F. 7) Khitshung, Kwangtung,China,142 (X. I. 10) Khodsawjphrah, Assam, India, 89 (XXIV. A.7*) Khulna (Koolna, Culna) (I. 525), Bengal, India, 72 (VII. I. 6) Kb urda, Bengal, India, 78 (VII. F. 9) KilaiijiUli, Madras, India, 71 (XVII. E. 10*) Kimberly (I. 525), Orange Free State, Africa, 71, 144 (I V. G. 8) Kinchau (Jin-jou, Manchuria, Cbin-chau) (1.526), China, 109 (X.K.I) Kiucolith, British Columbia, Canada, 72 (XIV. D. 5) Kingston (I. 527), Jamaica, VV. Ind., 77, 82, 104 (XXVI. K. 1) King William s Cape Colony (Kaf- Town (I 527), fraria), Africa, 62, 71, 90 (IV. I. 10) Kin-bwa (I. 527), China, 3, 65 (X. K. 7) Kioto (Kyoto) (1. 538), Japan, 1 (XV. G. 5) Kipo Hill, Niger, Africa. 72 (V. J. 8) Kirin, Manchuria, China, 109 (X.K.I*) Kischineff, Russia, 511 Kishengurh, Kajputana, India, 104 (VIII. G. 4) Kisuliitini, East. Equat. Afr., 72 (III. M. 5) Kitwanga, British Columbia, Canada, 72 (XIV. D. 5*) Kiu-ehau (I. 528), China, 65 (X. J. 7) Kiu-kiang(I. 52S), China, 13, 20, 65 (X. I. 7) Kiungani (I. 528), Zanzibar, Africa, 74 (III. M. 6) Kinngeho\v(1.523). Hainan, China, 13 (X. G. 11) Kjibi (I. 528), Gold Coast, Afr. , 142 (V. G. 9) Kladno, Bohemia, Austria, 81 Klaushavn, Greenland, 115 Klerksdorp(I.529),Transvaal, Africa, 81 (IV. G. 7*) Knapp s Hope, Kaffraria, Africa, 62 (IV. I. 10*) Kneisna, CapeColooy, Afr., 71 (IV. G. 11) Kobe (I. 529), Japan, 1 . 3, 15. 71 (XV. F. 5) Kochi (I. 529), Japan, 28 (XV. E. 6) Kochaunes, Asia.Minor, 75 (XXV. L. 5) Kofu. Japan, 50 (XV. H. 5) Kohima (I. 529), Assam, India, 3 (XXIV. A. 2) Kolhapur (I. 529), Bombay, India, 24, 71 (XVII. B. 3) Komelembooai, Celebes. E. Indies, 155 (XVIII. L. 7) Komiuagasd.530), Little Namaqua, Africa. 145 (IV. C. 8) Konigsburg, Natal, Africa, 144 (IV. J. 7) Konigsburg, Germany, 144,511.512 Kopay, Ceylon. India, 72 (VII. I. 10*) Koskstad (I. 529), Natal. Africa, 71 (IV. J. 8*) Kotagirid. 535), Madras, India, 142 (XVII. D. 8) Kotahena, Ceylon, India, 71 (VII. I. 13*) Kotgur (I. 535), Himalayas, India, 72 (XXII. G. 6) Krabscbitz, Austria, 1 Krian, Borneo, E. Indies, 72 (XVIII. H. 5*) Krishnagar(1.537), Bengal, India, 72 (VII. H. 6) Kroustadi, Austria, 131 Kroondal, Transvaal, Africa, 149 (IV. K. 7*) Kucheng (I. 537), China, 13, 72 (X. J. 8) Kuching (L. 537), Borneo, E. Indies, 71 (XVIII. H.5*) Kuhwu, Xonli China, 65 (X. H. 3*) Kumamoto(1.537), Japan, 1, 13, 72 (XV. D. 6) Kumagaye, Japan, 13 (XV. I. 5) KummametKKam- Nizam s Dom., amet) (I. 537), India, 72 (XVII. F. 2) Kunnankulam (I. 537), Madras, India, 72 (XVII. D. 10*) Kunclapur (Con- dapore), Madras, India, 142 (XVII. B. 6) Kurrcem-Nuggar) (1. 537), Haidarabad, Iiid., 81 (XVII. E. 3*) Kiirnui (Kuruool) (1.537), Madras, India, 3 (XVII. E. 4) Kuroishi. Japan. 13 (XV. I. 2*) K m umaii (I. 537 ), Becliuanaland. Africa. 62 (IV. F. 7) Kusaie (I. 5. !7i. Caroline Group, Melanesia. 1 (XIX. I. 5l K \\-alakapuas. Borneo, E. Indies, 145 (XVIII. H. 8) Kua iK\va-Ma- Victoria Nyanxa, koloyj, Africa, 72 (III. K 5) K \vangchi (1. 538), Central China, 81 (X. H. 6*) Kwef-hwa-cheag (1.538), China, 65 (X. H.3*) Kwei-yaoK (1.588), China. 65 iX i . - KyHangd 53S>, Little Tibet, 141 (XXII. F. 1*) Kvoto (Kioto) (1.538), Japan, 1 (XV. G. 6) La Harca, Mexico, 1 (XX D. 2*) Lac Seul, Kupertsland, Canada, 72 iXIV . G.r,*, T,adysmithd.540).CapeColony. Afr , 141 (IV. E. 10*) Lad.vsmithd. 540), Natal, Africa, Ml (IV. J. T) L:i Fere. France, 3 l.a-os d. 540), Dahomey, Africa, 5. 72, 81 (V. I 9) Lagu Boii, Sumatra, E. Ind., 145 (XVIII. ) Lahaina (Lahain- aluna), Hawaii Islands. 71 (XII. G. 3) Lahore (I. 540), Punjab, India, 13, 24. 72 iXXII. D. 5) Laing.sburg (1.540), CapeColony, Afr., 144 (IV. F. ll*i Lakawn (Lagong) (1. 540), Siam, 24 (XXIV. C. 5) Lakemba (I. 540), Tonga Isl , Pac., 81 (XXI. A. 9) LakeTanganyika,East Cent. Africa, 62 (III. I. 5) Lanchau (I. 540), China, 13, 65 (X. E. 4> Langowan, Celebes, E. Ind., i.XVlII. L. 7) Laohokeod. 541), China, 65 (X. H. 6*) Lao-ling (I. 511), China, 85 (X. I. 3*) Lapptrask, Lapland, 132 Larangeiras(1.541), Brazil, 24 (IX. I. 5*) Laredo, Texas, U. S. A., 15 (XX. F. 2) Latakia (I. 541), Syria, Turkey, 27 (XXV. G. 7) Leghorn, Italy, 77, 103 Leh (I. 543), Little Tibet. 141 (XXII. G. 3) Leke, Yoruba, Africa, 72 (V. I. 9) Leliendal (I. 543), Surinam, S. Am., 141 (IX. J. 2) Lemberg (I. 544), Austria, 511,512 Leogane (I. 544), Haiti, W. Indies, 20 (XXVI. G. 3*) Leon, Mexico, 15 (XX. F. 4) Leoiie, Tutuila, Samoan Isl.. Pacific, 62 (XXI. L. 2*) Leopoldville(I.544).Congo. Africa, 3. 22 (III. D. 6) Leporo (I. 546), Transvaal, Afr., 149 (IV. J. 7*) Lerdo, Mexico, 24 (XX. E. 3) Leribe (I. 543), Orange Free State, Africa, 165 (IV. I 8*) Letti, Moluccas, E. Ind., (XVIII. M. 7) Levuka, Fiji Islands, Pac., 71 (XIX. L. 10*) Leydensburg, Transvaal, Afr., 144 (IV. J. 6) Liang-chau, China, 65 (X. D. 3) Liaoyang, China, 104 (X. K. 1*) Lichtenau (I. 547), Greenland. 141 Lichtenfels(1. 547), Greenland, 141 Lifu (I. 547), Loyalty Islands, Pacific, 62 (XIX. J. 11) Lilong (I. 547), China, 142 (X. H. 9*) Linares (I. 547). Mexico, 28 (XX. F. 3) Linching (1. 547), China. 1 (X. I. 3) Lindi, East. Equat. Afr., (III. M *) Lindiey (see Inanda) Lirang d. 550), Talaut I., E. Ind., 146 (XVIII. M. ti) Lititz (I. 550), Jamaica, W. Ind., 141 iXXVI. J. 1*) Little Popo(1.550), Dahomey, Africa, 81 (V. H. 9) Lobethal (I. 553), S. African Rep. (Transvaal), Afr., 144 (IV. J : Lobu Siregar. Sumatra. 145 (XVIII. B. 7*) Lodiana d. 553), Punjab, India, 24 (XXII. Loftcha d. 554), Bulgaria, 13 (XI. G. 5) Loba.-ano. Madagascar, 121 (XVI. I> ; Lohardagga, Bengal. India, 140 iVII. E. 6) Lokoja (I. 554), Niger, Africa. 72 (V. J. 0) Loinaloma, Fiji Islands. Pac., 81 (XIX. M. 10> Lomnok (I. 554 1. .lava. E. Indies, KiO (XV1II.H.1D LonghtMi. Cliina, 142 (X. I. KM Lo-Ngwongd. 569). China, 72 (X. K. Si Lorenzo Marques, Gasaland, S. Afr.. 166 dV. K o Lota (I. 569), Chile. 73 dX. D. . Lotlokani, W. Rechnanaland, Africa. 81 (IV. E. 7*1 L>\edaled. :>() .. Cape Colony, Afr., 103 (IV. H. 10) Lucea (I. 572i. Jamaica. W. Ind., 101 (XXVI. I. 1) Lueknow (1. 572 1. N. \V. Provinces, India, 13, 72, 81 (VII. B. 0) Luli-lufl, Samoan Islands, IM.-iflc, 81 (XXI. K. 2* ; Lugixn (I. 572), China, 65 (X.H.I. Lukauor (I. 572), Mortlock Isl.,Pac., 169 (XIX. G. 5) NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers hi Appendix C; the last column shows number and section of Map. MISSIONARY STATIONS 597 MISSIONARY STATIONS Lukolela (I. 572), Congo, Africa, T7 Lukunga (1. 572), Congo. Africa, 3, 71 Lundu (I. 572), Borneo, E. Ind.. 71 Luxor (1. 572), Egypt, 20 Maboulela (II. 1), Orange Free State, Africa, 165 Sierra Leone, Afr., bl Mabang (II. 1), Macarthy Island (II. 1), Macao (II. 1), Maccio (II. 1), Senegambia, Afr., 81 China, Brazil, (III. TI. 4) (III. C. ti> (XVIII. F. (II. F. 4) (IV. I. 8) (V. G. 1*) (V. B. C*) (X. H. 10) 5, 28 (IX. J. 5) MacFarlandl. 1), Kaffraria, Africa, 103 (IV. H. 9*) Macleag (II. 3), South Australia, 149 MarMillanpatna (II. 3). India, 78 (VII. F. 8*) Madampitiya (II. 18), Ceylon, India, 81 (VII. I. 12) Madanapallidl.18), Madras. India, 25 (XVII. F. 5*) Madhepurdl. 19), Bengal, India, 81 (VII. F. 5) Madjalengka (II. 19), Java, Madras (II. 19), Madras, India, Madrid, Madura (II. 23), Madurantakam (II. 24), Spain, 159 (XVIII. E. 10) 3,13,62,71.79,81,101, 103, 143 (XVII. F. 7) 81 Madras, India, 1, 126, 143 (XVII. E. 9) India. 81 (VII. F. 7*) Mafeking (II. 24), British Bechuana- land, Africa, 81 (IV. B. 7*) Mafube (II. 24), Orange Free State, Africa, 165 (IV. I. 7*) Magalle (II. 24), Ceylon. India, 81 (VII. I. 13) Magdala (II. 24), Central America, 141 (XXVI. C. 5) Magdala (II. 24), Griqualand, South Africa, (IV. G. 8*) Magila (II. 24), East Equat. Afr., 74 (III. M. 6) Magomero (11.24), East Equat. Afr., 74 (III. L. 10) Mahabeleshwar (II. 24), Bombay, India, 1 (XVII. A. 2) Mahaeua (II. 24), Tahiti Isl., Pac., 165 (XXI. G. 9) Mahanad (II. 25), Bengal, India, 103 (VII. H. 6*) Malianaim (11.25), Transvaal, Africa, 149 (IV. J 8*) Mahanoro (11.25), Madagascar, 71 (XVI. E. 7) Mah (II. 25), Seychelles. 72 Mahraoli (II. 25), Punjab, India, 71 (VIII. I. 2*) Mai (II. 25), New Hebrides, Melanesia, 170 (XIX. J. 10) Maimansingh (see Myineusing; see Nas-irabad) (II. 159). 77, 104 (VII. I. 4) Main (II. 25), Kaffraria, Africa, 103 (IV. I. 10) Maiana (II. 25), Gilbert Isl., Pac., 169 (XIX. K. 6) Mai wo (II. 25), New Hebrides, Pacific, 169 (XIX. J. 9) Madras, India, 143 (XVII. F. 8) Transvaal. Africa, 144 Majaweram, Makchabeng (II. 25), Makewittadl.25), Ceylon, India, Makhaleh (II. 25), Egypt, 20 Makodweni(II.25),East Cent. Africa, 1 Mala (II. 25), Lapland, 132 Malan (II. 26), E. Kaffraria, Afr., 104 Malanha (H. 26), Solomon Isl., Pac., 170 Malang (II. 26), Java, E. Indies, 155 Malegam (Male- gaon) (II. 28), Bombay, India, 72 Malekula (II. 28), New Hebrides, Pacific, 51 Malmesbury (II. 28), Cape Colony, Afr., 71 Maloga, Australia. 141 Malokong (II. 28), Transvaal, Afr., 144 Malua (II. ~9), Samoan Islands, Pacific, Mambo, Sherbro, Africa, Mainboia (II. 29), Nyanza, Africa, Mamgaia (II. 29), Hervey Isl., Pao., 62 Mamre (II. 29), Cape Colony, Afr., 141 Mamusa (II. 29), S. Afr. Rep. (Gri qualand). Afr., 62 Ce.vlon, India, 81 Celebes, E. Ind., Manaar (II. 29), Manado (II. 29), Mana Madura (II. 29), Manandaza, 08 87 ra 1 12J SI 81 Madras, Ind., Madagascar, Manargudi (11.29), Madras, India, Manchentuduvy (II. 29), Ceylon, India, Mandalay(II.30), Burma. India, Mandapasalai (II. 30), Madras, India. Mandaur (Man- N. W. Provinces, dawar) (II. 31), India, 13 Mandla (II. 31), Cent. Provs., Ind., 72 Mandomai (11.31), Borneo, 145 (IV. I. 5*) (VII. I. 12*) (II. E. 3) (IV. L. 4*) (IV. I. 10*) (XIX. H. 7*) (XVIII. G.I 1) (VIII. G. 10) (XIX. J. 10) (IV. D. 10) (IV. J. 5) (XXI. K. 2*) (V. C.-9) (III. L. 6) (XXI. E. 10) (IV. D. 10) (IV. H. 7) (VII. I. 10*) (XVIII. L. 7) (XVII. F. 10) (XVI. C. 7) (XVII. F. 9) (VII. I. 10*) 3, 71, 81 (XXIV. B. 3) 1 (XVII. E. 10) (VIII. J. 2*) (VIII. L. 8) (XVIII. H. 9) Mandridrano (11.31), Madagascar, Maiielmod ii(II.31), Madras, India, Manepy (II. 31), Ceylon, India. Mangaia (Marii- Hervey Islands, gaia) (II. 31 1. Pacific, Mangaloredl.31), Madras, India, Mauihihi (II. 31), Pacific, Manlkramam (II. 31 ), Madras, India, Manisa (II. 31), Asia Minor, Mannheim, (Jermany, Mannoh (II. 32), Sherbro, Africa, Mansinam (II. 32), Manaswari, Pacific, Mansura (II. 32), Egypt, Manua (II. 32), Samoan Isl., Pac., Manuane (II. 32), Transvaal, Afr., Maoobi, Celebes, E. Ind., Mampumulo (Ma- pumuloKlI. 33), Natal. Africa, Marakei (II. 33), Gilbert Isl., Pac., Maran (II. 33), Solomon s Islands Pacific, Marardiao (II. 33), Brazil, Mai-ash (II. 33), Asia Minor, Marbacli, Germany, Marburg (II. 33), Natal, Africa, Mardin (II. 34), Asia Minor, Mare (II. 34), Loyalty Isl., Pac., Maripastoou (II. 34), Surinam, S. Am., Marshall Islands, (II. 36), Pacific, Marsovan (II. 36), Asia Minor, Maruthuvanibadi (II. 38), Madras, India, Masasi, East Africa, Masindranodl. 38), Madagascar, Massowa (II. 39), Abyssinia, Africa, Massett (II. 39), Queen Charlotte s Island, Canada, Massitissidl. 39), Cape Colony, Afr., Masulipatarn (11.39), Madras, India, Matale (II. 39), Ceylon, India, Matamorasdl. 39), Mexico, Matara (II. 39), Ceylon, India, Matara (II. 40), British Guiana, South America, Matautu (II. 40), Sampan Isl., Pac., Matehualadl.40), Mexico, Mat siimoto(II.40), Japan, Matsiishiro(II. 40), Japan, Mai suyama(II.40), Japan, Matsuye (II. 40), Japan, Mattisudden (II. 40), Lapland, Maubin (II. 41), Burma, Maui (II. 41), Hawaiian Islands, Maulmain (Moul- mein), Burma, Maupiti (II. 41), Society Isl., Pac., Mauritius Island (II. 41), So. Indian Ocean, Mavelikara(II.41), Madras, India, Mawphlang (II. 41), Assam, India, Mayaguana(Mara- guana?)(II. 41), Bahamas, W. Ind., Mazaffaruagur, N. W. Provinces, India, Mazatlan (II. 42), Mexico, 93 (XVI. E. 4) 143 (XVII. F. 8*) 1 (VII. I. 10) 62 (XXI. E. 10) 142 (XVII. B. 7) 62 (XXI. F. 7) 143 1 13 37 160 26 62 149 145 (XVII. F. 8) (XXV. B. 4) (V. C. 9*) (XIX) (II. E. 1) (XXI M. 2) (IV. J. 8) (XVIII. L. 7) 1 (IV. K. 8) 169 (XIX. L. 6) l70 (XIX. H. 8*) 28 (IX. I. 4) 1, 36 (XXV. G. 5) 13 149 (IV. J. 9) 1 (XXV. J. 5) 62 (XIX. J. 11) 141 (IX. J. 2) (XIX. J. 4) (XXV. F. 2) 25 (XVII. F. 7*) 74,126(111. M. 8) 121 (XVI. E. 8) 126 (II. H. 8) 163 (XIV. C. 5) (IV. J. 10*) 72 (VII. B. 13) 71, 77 (VII. J. 12) 15, 28 (XX. G. 3) 71, 81 (VII. I. 12*) (IX. I. 1*) 62, 81 (XXI. J. 1*) (XX. ) (XV. G. 4) (XV. H. 4) (XV. E. 6) (XV. E. 5) 132 3 (XXIV. B. 3) 169 (XII. H. 3) 3, 71 (XXIV. B. 5) 02 (XXI. F. 8) 72 78 Mazino, Mbau (Mbua) (II. 42), Mbulu (II. 42), Mbweni (II. 42), Nias, East Indies, Fiji Islands, Pac., Cape Colony, Afr., Zanzibar Coast, Africa, Mc Kullo (II. 43), Abyssinia, Afr., Medak (II. 43), Cent. Provs. . Ind., Medingen (II. 57), Transvaal, Afr., Medino, Mexico, Medjuro, Rabak, Marshall Isl., Polynesia, Meerut(seeMirat)N. W. Provinces, (II. 58), India, Meiktila (II. 58), Burma, Meisei (II. 58), Tokyo, Japan, Megnanapuram (II. 58), Madras, India, Mela Seithali (II. 62), Madras, India, Melbourne, Australia, 89 77 24 15 145 81 104 74 127 81 144 15 (XVII. C. 10) (XXI V.A.I*) (XXVI. G. 2)? (VIII. J. 1) (XX. D. 3) (XVIII. A. 7*) (XIX. L. 10) (IV. I. 10) (III. M. 6) (II. H. 8) (XVII. E. 2) (IV. J. 5) (XX. ) 169 (XIX. J. 4*) 13, 72 (VIII. I. 2) 3 (XXIV. B. *) 25 (XV. J. 5) 72 (XVII. E. 11) 71 (XVII. F. 11*) 83, 132 NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C; the last column shows number and section of Map. MISSIONARY STATIONS 598 MISSIONARY STATIONS Melkavu, Cochin, India, 72 Mellawi (II. 62), Egypt, 20 Melnattan (II.02). Negapatam. Iml., SI Meloraue (II. 03), S. African Hep. (Transvaal i. Afr., 149 Melur. Madura, India, 1 Memikan (II. 63), Persia, 24 Mendi tit. 03), Africa, 37 Mendoza (II. 03), Argentine Rep., South America, 13 Mercara (Mer- kara) (II. 64), Mercedes, Mi-rgaredja, Mersine, Messina, 142 Madras, India, Argentine Rep.. South America, 13 Java, E. Indies, 157 Asia Minor, Sicily, Metareinba(II.65),Ceylon, India, Metrapur, Metlakahtla (II. 90), Mexico (II. 91), Mhow (II. 99), 1,27 13, a 81 4 Bengal, India, British Columbia, Canada, 72 Mexico, 13, 15 Cent. Provs., Ind., 13, 51 4 Midnai.ur(II.lOl), Bengal, India, Midyat (II. 101), East Turkey, Mier (II. 101), Milan, Mili, Millsburg, Minas Geraes (II. 104), Minchinpatna (II. 104), Minuangoda (II. 104), Tamaulipas, Mexico, Italy, Marshall Islands, Pacific, Liberia, Africa, Brazil, Bengal, India, 1 15 5, 13, 169 35 Ceylon, India. 81 Mirzapore(II.104),N. \V. Provinces, India, 62 Mishima, Japan, 25 Misozwe, Africa, 74 Mitani, Japan, 30 Mizpah (II. 110), Jamaica, W. Ind., 141 Mkunazini(II.lll), Zanzibar, Africa, 74 Mkusi, East. Equat. Afr., 74 Moa, Moluccas, E. Ind., 5, 13 (XVII. C. 9*) (II. E. 3) (XVII. F. 9*) (IV. H. 5) (XVII. E. 9) ( XXI II. B. 2*) (V. C. 9) (IX. D. 9) (XVII. C. 7) (IX. F. 10*) (XVIII.F.10*) (XXV. F. 5) (VII. I. 13*) (VII. F. 7*) (XIV. C. 5) ,24 (XX. F. 5) (VIII. H. 8) (VII. G. 7) (XXV. J. 5) (XX. G. 3*) 28,81 (XIX. J. 4*) (V. D. 9) (IX. I. 7*) (VII. F. 9*) (VII. J. 12*) (VII. C. 4) (XV. G. 5*) (III. M. 6) (X. ) (XXVI. J. 1*) (III. M. 6*) (III. M. 6*) (XVIII.M.7*) Moclena, Italy, Modimolle(seeWa- terburgxll.l 11), Transvaal, Afr., 144 (IV. J. 6) Modiovarno(Modjo- Warno)(U.lll),Java, 155 (XVIII. E 10*) Mofuss(II. 112), Sherbro, Africa, 37 (V. C. 9) Mogadore(II.112), Morocco, Barbary States. 511 Mograhat(II.112), Bengal, India, 71 Mogy Mirim Brazil, 28 Caroline Isl.,Pac., 169 Algiers, Africa, 165 New Zealand, (II. 112), Mokil, Moknea, Mohaka, Molepolole(II.125),Transvaal, Afr., 62 Moletse (II. 125), Transvaal. Afr., 144 Molung (II. 126), Assam, India, 3 Mombasa (II. 126), Nyassa, Africa, 72 Mombera, Nyassa, Africa, 103 Mombetsu, Japan, 23 Monastir(II. 126). European Turkey, 1 Monclova (11.126), Mexico, 15 Monghyr (II. 120), Bengal, India, 77 Mongwe (II. 128), East Cent. Africa, 1 Monrovia (11.128), Liberia, Africa, 13, 20, Monte Allegro Brazil, 28 San Domingo, West Indies, Jamaica, \V. Ind., 104 Mexico, (II. 128), Monte Christ! (II. 128), Montego Bay (II. 128), Montemorelos (II. 128), Monterey (11.128), Mexico, Monte video(II.129),Uruguay, Montgomery (II. 129), Montserrat (II. 129), Mooreo, Moose Factory, Moosh (II. 129), Moosonee, Moradabad (II. 129), Moratu mtnulla (II. 12!)), Moravian Hill (II. 129), H U u (VI. C. 3) (VII. G. 7*) (IX. G. 7*) (XIX. H. 4) (VI. G. 1*) (IV. H. 5) (IV. H. 5) (XXIV. A. 1) (III. M. 5) (III. K. 8) (XV. J. 1) (XII. E. 7) (XX. E. 2*) (VII. F. 4) (IV. L. 4*) 24 (V. C. 9) (IX. J. 4*) (XXVI. G. 3) (XXVI. J. 1) (XX. F. 3) (XX. F. 3) (IX. G. 10) Tobago, W. Ind., 141 Leeward Islands, West Indies, 77 Society Isl., Pac., 62 Mi ii >si >nee,Canada,72 Armenia. Turkey, 1 Manitoba, Canada, 71 N. W. Provinces, India, 13 81 Ceylon, Cape Colony, Afr., 141 (XXVI. J. 4) (XXI. G. 8*) (XIV. J. 5) (XXV. J. 4) (XIV. G. 6) (VIII. J. 2) (VII. I. 12*) (IV. D. 11*) Morelia, Mexico, Moresby (Port Moresby) (II. 147), Moriah (II. 147), West Indies, Moriaro ill. 147), Bengal, India, Morija (II. 147), Cape Colony, Afr., Morioka (II. 147), Japan, Mortlock Islands (II. 148), Pacific, Mose Island, Bahamas. W. Ind., Mosetla (II. 149), Transvaal, Afr., Mossel Bay ( II. 1 49), Cape Colony, Afr. , Mossoro, Bra/.il, Mostaganem, Algeria, Africa, Mosul (II. 149), Turkey, Mota (II. 149), New Hebrides, Pacific, Motomotu, New Guinea, Motupatti (11.149), Madras, India, Moukden (II. 149), China, Moulmein (Maul- maiu) (II. 149), Burma, Mount Olive (II. 150), Liberia, Africa, Mount Olivet Jamaica, W. Ind., MountScott(II.150).Liberia, Africa, Mount Tabor Barbadoes, (II. 150). West Indies, Mphome (II. 150), S. African Rep. (Transvaal), Afr., Mpwap\va(II.150),Nyanza, Africa, Mudalur (II. 150), Madras, India, Muden (II. 150), Natal, Africa, Muhlenberg (II. 150), Liberia, Africa, Mukimvika(II. 150), Congo, Africa, Mulki (II. 150), Madras, India, Multan (II. 150), Punjab, India, Mundakayam (II. 151), Madras, India, Mungeli (II. 151), Cent. Provs., Ind., Mun-keu-liang (II. 151), China, Murakami, Japan. Murray I. (II. 151), New Guinea, Musquiz, Mexico, Mussoorle(II.155),N. W. Provinces, India, Mutyalapad (II. 155), Madras. India. Muttra(Mattra) N. W. Provinces, (II. 155), India, Mutwal (II. 155), Ceylon, Muzaffarnagur N. W. Provinces, (II. 155), India, Muzaffarpur (II. 155), Bengal, India, Myingyan(II.155), Burma, Mymensingh (see Na- sirabad)(II. 155), Bengal, India, Mynpuri (II. 155), Bengal, India, Mysore (II. 156), Mysore State, South India, Nablous (II. 157), Syria, Nagalapuram (II. 157), Madras, India, Nagasaki. Japan, Nagerkoil(II. 157), Madras, India, Nagore, Madras, India, Nagoya (II. 157), Japan, 13, 16, Nagpur (Nag- pore) (II. 157), Cent. Provs., Ind., Naidupetta, Cent. Provs., Ind., Nain (II. 157), Labrador, Naini Tal (II. 157), N. W. Provinces, India, Japan, Japan, Japan, Egypt, 141 140 105 (XX.) (XVIII. F. 3) (XXVI. K. 6*) VII. A. 6*) (IV. E. 11*) 3, 13 (XV. I. 3) 1 77 149 (XIX. G. 5) (XXVI. F. *) (IV. J. 8*) 71 (IV. F.I 1) 28 (IX. I. 4*) 67 (VI. F. 2) 1 (XXV. K. 6) 51 (XIX. J. 9) 62 (XVIII. E. 3*) 143 (XVII. F. 9*) 104 (X. L. 1) 3, 71 (XXIV. B. 5) 13 (V. D. 9) 104 (XXVI. J. 1) 13 (V. E. 10) 141 (XXVI. K. 5) 144 (IV. J. 5) 73 (III. L. 6) 71 (XVII. E. 11) 149 (IV. K. 8*) 34 (V. D. 9*) 3, 9 (HI. B. 6) 142 (XVII. B. 7) 13, 72 (XXII. D. 5*) 72 (XVII. D 10) 36 (VIII. K. 9*) 3 (X. J. 9*) 25 (XV. H. 3) 62 (XVIII. D. 3) 5, 15 (XX. F. 2*) 13 (XXII. G. 6) 71 (XVII. E. 3*) 13, 72, 77 (VIII. I. 3) 71 (VII. I. 12*) 24 (VIII. J. 2) 13,146 (VII. F. 3) 3 (XXIV. B. 3) (VII. I. 4) (VII. G. 4*) Nakabashi, Nakamura, Nakatsu, Nakhaleh, Nallapalli (Malta pally), Namerik, Cochin, India, Marshall Islands, Pacific, Namkyung (Nan- hiung?)(II.158). China, Nan-chang(lI.158),China, Nandial (II. 158), Madras, India, Nangoor (II. 158), Madras, India, Nanjangud. Mysore, India, NankangdI. 158), China, Nanking (II. 158). China, Nantai (II. 159), China, Nantziaug(II.159), China, Naples, Italy, 81 (XVII. D. 8) 72, 77 (XXV. F. 9) 71 (XVII. F. 6) 13,25, 72 (XV. C. 6) 62 (XVII. D. 11) 81 (XVII. F. 9*) 28, 30 u\V. G. 5) 13,103 (VIII. K. 9) 149 (VIII. K. 9*) 141 (XIV. K. 3) (VIII. K. 2) (XV. I. 5 1 (XV. 1.3*) (XV. I). 6*) (II. E. 3) UXVII. D. 10*) (XIX. J. 5) 23 25 26 i 2 169 (X. I. 9) 13 (X.I. 7 1 71 (XVII. ! 71 (XVII. i 81 (XVII. D. 8*) or. ix.j. 7) 13, 24, 36 (X. J. 6) 1 (X. J. 8*) 20 (X. K. 6) 5, 13, 77, 81, 103 NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C: the last column shows number and section of Map. MISSIONARY STATIONS 599 MISSIONARY STATIONS Narasaraopet (Nursarava- Nongspung, Assam, India, BO (XXI V.A.I*) petta) (II. 159), Madras, India, 1. 3, 34 (XVII. F. 4) Nongtalang, Assam, India, 89 (XXIV A.I*) Nai-owal (II. 159), Punjab, India, 72 (XXII. E. 5) Nongtrai, Assam, India, 0g (XXIV. A.I*; Nardupett iMizam s Dominions, Nongwah (II. 179), Assam, India, 89 (XXIV. A.I*) (11. 159), India. 149 (XVII. F. 3*) Nononti (II. 179), Gilbert Islands, Narsapur, Madras, India, 77 (VII. B. 13) Pacific. 188 (XIX. L. 6) Narsinghpur Nonpareil (11.179), British Guiana, (II. 159), Madras, India, 127 (VII. E. 9) South America, 71 (IX. 1. 1*) Nasa (II. 159), Victoria Nyanza, Ndrdlingen, Germany, si Africa, 72 (III. K. 5) Norfolk Island Nasik (II. 159), Bombay, India, 72,149 (VIII. G. 11) (11. 179), Pacific, n, 170 Nasirabad (Mymen- Nowgong (II. 186), Assam, India, , (XXIV. A. 1) singh) (II. 159), Rajputana, India, 104 (VIII. G. 4) Nui, Tokelaulsl., Pac., w (XXI. B. 7*) Nassau (II. 159), New Providence, Nukufetu, Tokelau Isl., Pac., a (XXI. B. 7*) West, Indies. 77, 81 (XXVI. E. 1) Nukulselae. Tokelau Isl., Pac., 68 (XXI. B. 7*) Nateta (II. 159), Victoria Nyanza, Numadzu(II.187), Japan, BO (XV. I. 5) Africa, 72 (III. K. 4) Numes, New Caledonia, Navapetta, Jagurapad, Ind , 35 (VII. B. 12*) Pacific. 5 (XIX. I. 11): Navuloa (II. 161), Fiji Islands, Numpani(II.187), Bombay. India, 127 (XVII. B. 4) Polynesia, 81 (XIX. L. 10*) Nuremberg, Bavaria, Germ., 519 Nawalapitya, Ceylon, 72 (VII. J. 12*) Nusalant, Moluccas, E. Ind., (XVIII.M.7*) Nazareth (II. 161), Syria, 72,391 (XXV. F. 9) Nusiloli, St. Cruz Islands, Nazareth (II. 161), Madras, India, 71 (XVII. E. 11) Pacific, 170 (XIX. J. 8*) Nazareth (II. 161), Transvaal, Afr., 149 (IV. J. 7*) Nyiuaimu, Cape Palmas Dist., Nazareth (II. 161), Jamaica, W. Ind., 141 (XXVI. J. 1*) Africa, . (1 (V. E. 10*) Neemuch (11.161), Cent. Provs., Ind., 51 (VIII. G. 6) Nyrtiang, Assam, India, B9 (XXIV. A. 1*) Negapatam Oamaru, New Zealand, BE (II. 162), Madras, Ind., 71, 81. 143 (XVII. F. 9) Oaxaca(II. 191), Mexico, u (XX. G. 6) Negombo (11.162), Ceylon, India, 71, 81 (VII. I. 12) Obama, Japan, 80 (XV. F. 5) Nellore (II. 165), Madras, India, 3, 103 (XVII. F. 5) Obotshi, Niger, Africa, 7g (V. J. 9) Nellore (II. 165), Ceylon, India, 72 (VII. I. 10) Odaiputty(II.191), Madras, India, ri (XVII. F. 7*) Nembe, Niger, Africa, 72 (V. J. 10*) Odawara, Japan, is (XV. I. 5) Nemuro (II. 165), Japan, 3 (XV. K. 1) Odense, Denmark, is Nevis (II. 166), Leeward Islands, Ode-Ondo(II.191), Yoruba, Africa, n (V. I. 9) West Indies, 81 (XXVI. J. 4) Odongadl. 191), Hereroland, Afr., (IV. C. 4*) New Bethlehem, Jamaica, VV. Ind., 141 (XXVI. J. 1*) Odumasedl. 191), Gold Coast, Afr., n-j (V. G. 9) New Calabar Oehriugen, Wurtemburg, (II. 167), Niger, Africa, 72 (V. J. 10) Germany, , 18 Newcastle, Natal, Africa, 71 (IV. I. 8*) Ogbomoshaw New Carmel, Jamaica, \V. Ind., 141 (XXVI. J. 1) (II. 192), Yoruba, Africa, B (V. I. 8) Newchwang Ogbonoma, Niger, W. Africa, 7 , (V. K. 9*) (II. 167), Manchuria, China, 104, 109 (X. K. 1) Oita (II. 192), Japan, IS (XV. D. 6) New Eden, Jamaica, W. Ind., 141 (XXVI. J. 1) Okahandya Hereroland, New Fairfleld (II. 192), \V. Africa, 115 (IV. C. 4) (II. 167), Canada, 141 (XIV. J. 7) Okayama (11.192), Japan, 1 (XV. E. 5) Newfleld (II. 168), Antigua, W. Ind., 141 (XXVI. J. 3*) Okombahe, Hereroland, Afr., 146 (IV. C. 4*) New Fulneck, Jamaica, W. Ind., 141 (XXVI. J. 1*) Okozondye, Hereroland, Afr., n:. (IV. B. 4) New Georgia, Monrovia, Africa, 13 (V. D. 9) Okrika (II. 192), Niger, Africa, 78 (V. J. 10) New Halle(II.168), Transvaal, Afr., 144 (IV. J. 5) Oldenburg, Germany, 18 New Hanover Old-town, Calabar, Africa, mi (V. K. 9) (II. 168), Natal, Africa, 149 (IV. J. 8*) Omaruru, Hereroland, Afr., 145 (IV. C. 4*) New Herrnhut, Greenland, 141 (XIV. K. 1*) Ombolata (II. 192), Sumatra, E. Ind., 1)5 (XVIII. A. 7) New Herrnhut St. Thomas, Omburo (II. 192), Hereroland, Afr., 115 (IV. B. 3) (11.171), West Indies, 141 (XXVI. I. 3) Ondonga (Un- New Hope, Jamaica, W. Ind., 141 (XXVI. J. 1) donga), Ovambo, Africa, 188 (III. D. 10) New Providence Ongole (II. 192), Madras, India, t (VII. A. 13) (II. 171), Bahamas, W. Ind., 77, 81 (XXVI. E. 1) Oniop, Mortlock I.. Pac., 168 (XIX. G. 5*) New Rotterdam Surinam, Onitsha (II. 192), Niger, W. Africa, 7x! (V. J. 9) (II. 171). South America, 141 (IX. I. 1*). Onoatoa, Gilbert Isl., Pac., 08 (XIX. L. 7) Neyoor (II. 175), Madras, India, 62 (XVII. D. 11) Onomabo, Gold Coast. Ng-kang-phu West Africa, 81 (V. G. 9*) (II. 175), China, 77, 90 (X. H. 9*) Oodeypore(II.193),Rajputaua, Ind., 104 (VIII. F. 6) Ngombe (II. 175), Congo, Africa, 77 (III. E 4) Oodoopitty Ngu-cheng, China, 13 (X. I. 8*) (II. 193), Ceylon, 1 (VII. I. 10) Ngu-ka, China, 13 (X. I. 8*) Oodooville Nguna (II. 175), New Hebrides, (II. 193), Ceylon, 1 (VII. I. 10*) Pacific, 51 (XIX. J. 11*) Oorfa, Central Turkey, 1 (XXV. I. 5) Nicobar I. (11.176), East Indies, 115 Ooshooia (II. 193), Terra-del-Fuego, Nicomedia(II. 176), Asia Minor, 1 (XXV. C. 3) South America, 78 (IX. F. 13*) Niigata (II. 176), Japan, 1, 25 (XV. H. 4) Ootacamund (Uta- Ning-hai, China, 65 (X. I. 3*) camund)(II.193).Madras, India, :_ (XVII. D. 8) Ning-hsia (11.176), China, 65 (X. F. 2) Opa, New Hebrides, Ningkwoh (Ning- Pacific. 170 (XIX. J. 10*) kweh) (II. 177), China, 65 (X. J. 6) Opotiki, New Zealand, ;.j Ningpo (II. 177), China, 3, 24, 65, 72, 82 (X. K. 6) Opunake, New Zealand, H .) Ningtaik (II. 177), China, 72 (X. J. 8) Orattur, Madras. India, ee (XVII. F. 7*) Nishinomiya, Japan, 15 (XV. F. 5*) Orchanie, Bulgaria. 18 (XI. G. 5) Nishiwo (II. 177), Japan, 13 (XV. G. 5*) Orealla, British Guiana, Nisky (II. 177). Virgin Isl.,W.Ind., 141 (XXVI. I. 3*) South America, 71 (IX. I. 2) Nine (Savage I.), Orebro, Sweden, 18 (II. 177), Tonga Isl., Pac., 62 (XXI. C. 9) Oregrund, Sweden, 18 Niutao TokelauIsl.,Pac.,62 (XXI. B. 7*) Orizaba, Mexico, 18, 15 (XX. G. 5) Njerao (II. 179), Java, E. Indies, 155 (XVIII. F. 10) Oroomlah (Urmia) Njen-hang-li (II. 203), Persia, 24 (XXIII. B. 2) (II. 179), China, 142 (X. I. 9) Oruru, New Zealand, 78 Negates, Mexico, 15 (XX. C. 1*) Osaka (II. 203), Japan, 1, 15, 20, 24, 80 72 (XV. G. 5) Nombre de Dios, Mexico, 15 (XX. E. 3*) Oskarsburg, Natal, Africa, 126 (IV. J. 8*) Nongbah, Assam, India, 89 (XXIV. A. 1*) Oskarshamn, Sweden, 18 Nongirri. Assam, India, 89 (XXIV. A. 1*) Osomare, Upper Niger. Afr., -_> (V. J. 9) Nongkroh, Assam, India, 89 (XXIV. A. 1*) Ota. Yoruba, Africa, 7S (V. I. 9) Nongkyllem Otaki (II. 204), New Zealand, 78 (II. 179), Assam, India, 89 (XXIV. A. 1*) Otaru (II. 204), Japan, 18 (XV. I. 2) Nongrymai (II 179), Assam, India, 89 (XXIV. A.I*) Otterbein, Sherbro District, Nongsawlia Africa, 87 (V. H. 1*) (11.179), Assam, India, 89 (XXIV. A. 1*) Ottmarsheim, Germany, 13 NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to fche numbers in Appendix C; the last column shows number and section of Map. MISSIONARY STATIONS 600 MISSIONARY STATIONS Otyikango, Hereroland, Afr., 145 (IV. D. S) Peshawar (11.226), Pun jab, India, 72 (XXII. B. 3) Otyimbengue (Otyi- Petchaburee mologuXII.^04),Hereroland, Afr., 145 (IV. C. 4) (II. 226), Siam, 24 (XXIV. C. 6) Otyizeva, Hereroland, Afr., 145 (IV. D. 4) Petekajan, Java, E. Indies, 157 (XVIII. F. 10) Otyosazu (11.204), Hereroland. Afr., 145 (IV. D. 3) Peter.sbm-g Cape Colony (Kaf- Oua (II. 204), Ponape, PaciHc, 169 (XIX. H. 4) (11.226), fraria), Africa, 144 (IV. I. 10) Oudtshoorn PhilippopoUs (II. 204), Cape Colony, Afr., 71 (IV. F. 10) (II. *2S), Bulgaria, 1 (XI. G. 6) Outing, Basutoland (Orange Free Phokoaue, Orange Free State, State), S. Afr., 165 (IV. H. 9) Africa, 71 (IV. H. 8*) Owalou, Fiji Islands. Pac., 81 (XIX. L. 10) Pietermaritzburg Oxford, New Zealand, 82 (II. 2v>8), Natal, Africa, 103 (IV. J. 8) Oye, Asaba, Upper Pinalap (II. 228), Caroline Islands, Niger, Africa, 72 (V. J. 9*) Pacific, 169 (XIX. H. 5) Oyo, Yorulm, W. Afr., 3, 7 2 (V. I. 8) Pind Dadan Khan, Pun jab, India, 72 (XXII. C. 5) Paarl, Cape Colony, Afr., 72 (IV. D. 10*) Piuerolo, Italy, 5 Pabalong, Kaffrari.i. Africa, 165 (IV. J. 9) Pinetown (II 228), Natal, Africa, 71 (IV. J. 8*) Pacliamba, Bengal, India, 103 (VII. F. 5*) Ping Naug. China, 72 (X. J. 8*) Pachuca, Mexico, 13 (XX. F. 4) Pingyang (11.228), China, 65 (X. H. 4i PadangdI. 205), Sumatra, E. Ind., 145 (XVIII. B. 8) Pinkol, Java, East Indies, 156 (XVIII. F. 10*) Padre Polli(II.205), Madras, India. 78 (VII. E. 10) Pipli (Piplee) Pakenten, Sumatra, E. Ind., 147 (XVIII. B. 7*) (11. 229), Bengal, India, 78 (VII. F. 9) Pakhoi (II. 205), China. 72 (X. G. 10) Piracicabo, Brazil, 15 (IX. H. 8*) Pakur, Bengal, India, 13 (VII. G. 5) Pirara, British Guiana, Palaballa (II. 205), Congo, Africa, 3 (III C. 6) South America. 4 (IX. F. 2*) Palamainair, Madras, India, 25 (XVII. F. 7*) Pirrie (II. 229), Cape Colony (Kaf Palamcotta fraria). Africa, 103 (IV. H. 10) (II. 205), Madras, India, 72 (XVII. E. 11*) Pitcairn, Tuamotu, Pacific, 170 (XXI. L. 10) Palani (Palni), Madras. India, 1 (XVII. E. 9) Pithau, Formosa, China, 90 (X. K. 9) Palghat (II. 205), Madras. India, 142 (XVII. D. 9) Pithoragarh N. W. Provinces, Palli, Sherbro, Africa, 37 (V. C. 9*) (II. 229), India, 13 (VIII. K. 1) Palmur(Palraoor)N. W. Provinces, Plevna, Bulgaria, 13 (XI. G. 5) (II. 206), India, 3 (XVII. E. 3) Poelo, Sumatra, E. Ind., 156 (XVIII. B. 7) Pamban (II. 206), Madras, India, 71 (XVII. E. 10*) Point Pearee, South Australia, 149 Panagurishte, Bulgaria, 1 (XI. G. 6) Point Pedro Panapur, N. W. Provinces, (II. 230), Ceylon, 81 (VII. I. 10*) India, 13 (VIII. K. 3*) Poklo (Pak-hoi), South China, 62 (X. G. 10) Panchgani, Bombay. India, 1 (XVII. A. 2) Polfontein, Transvaal, Afr., 81 (IV. I. 6*) Pandhapur, Bombay, India, 71 (XVII. B. 2) Polonia, Transvaal, Afr., 149 (IV. I. 9*) Panditeripo Ponape (II. 231), Caroline Isl., Pac., 1 (XIX. H. 4) (II. 206), Ceylon, 1 (VII. I. 10) Ponce, Porto Rico, Pangaloan(II.206),Sumatra, E. Ind., 145 (XVIII. B. 7) West Indies, 69 (XXVI. I. 3) Pang chuang Pongo Adongo (II. 200), China, 1 (X. I. 3*) (11.231), Guinea. Africa, 13 (III. C. 8*) Pang-koh (11.206), Borneo, E. Indies, 145 (XVIII. G. 9) Poo (II. 231), Little Tibet, 141 (XXII. F. 2*) Panhala (II. 206), Bombay, India, 24 (XVII. B. 3) Poona (II. 231), Bombay, India, 13, 71, 72, 77, 101, Panneivilei(II. 206), Madras, India, 72 (XVII. E. 10*) 103 (XVII. A. 1) Pannikulam Poonamallee (II. 206), Madras, India, 72 (XVII. E. 1C) (Punamalli), Madras, India, 72 (XVII. F. 7*) Pantjurnapitu Poreiar, Madras, India, 143 (XVII. F. 9) (II. 206), Sumatra, E. Ind., 145 (XVIII. B. 7) Porto Alegre, Brazil, 13 (IX. G. 9) Pautura, Ceylon, (VII. I. 13) Port-au-Prince Panuco. Mexico, 29 (XX. G. 4) (11.231), Haiti, W. Ind., 14, 20 (XXVI. G. 3) Paoning (II. 206), China, 65 (X. F. 6) Port Blair, Andaman Islands, Paori, N. W. Provinces, East Indies, 71 India, 13 (VIII. K. 1) Port Darwin, Australia, Pao-teo, China, 65 (X. G. 3) Port Douglas, Australia, 71 Pao-ting-fu(II.206), China. 1 (X. I. 3) Port Elisabeth, Cape Colony, Afr. . 62 (IV. H. 10) Papiti (II. 20o), Tahiti, Society I., 165 (XXI. G. 9) Port Lokka (or Sierra Leone, Para, Brazil, 13 (IX. H. 4) Lokkoh 1(11.232), Africa, 72 (V. C. 8) Pararnakudi, Madras, India, 71 (XVII. F. 7*) Port Louis(II.232), Mauritius Island, 71 Paramaribo, Surinam, S. Am., 141 (IX. J. 2) Port Maria. Jamaica, W. Ind., 104 (XXVI. K. 1) Pareychaley, Madras, India, 62 (XVII. D. 11) Port Moresby Paris, France, 3, 3 6, 81. 511 (11.232), " New Guinea, 62 (XVIII. F. 3) Parral (II. 209), Mexico, 1 (XX. D. 2) Port Nolleth, Cape Colony, Afr., 71 (IV. C. 8) Pan-as (II. 209), Mexico, (XX. E. 3) Port of Spain Pasrur, Punjab, India, 26 (XXII. E. 5) (II. 23-2), West Trinidad, 77,104 (XXVI. K. 6> Pasumalai(II.210),Madras, India, 1 (XVII. F. 6) Porto Novo Patagones(II.210), Argentine Rep., 73 Pathankot, Punjab, India, 26 (IX. F. 11) (XXII. F. 5*) (II. 232), Dahomey, Africa, 104 (V. I. 9) Porto Rico(II.232). West Indies, 20 (XXVI. I. 3) Patua (II. 210), Bengal, India, 77 (VII. E. 4) Port Said. Egypt, (II. E. 1) Patos, Mexico, 5 (XX. E 3) Potaro River, British Guiana. Patpara, Cent. Provs., Ind., 72 (VIII. K. 9*) South America, n (IX. F. 3*) Patrasburdsch Potscheffstroom S. African Rep., (II. 210), Bengal, India, 146 (VII. A. 11*) (11.232). Africa, 71. 144 (IV. I. 7) Pattambakam, Madras, India, 115 (XVII. F. 8) Prague (II. 233), Austria, 1, 526 Paysandu, Uruguay, 73 (IX. F. 9) Praslin, Mauritius, 71 Pea Ridge (Pea Pretoria (II. 258), S. African Rep. Radja) (II. 212), Sumatra, E. Ind., 145 (XVIII. A. 7) (Transvaal),Afr., 71. *1. 144 (IV. I. 6) Peelton, Kaffraria, Africa, 62 (IV. I. 10*) Prince Albert, Canada, 51, 72 Pegu, Burma, 3 (XXIV. B. 5) Princestovvu Pei Su-Chu-Fu, China, 77 (X. J. 5*) (II. 259), Trinidad, W. Ind., 51 (XXVI. K. 6*) Pekyi, Slave Coast, Afr., 147 Peking (II. 212), China, 1, 13, 20, 24, 62, (V. I. 9*) 71 (X. I. 2) Probbolingo (11.259), Java, E. Indies, 162 (XVIII. G. 10) Pella, Little Namaqua- Progresso, Mexico, 5 (XX. I. 4) land, Africa, 141 (IV. E. 8) Prome, Burma. India, 3 (XXIV. A. 4) Pella, S. African Rep. Pudnkattai (Pudu- (Transvaal), Afr., 149 (IV. H. 6) cotta) (II. 261), Madras, India, 71 (XVII. F. 9) Penang I. (11.213), Malacca Straits, 71 (XVIII. B. 5) Puebla (II. 261), Mexico, 13, 15 (XX. G. 5) Penguin (II. 214), Tasmania, Pueblo Viego, Mexico, 29 (XX. G. 4) Australia, 82 Puerta Plata, San Domingo, Periakulam, Madras, India, 1 (XVII. E. 9) West Indies. 77 (XXVI. H. 3) Perlepe. European Turkey, 1 (XI. E. 7) Puiel, Orange Free State, Pernambuco Africa, 144 (IV. 1. 7*) (II. 217), Brazil, 5, 28, 73 (IX. J. 5) Punindie, South Australia, 149 NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C; the last column shows number and section of Map. MISSIONARY STATIONS 601 MISSIONARY STATIONS Puri (II. 263), Bengal, India, 78 Purulia (II. 263), Bengal, India, 146 Piitliiiimputhur, Madras, India, 71 Puttalam, Ceylon, India, 71 Qu appelle, Manitoba, Canada, 72 Quebec, Canada, 81 Queenstown, Cape Colony (Kaf fraria), Africa, 71 Jueretaro (11.264), Mexico, 13 luetta (II. 264), Punjab, India, 72 Juillota (II. 264), Chile, 24 Juilon (II. 264), Travancore, Ind., 62 Juitta (II. 264), Gold Coast, Afr., 147 Juop (II. 264), Borneo, E. Indies, 71 Ra (II. 264), New Hebrides, Pacific, Rabai (see Kisu- lutini) (II. 264), East Equat. Afr., Radhapuram, Madras, India, Ragharapuram (11.264). Madras, India, Rahuri (II. 264), Bombay, India, Raiatea (II. 264), Society Islands, Pacific, 62 Rai Bareli(see Roy N. W. Provinces, Bareilly)(II.264), India, 13 Raipur. Cent. Provs., Ind., 83 Rajamahendri (Raja- mundry) (11.264), Madras, India, Rajasingamanga- lam) (II. 264), Madras. India. Rajkot (II. 265), Bombay, India, Rakaanga, Manihihi Islands, Pacific, Rakiura, New Zealand, Ramah (II. 265), Labrador, Ramah (II. 265), Ramah Key, Cent. America, Ramahyuck (II. 265), South Australia, Ramaliane S. African Rep. (II. 265), (Transvaal),Afr., Ramapatam (II. 265), Madras, India, Ramnad (II. 265), Madras, India, Ramport House, Canada, Rampur-Beau- leah (II. 265), Bengal, India, Ranchi (II. 260), Bengal, India, Rangiora, New Zealand, Rangitukei, New Zealand, Rangoon (II. 265), Burma, 3, 13, Rangpur, Bengal, India, Raniganj (Rani- gandsch)(II.266),Bengal, India, Ranikhet (II. 206), N. W. Provinces, India, Ranipetta, Madras, India, Rapur (see Rai pur), Cent. Provs., Ind., Rarotonga(1.416), Hervey or Cook s Islands. Pacific, 62 Ratahan, Celebes, E. Ind., 155 Ratlam (Rutlam), Central India. 51 Ratnagiri, Bombay, India, 24 Ratnapura (II. 267), Ceylon, India, 77 Rawal-Pindi (II. 267), Punjab, India, Redwan, Turkey, Reefton, New Zealand, Regentstown, Sierra Leone, Afr. (VII. F. 0*) (VII. F. 6) (XVII. F. 7*) (VII. I. 11) (XIV. F. 6) (XIV. K. 6) (IV. H. 9) (XX. F. 5) (XXII. B. 6*) (IX. D. 9*) (XVII. D. 11) (V. G. 9*) (XVIII. F. 7) 170 (XIX. J. 9*) 72 (III. M. 5) 71 (XVII. F. 6*) 72 (VII. A. 12) 1, 71 (XVII. B. 1) (XXI. G. 8) (VII. B. 3) (VII. B. 8) 35 (VII. B. 12) 71 (XVII. E. 10*) 109, 535 (VIII. D. 9) (XXI. E. 7) (XIV. K. 4) (XXVI. C. 5) (IV. H. 6) (XVII. F. 4) (XVII. E. 11*) (XIV. G. 5*) 62 72 141 24 141 149 3 71 72 90 (VII. H. 5) 71, 146 (VII. E. 6) 82 147 71, 143 (XXIV. B. 5) 81 (VII. I. 4) Rehoboth (11.274), Namaqualand, Africa, Reureu, New Zealand, Reynosa, Mexico. Rhotuk, N. W. Provinces, India, Ribe (II. 284), Masailand, E.Afr. Richmond(II.284),Cape Colony, Afr. Richmond(II.284),New Zealand, Rietfontein (Re\t- Namaqualand, fontein (II. 284), Africa, Riuibee, Sherbro, Africa, Ringin, Java. E. Indies, Rio Claro (II. 285), Brazil, Rio de Janeiro (VII. F. 5) (VIII. K. 1) (XVII. F. 7) 149 (VII. C. 8) (XXI. E. 10) (XVIII. L. 7) (VIII. G. 7) (XVII. A. 3) (VJI. I. 12*) (XXII. D. 3) (XXV. J. 5) (V. C. 9) (IV. C. 4) (XX. G. 3) (VIII. I. 2) (III. M. 5) (IV. G. 9) 24 1 82 ,82 145 149 15 71 ,82 1 145 37 156 24 (IV. D. 6*) (V. C. 9> (XVIII. F.10*) (IX. H. 7) (II. 285), Ritenbank, w iversdale (II. 286), Riwari, Robertson (II. 280), Brazil. Greenland, 5, 15, 24, 73 (IX. H. I 115 Cape Colony, Afr., N. W. Provinces, India, 71, 144 (IV. E. 11) 71 (VIII. I. 3) Cape Colony, Afr., 71 (IV. E. 10) Rock Fountain (II. 286), Natal, Africa, 93 (IV. J. 8*) Rodosto (II. 286), Turkey. 1 (XI. I. 7) Roebourne, Australia, 71 Rolwein (II. 286), Griqualand. Afr., 141 (IV. G. 7*) Roma (II. 286), Moluccas, E. Ind., ( XVIII. M.10*> Rome, Italy, 5, 13, 77, 78, 81, 103, 511, 512 Rosario (II. 297), Argentine Rep., South America, 13, 73 (IX. F. 9) Rotofunk, Sierra Leone.Afr., 32 (V. C. 8*) Rotoma, New Zealand, 72 Rotterdam, Holland, 511 Rotti, Timor IsL, E. Ind., (XVIII. K. 11> Rotuma Isl. (II. 297), Pacific, 81 (XIX. L. 9) Roy Bareilly (see Rai Bareli) Ruatan (II. 298), Honduras, Central America, 81 (XXVI. C. 4> East. Equat. Afr., 72 (III. K. 4) New Zealand, 147 Caroline Isl., Pac., 1 Rubaga, Ruipuki, Ruk, Rurki (Rurkee), Russelkonda (II. 299), Rustenburg, Rust-en- Vrede (II. 300), Rust-en-Werk (II. 300), Rustchuk (Roust- cliouk), Saba, (XIX. G. 4) Punjab, India, 13, 71 (VIII. J. 1) Bengal, India, S. African Rep. (Transvaal), Afr., 149 Surinam, S. Am., 141 78 (VII. E. (IV. I. 6) (IX. J. 2*) Surinam, S. Am., 141 (IX. J. 2) Bulgaria, Leeward Islands, West Indies, Sabathu (II. 300), Punjab, India, Sadras, Madras, India, Safed (II. 300), Syria, Saga, Japan, Sagaing (II. 300), Burma, 13 81 24 143 511 72 3 Nyassa, E. Africa, 72 N. W. Provinces, (XI. H. 4) (XXVI. J. 3> (XXII. G. 6) (XVII. F. 1) (XXV. G. 8) (XV. D. 6) (XXIV. B. 3> (III. M. 5) India, Kaffraria, Afr., Pacific, West Indies, 24 (VIII. I. 1) 71 71 71 170 (IV. I. 9) (IV. I. 10*) (IV. K. 7) 115, 141 (XXVI. I. 3? Sagalla, Saharanpur (II. 301), Saint Albans (II. 301), Saint Augustine, Kaffraria, Afr., Saint Augustine, Zululand, Afr., Saint Barnabas Norfolk Isl., (II. 301), Saint Croix (II. 301), Saint Eustache (II. 301). Saint Helena (II. 301), Saint Jan (11.301), West Indies, Saint John s (II. 301), Saint John s Antigua, W. Ind., 141 Costa Rica, West Indies, 24 Saint Kitts (St. Chris topher) (11.301), West Indies, 71, 81, 141 (XXVI. J. 3) Saint Louis(II.301).Senegal, Africa, 165 (V. B. 5) Dutch W. Indies, 81 (XXVI. J. 3) St. Helena, 71 115, 141 (XXVI. I. 3) Kaffraria, S. Afr., 71 (II. 301), Saint Jose, (IV. I. 10) (XXVI. J. 3) (XXVI. C. 6) Saint Lucia (II. 301), Saint Luke s, Saint Mark s (11.301), Saint Martin, Windward Isl., West Indies, 81 Kaffraria, Africa, 72 (XXVI. J. 5) (IV. I. 10) n (iv. 1. 10) Kaffraria, Africa, Leeward Islands, West Indies, 81 (XXVI. J. 3) Saint Mary s Isl. (11.301), Gambia, Africa, 81 (V. B. 6) Saint Matthew s (II. 301), Kaffraria, Africa, 72 (IV. I. 10*) Saint Paul de Loanda (11.301), Loanda, W. Afr., 13 (III. C. 7) Saint Paul s Zululand, Africa, 20, 71 (IV. K. 8) Cape Colony, Af r . , 71 (IV. I. 10) 71 (II. 302), Saint Peter s (II. 302), Saint Thomas (II. 302), Saint Thom6 (II. 302), Saint Vincent (II. 302), Sakura Island (Sokura?), Sakuyama, Salem (II. 302), Salem (II. 302), Salem (New Hope) (II. 302), Jamaica, W. Ind., 141 Salinas (II. 302), Persia, 24 Salonica (II. 302), European Turkey, 28 Virgin Isl., W. Ind., 141 Madras, India, Windward Isl., West Indies, (XXVI. I. 3) (XVII. F. 6) Japan, Japan, Madras, India, 71 (XXVI. J. 5) 25, 50 (XV. I. 5) 13 (XV. I. 8) 62, 71 (XVII. E. 8) Surinam, S. Am., 141 (IX. I. 1) (XXVI. I. 1) (XXIII. B. 1*) (XI. F. 8) NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C; the last column shows number and section of Map. MISSIONARY STATIONS 602 MISSIONARY STATIONS Salt, Syria. 72 (XXV. G. 9) Salta, I niguay, 73 {IX. F. 9) Saltillo (II. 302), Mexio,, 5.24 (XX. F. 8) Salurpetta, Madras, India, 150 (XVII. F. 6) Samarang(II.308),Ja\a, E. Indies, 155 (XVIII. 0. 10) SambiUpur (Suiu- bulpore) (II. 308),Cent. Provs., Ind.,78 (VII. E. 8) BamokovOL 809), Bulgaria. 1 (XI. K. c,, Sampit, Borneo, E. India, 145 (XVIII. G. 0) Samsoon (II. 309), Turkey, 1 (XXV. G. 2) Bamulkota (11.309), Madras, India, 35 (VII. ( . 1-J) San Antonio, Mexico (Texas), 15 (XX. K. 2) San Buenaventura, Mexico, 15 (XX. F. 3) Sanda, Japan, 1 (XV. F. 5) San Domingo, Haiti, W. Indies, 14 (XXVI. H. 3) Sandoway(II.310),Burma, 3 (XXIV. A. 4) San Fernando (11.310), Trinidad, 51,104 (XXVI. K. 6) Sangi-Besar, Saugi Isl., E.Ind., 14(5 (XVIII. L. 6) Sangli (II. 310), Bombay, India, 24 (XVII. C. 3) Sangor, Cent. Provs., Ind., 127 (VIII. K. 7) Sanlioor, Egypt, 26 (II. B. 2*) San Juan del Rio, Mexico, 15 (XX. E. 3) San Luis Potosi, Mexico, 15, 24 (XX. F. 4) San Miguel del Mezquital, Mexico, 24 (XX. E. 3*) San Pedro, Honduras, Cen tral America, 81 (XXVI. B. 4*) San Salvador Bahama Islands, (II. 310), West Indies, 71 (XXVI. F. 2) San Salvador Lower Congo, (II. 310), Africa, 77 (III. C. 6) San Sebastian (II. 310), Spain, 1 Santa Barbara (II. 311), Brazil, 15 (IX. H. 7*) Santa Isabel Fernando Po, (II. 311), West Africa, 85 (III. A. 2) Santander(II.311), Spain, 1 Santa Rosalia, Mexico, 28 Santiago (II. 311), Chili, 24, 73 (IX. D. 9) Sautipur, Bengal, India, 4 (VII. G. 8) Santos, Brazil, 73 (IX. H. 8) San Ui (II. 311), China, 24, 81 (X. H. 10) Sao Paulo (11.312), Brazil, 15, 24, 73 (IX. H. 8) Sarawak, Borneo, E. Ind., 71 (XVIII. F. 7) Sarepta (II. 312), Cape Colony, Afr., 145 (IV. D. 10) Sarnia, Canada, 50, 71 (XIV. J. 7) Saron (II. 313), Cape Colony, Afr., 14 , (IV. D. 10) Sarou (II. 313), Transvaal, Afr., 149 (IV. I. 9*) Satara (II. 313), Bombay, India, 1 (XVII. A. 2) Sault St Marie, Canada, 71 (XIV. I. 6) Savaii Isl. (11.318), Samoau Isl., Pac., 62 (XXI. J. 1) Savas Isl. (Sawu) (11.313), Timor Isl., E.Ind., 155 (XVIII. K.11) Sawyerpuram (II. 313), Madras, India, 71 (XVII. E. 10) Schemachi(II.314). Caucasus, Russia, 131 Schiali (II. 315), Madras, India, 143 (XVII. F. 8) Schietfontein (Shiet- fontein) (11.315), Cape Colony, Afr., 145 (IV. F. 9) Schiffelin (II. 315), Liberia, Africa, 24 (V. D. 9*) Sealkote (see Sialkot) Secunderabad Nizam s Domin- 3,13,71,81 (II. 320), ion, India. (XVII. E. 3) Secundra (II. 330), N. W. Provinces, India, 72 (VIII. J. 4) Seir (II. 320), Persia, 24 (XXIII. B. 2*) Selvi (Slevin), Bulgaria, 13 (XI. G. 5) Sendai (Xenclay) (II. 321), Japan, 1, 3, 13, 23 (XV. I. 3) Senehoo, Sierra Leone, Afr., 82 (V.H.I*) Seoul (II. 321), Cent. Provs., Ind., 105 (VIII. K. 9) Seoul (II. 322), Korea, 13, 24 (XV. B. 4) Serampur(II. 323), Bengal, India, 77 (VII. G. 6) Seychelles Isl. Mauritius, (II. 326), Indian Ocean, 71, 72 Shaingay, Sherbro, Africa, 37 (V. C. 9) Shajahanpur N. W. Provinces, (II. 326), India, 13 (VIII. K. 3) Shanghai (II. 326), E. China, 5,6,15,20,24,62,72,104 (X. K. G) Shangpoong (11.327), Assam, India, 89 (XXIV. A.I*) Shaohing (11.327), China, 3, 65, 72 (X. K. 7*) Shao-tien-tzee (II. 328), China, 77 (X. H. 3*) Shaowu (II. 328), China, 1 (X. J. Si Sheik Othman (II. 328), Arabia. 103 Sheila (II. 328), Assam, India, 89 (XXIV. A. 1*) Sheppmannsdorp, Herero. Africa, 142 (IV. B. 4i Sherbro I. (H.8S8), West Africa, 37. 72, 81 (V. C. 9) Shiba, Japan, 25 (XV. I. 5) Shidzuokai 11.328), Japan, 50 (XV. H. 5) Shififuntcin, CapeColony, Afr., 145 (IV. K .i; Shih-rliia-lang, China. 1 (X. I. 3*) Shillung ill. : J /, S), Assam, India, 89 (XXIV. A. 2) shilnii isiloi. Cape Colony, Afr .,141 (IV. I. 8) Shimoga (II. 328), Mysore, India, 81 (XVII. C. 6) Shimonoseki (II. 32*i, Japan, 3 (XV. D. 6) Shiniosa, Japan, 13 (XV. I. 5) shin^akai, Japan, 25 (XV. I. 5*) Shiu-k\vau(II.321), China, 81 (X. H. 9*) Shirakawa, Japan, 13 (XV. I. 4) Shiiaya, Japan, 50 (XV. I. 5*) Shobara, Japan, 15 (XV. D. 5*) Sholapur (II. 331), Bombay, India, 1 (XVII. C. 2) Shonai (II. 331), Japan, 36 (XV. I. 3*) Shoshong, Bec-huanaland (Transvaal), Afr., 62 (IV. H. 4) Shweir, Syria. 103 (XXV. G. 9*) Sh\veygyin(II.331),Burma, 3 \(XXIV. B. 5) Shumla, Bulgaria, 13 (XI. I. 5) Sialkot (Sealkote), Pun jab, India, 26.101 (XXII. E. 5) Sibi.gadl. 336), Sumatra, E. Ind., 145 (XVIII. A. 7) Sibsagardl. 33(J), Assam, India, 3 (XXIV. A. \) Sidanabaram, Madras, India, 143 (XVII. F. 8; Sidon (Saida) (II. 337), Syria, 24 (XXV. G. 8) Sigompulan (II. 337), Sumatra, E. Ind., 145 (XVIII. B. 7) Sigong (Zigon ?), Burma, 3 (XXIV. B. 5*) Sihchau, China, 65 (X. H. 4) Sihanaka (II. 337). Madagascar, 62 (XVI. E. 6) Sijann, Saugi Isl., E. Ind., 146 (XVIII. L. 6) Silo (Shiloh) (11.337), Cape Colon v, Afr., 141 (IV. E. 10*) Siloam, Madras, India, 115 (XVII. F. 7*) Siloe, Basutoland, Afr., 165 (IV. I. 8) Simla (II. 337), Punjab, India, 72, 77 (XXII. G. 6) Simorangkir (II. 337), Sumatra, E. Ind., 145 (XVIII. A. 7) Si-ngan (II. 339), China, 65 (X. G. 5) Singaporedl.339). Malacca, 13, 71, 90 (XXIV. D. 11) Singhana (II. 339), Rajputana.N.Ind., 146 (VIII. H. 4*) Siuing (II. 339), China, 65 (X. D. 4) Sinnoris (II. 339), Egypt, 26 (II. E. 2) Sinoe (Greenville) (II. 339), Liberia, Africa, 13, 20, 24 (V. E 10) Sio-ke (II. 339), China, 25 (X. J. 9*) Sipirok (II. 339), Sumatra, E. Ind., 145 (XVIII. B. 7) Sipoholon (IL339), Sumatra, E. lud., 145 (XVIII. B. 6) Sipohuttar (II. 340), Sumatra, E Ind., 145 (XVIII. B. 6) Sirabe, Madagascar, 121 (XVI. I). 7) Sirampur, Bengal, India, 77 (VII. H. 6) Siroiicha, Nizam s Domin ion, India, 8 (VII. A. 10) Sirur, Bombay, India, 1 (XVII. B. 1) Sistof OI. 340). Bulgaria, 13 (XI. H. 5) Sitapur (II. 340), N. W. Provinces, India, 13 (VII. A. 2) Sitka, Alaska, 24 (XIV. C. 4) Sivas (II. 340), Turkey, 1, 36 (XXV. G. 3) Skarung, Malacca, 71 (XXIV.D.10*) Skein, Norway, 77 Sleviu (see Selvi) Smithfiekl Orange Free State, (II. 346). Africa, 165 (IV. H. 8) Smyrna (II. 346), Turkey, 1, 36. 511 (XXV. B. 4) Soakanora, Ternato, E. Ind., 160 Soatanana, Madagascar, 121 (XVI. D. 7*) Soavina, Madagascar, 121 (XVI. D. 7) Sockaboemi, Java, ir,9 (XVIII. E. 10) Soemedang, Java. 159 (XVIII. E. 10) Sofia, Bulgaria, 1 (XI. F. 6) Sohagpur (11.350), Cent. Provs., Ind., 93 (VII. B. 6) Somerset, East (11.351), Cape Colon}-, Afr., 104 (IV. H. 10) Somerville K. (iri<|tialand, (11.351). Africa, 103 (IV. J. 10*) Sonapur (II. 351), Bombn\ , India. 71 (XVII. A. 2*) Sc.ndrr. Celebes, E. Ind., (XVIII. L. 7) Sonora (II. a51), Mexico, 1 (XX. C. 1) Soori (Bheer- bhuin>. Bengal, India, 77 (VII. G. 5) Soracaba, Brazil. 24 (IX. H. 8) Scu-s. lf Lapland. 131 South Kona, Hawaii Isl , Pac., 71 (XXI. E. 1*) Spanishtown, Jamaica, W. Ind., 77 (XXVI. F. 3) Springfield, Jamaica, W. lud., 141 (XXVI. J. 1) Springvale, Natal, Africa, 71 (IV. J. 8*) Sriharikota, Madras, India, 149 (XVII. F. 6) Srinagar (II. 363), Ladakh, India, 72 (XXII. E. 3) Sri villapat ni di. 363), Madras, India, 72 (XVII. E. 10) NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C; the last column shows number and section ot Map. MISSIONARY STATIONS 603 MISSIONARY STATIONS Stanley . Canada, 72 (XIV. G. 6) Stanley Pool, Congo, Africa, 77 (III. D. 5) Steinkoptt 1 (lI.363),CapeColony, Afr., 145 (IV. D. 8) Stilleubosch (II. 364), Cape Colony, Afr., 145 (IV. D. 11) Stendal (II. 364), Natal, Africa, 144 (IV. J. 8) Stockholm, Sweden, 13 Strasburg, Germany, 511 Stupitz, Austria, 1 Huchau (II. 365), China. 5, 15, 24, 28 (X. H. 4) Sukaburai, Java, E. Indies; 155 (XVIII. E. 11) Snkkerhoppen, Greenland, 115 Sukkur (II. 360), N. \V. Provinces, India, 72 (VIII. B. 3) Sulurpetta, Madras, India, 149 (XVII. F. 6) Snmba, Timor Isl.,E.Ind., 155 (XVIII. L. 11) Surabaya. Java, E. Indies, 155 (XVIII. G. 10) Surat (II. 369), Bombay, India, 109 (VIII. F. 9) Sui-i (Soory; Sooree) (II. 369), Bengal, India, 77 (VIL G. 5) Suva, Fiji Islands, Pac., 71 (XIX. L. 10*) Suvisheshapuram (II. 3TO), Madras, India, 72 (XVII. E. 11) Swat mv (II. 370), China, 3.90 (X. J. 9) Swellendam, Cape Colony, Afr., 71 (IV. E. 10) Sydney, Australia, 85 Taba Mossegu (Thaba MasseguHIL379). Africa, 144 (IV. H. 8) Table Cape, New Zealand, 304 Tabor, Bohemia, Austria, 1 Tabriz (II. 379), Persia, 24 (XXIII. B. 2) Tagal, Java, E. Indies, 162 (XVIII. F. 10) Fagulaudang, Sangi Isl., E. Ind., 146 (XVIII. L. 6) Tahaa, Society Isl., Pac., 62 (XXI. G. 8) Tahiti (II. 380), Society Isl., Pac., 165 (XXI. G. 9) Tahuata, Marquesas Isl., Pacific, 169 (XXI. I. 7) Tai-chau (II. 380), China, 65 (X. J. 7*) Tai-ku (II. 380), China, 1 (X. J. 3) Tai-wan (II. 380), Formosa, 90 (X. K. 10) Tai-yuen (II. 380), China, 65, 77 (X. H. 3) Takarma, Bengal, India, 146 (VII. A. 11*) Takato, Japan, 13 (XV. H. 4) Takow (II. 380), Formosa, China, 90 (X. K. 9*) Ta-ku-tang (11.380), China, 65 (X. J. 7) Talaguga (II. 380), Gaboon. Africa, 24 (III. B. 4) Talaut Islands, East Indies, 156 (XVIII. M. 6) Ta-li(II. 380), China, 65 (X. D. 9) Taligandsch, Bengal, India, 71 (VII. H. 6*) Taljhari (II. 380), Bengal, India, 72 (VII. G. 5) Tallapudi, Madras, India, 35 (VII. B. 12*) Tamana, Gilbert Isl., Pac., 62 (XIX. L. 6) Tamatave (II. 380), Madagascar, 62, 71 (XVI. E. 6) Tameau-lajang tll.381), Borneo, E. Indies, 145 (XVIII. I. 8) Tampico (II. 381), Mexico, 29 (XX. G. 4) Tamsui (II. 381), Formosa. China, 51 (X. K. 8) Tanna, New Hebrides, Pacific, 103 (XIX. J. 10) Tanawanko, Celebes, E. Ind., 155 (XVIII. L. 7*) Tandur (11.381), Madras, India, 13 (XVII. E. 3*) Tanjore (II. 382), Madras, India, 71 (XVII. F. 9) Tank, Punjab, India, 72 (XXII. B. 4) Tapiteua (II. 387), Gilbert Isl., Pac., 169 (XIX. K. 6) Tapitenam, Gilbert Isl., Pac., 169 (XIX. K. 6*) Taravao, Tahiti, Society I., 103 (XXI. G. 6*) Tarkastad, Cape Colony (Kaf- fraria), Africa, (IV. H. 10) Tarna, Lapland, 132 Tarsus (II. 387), Turkey, 1, 22 (XXV. F. 5) Tat ung (II. 388), China, 65 (X. H. 2) Taung (II. 388), S. African Rep., Africa, 62 (IV. H. 7) Tauranga, New Zealand, 72 Tavoy, Burma, 3 (XXIV. C. 6) Teheran (II. 390), Persia, 24 (XXIII. D. 3) Teh Xgan (11.391). China, 81 (X. H. 6) Telang (II. 391), Borneo, E. Indies, 145 (XVIII. H. 8) Tellicherri (Talal- schiri) (11.391), Malabar, India, 142 (XVII. C. 8) Telvek Dalam, Nias, E. Indies, 143 (XVIII. A. 7) Tembu, Kaffraria, Africa, 81 (IV. H. 9) Tempoeran, Java, E. Indies, 145 (XVIII.F.10*) Tezpur (II. 392), Assam, India, 71 (XXIV. B. 1*) Thaba- Bossigo Orange Free State, (II. 392), Africa, 165 (IV. I. 8) Thaba-Morena, Basutoland, Afr., 165 (IV. I. 8) Thaba Nchu, Basutoland, Afr., 71 (IV. I. 8*) Thakandrawi, Tonga Islands, Pacific, 81 (XXI. B. 9*) Thana, Bombay, India, 103 (VIII. F. 11) Thatun (II. 392), Burma, 3 (XXIV. B. 5) Thayetmyo (II. 392), India, 3, 71 (XXIV. B. 4) Thlotse Heights Orange Free State, (II. 392), Africa, 71 (IV. I. 8) Thongze (II. 392), Burma, 3 (XXIV. B. 5) Tiberias, Lake (II. 393), Palestine, 526 (XXV. F. 8) Tichi, China, 1 (X. 1. 3*) Tieling (II. 394), Manchuria, China, 104 (X. K. 1*) Tientsin (II. 394), N. China, 1, 13, 62, 65, 83 (X. I. 3) Tierra del Fuego (11.394), South America, 73 (IX. E. 13) Tittis (II. 395), Caucasus, Russia, 131 Tillipally (II. 395), Ceylon, 1 (VII. I. 9) Tinana (II. 395), Kaffraria, Africa, 141 (IV. J. 9*) Tiudivanam (II. 31(5), Madras, India, 25 (XVII. F. 8) Tinnivelli (11.395). Madras, India, 72 (XVII. E. 11) Tippura, Bengal, India, 77 (VII. J. 6) Tirokukowilar, Madras, India, 115 (XVII. E.10*) Tirumangalam, Madras, India, 1 (XVII. E. 10*) Tirupati, Madras, India, 149 (XVII. F. 6) Tirupuvanam, Madras, India, 1 (XVII. E. 10) Tiruvaluredl. 396), Madras, India, 81 (XVII. E. 9) Tiruvannamalei, Madras, India, 115 (XVII. E. 10?) Tiruvella (II. 396), Madras, India, 72 (XVII. D. 10) Tittuvilei, Madras, India, 62 (XVII. C. 10*) Tjandvara, Java, E. Indies, 127 (XVIII.E.10*) Tjandver, Java, E. Indies, 159 (XVIII.E.lo*) Tjemee, Java, E. Indies, 156 (XVIII.E.10*) Tobago (II. 396), Wind ward Islands, West Indies, 141 (XXVI. K. 5) Tobase (II. 396), Kaffraria, Africa, 141 (IV. I. 10*) Tocatdl. 396), Turkey, 1,36 (XXV. G. 2) Todgarh. Rajputana, India, 104 (VIII. G. 5) TokelauIsl.(II.396),Paciflc, 6. (XXI. B. 7) Tokushima(II.396),Japan, 15, 28, 72 (XV. F. 6) Tokyo (II. 396), Japan, 1, 3, 13, 20, 24, 25, 30, 50, 71. 72, 77, 104 (XV. I. 5) Toledo, British Honduras, Cent. America, 81 (XXVI. B. 4*) Tolligunge(II.397),Bengal, India, 71 (VII. H. 7*) Toluca, Mexico, 15 (XX. F. 5) Tombou, Celebes, E. Indies, 155 (XVIII. L.7*) Tomohou, Celebes, E. Indies, 155 (XVIII. L. 7) Tondano, Celebes, E. Indies, 155 (XVIII. L. 7) Toudo, Philippines, East Indies, 155 (XVIII.) Tonganewa, Manihihi Islands, Pacific, 62 (XXI. F. 7) Tonga Isl. (II. 397).Paciflc, 81 (XXI. B. 9) Ton Rohloh, Sherbro, Africa, 39 (V. C. 9*) Tortola, Windward Islands, West Indies, 71, 81 (XXVI. K. 5*) Toucara, Terneke Island, East Indies, 180 Toungkohloh, Sherbro, Africa, 37 (V. C. 9*) Touugoo (Taung- ngu) (II. 398), Burma, 3, 13, 71 (XXIV. B. 4) Tourr, Skena River, Canada. 50 (XIV. D. 5*) Towara, Teruate, E. Ind., 160 Toyohashi, Japan, 13 (XV. G. 5) Tranquebar (11/407). Madras, India, 71,143 (XVII. F. 9) Trebizond(II.408), Turkey, 1 (XXV. 1. 2) Tre van drum (II. 409), Travancore, Ind., 62 (XVII. D. 11) Trianon, Haiti, W. Indies, 20 (XXVI. G. 3*) Trichinopoli (II. 409), Madras, India, 71, 81, 143 (XVII. E. 9) Trichur (II. 409), Madras, India, 72 (XVII. C. 9*) Trincomalai, Ceylon, India, 81 (VII. J. 11) Trinidad, West Indies, 51, 81, 104 (XXVI. K. 6) Tripati, Nellore, Madras, India, 149 (XVII. F. 6*) Tripatur (II. 409), Madras, India, 62 (XVII. E. 8) Tripoli (II. 409), Syria, 24 (XXV. G. 8) Tsakoma(II. 410), S. African Rep. (Transvaal), Afr., 144 (IV. J. 4) Tsaraindrana, Madagascar, 121 (XVI. D. 7*) Tschoutshun (II. 410), China, 142 (X. 1. 9) Tsiafahy., Madagascar, 62 (XVI. D. 7*) Tsin-chau (Tsing- chow-fu?) (11.410), China, 65 (X. J. 4) Tsing-chew-fu (II. 310), China, 77 (X. J. 4) Tsing-kiang-pu (II. 410), China, 28 (X. J. 5) Tsunhua (II. 410), China, 13 (X, I. 2) Tuamotu Isl. (see Pau- motu) (II. 410), Pacific, 62 (XXI. I. 8) Tulbagh (II. 410), Cape Colony, Afr., 145 (IV. E. 10) NOTE. The first figures indicate the vol. and page of the Encyclopedia: the third column corresponds to the numbers in Appendix C; the last column shows number aud section of Map. MISSIONARY STATIONS 004 MISSIONARY STATIONS Tiitnkiir (II. 411), Madras, India. Tunapuna(II. 411), Trinidad, \V. Ind., Tuiuli, Bengal, India, Tung-chow(n.411).China, Tuni ill. 411), Madras, India, Tunis (II. 411), Africa, Tura (II. 411), Assam, India, Tuticorin (II. 426), Madras, India. Tutuila (II. 426), Samoau Isl., Pac., Uajima, Japan, UdayagiridI 427), Madras, India, Udipi (II. 427), Madras, India, Ueda (lida), Japan, Uganda. Africa, Vit enhage, Cape Colony, Af r., Ujaiu, Cent. Provs., Ind., Ujiji, Lake Tanganyika, Africa, Ulawa, Solomon s Islands Pacific, Umanak (II. 427), Greenland, Uiuba, East Equat. Afr., Uinbonanibi, Znluland, Africa, Umpumulo, Kaffraria, Africa, Umsunduzi, Zululand, Africa, Uintata (H. 427), Teinba-lancl, South Africa, Urntwalume (II. 427), Cape Colony, Afr., Umvote (Grout- villexll. 427), Nat . Africa, Umzinto, Natal, Africa, Umzumbe(II. 427), Natal, Africa, Underhill, Undup (Undop) (II. 427), Uugoji, Congo, Africa, Borneo. E. Indies, Natal (Zululand), Africa, Unitata (see Um- tata) (II. 427), Africa, Unwana (II. 447), Old Calabar, Afr., Uole, Caroline Isl., Pac. Upernavik, Greenland. Upolu (II. 447), Samoan Isl., Pac. Upper Paarl (Paarl), Ural, Africa, Russia, Urambo (II. 447), E. Cent. Africa. Urbanville, Cape Colony, Afr. Usainbiro (.11.448), Victoria Nyanza, Africa, Ushigome, Japan, Utsouomiya, Japan, Uvea (II. 448), Loyalty Isl., Pac., Uyui, Nyanza, Africa, Vadaku, Madras, India, Vaitupu, Tokelau Islands, Pacific, Vakin Ankaratou, Madagascar, Valdesia, S. African Rep. (Transvaal), Afr. Valparaiso(IL448), Chile, Van (II. 448). Turkey. Varna (II. 450), Bulgaria, Veckoski, Vediarpuram (II. 450). Vellore (II. 450), Finland, 81 (XVII. D. 6*) Waikokara, New Zealand, 149 ,51 (XXVI. K. 6*) Waimate, New Zealand, 85 103 (VII. F. 5*) Wairoa, New Zealand, 72 1,5, 24 (X. K. 3) Waitara, New Zealand, 72 52 (VII. C. 11) Wakkerstroom S. African Rep. 67,511 (V I. 1) ill. 453), (Trausvaali.Afr.,71 (IV. J. 7) 3 (XXIV. A. 2) Walflsch Bay Namaqualand, 71 (XVII. F. 10) (11.453). Africa, 145 (IV. B. 4) , 02 (XXI. L. 1) Walmannsthal S. African Rep. 15 (XV. E. 6) (11.453), (Transvaal),Afr.,144 (IV. J. 6) 3 (XVII. D. 5) Wangamiii 11.453), New Zealand, 72 142 (XVII. B. 0) Wanikoro, St. C rnz Islands, 25 (XV. G. 5) Pacific. 170 (XIX. J. 8*) 72 (III. J. 4) Wanua-Lawa, Banks Islands, , 71 (IV. H. 10) 1 arilic. 170 (XIX. J. 9) , 51 (VIII. H. 8) Warmbad(II.453), Namaqualand, . Africa, 145 (IV. D. 8) 02 (III. J. C) Warsaw (II. 454), Poland, 511, 512 3, Wartburg(II.454), Cape Colony (Kaf 170 (XIX. I. 8) fraria), Africa, 144 (IV. I. 10) 141 (XIV. K. 1*) Waterburg (Modi- 74 (III. M. 6) molle) (II. 454), Transvaal, Afr., 81. 144 (IV. J. 5) 126 (IV. K. 8) Waterloo (U. 454), Surinam, S. Am., 141 (IX. I. 2) 121 (IV. I. 9*) Waterloo (II. 454). Sierra Leone, Afr., 72, 81 (V. C. 8) 1 (IV. J. 8*) Wathen (II. 454), Congo River, Afr., 77 (III. C. 5*) Wa-ting (II. 454), China, 83 (X. I. :-,) 71 (IV. I. 10*) Wayentheim, Transvaal, Afr., 144, 149 (IV. I. 7) VVazirabad(I1.454),Punjab, India, 101 (XXII D. 5) ., 1 (IV. J. 9*) Wegbe Ho (see Ho and Ho Wegbe), Africa, (V. H. 9) 1 (IV. J. 8*) Weida, Dahomey, Africa, 147 (V. I. 9) 71 (IV. J. 9) Wei-Hien(II.45J), China, 24 (X. 1. 4) 1 (IV. I. 9*) 77 (III. E. 5*) Wel-hui (II. 464). China, 51 (X. I. 4)? Weligamadl.454). Ceylon. 77, 81 (VII. I. 13*) Wellington! 11. 454), Sierra Leone.Afr., 72, 81 (V. B. 8) , 71 (XVIII. G. 7*) Wellington(II.454).New Zealand, 72, 82 Wenchau (II. 455), China, 82 (X. K. 7) 121 (IV. K. 8) Westport and Charleston, New Zealand. 82 71 (IV. I. 10*) Wetter, Moluccas, E. Ind., (XVIII. M. 7) 104 (V. K. 9) Whang Hien ,4 (XIX. E. 4) (Hwang-hien), China, 3 (X. K. 3) 115 (XIV. K. 1*) William s River, Australia, 71 ., 62 (XXI. K. 2) Winnebah, Gold Coast, Afr., 81 (V. G. 10) Winterburg. Cape Colony, Afr., 71 (IV. H. 10) 71 (IV. D. 10) Witkliebosch 131 (11.478), Cape Colony, Afr., 141 (IV. G. 11) 62 (III. J. 6) Witsiehock, Orange Free State, ., 71 (IV. D. 10) Africa, 81 (IV. 1. 7) Witte water 72 (III. K. 5) (11.478), Cape Colony, Afr., 141 (IV. D. 10) 50 (XV. I. 5*) Wiwa, Fiji Isl. .Pacific, 81 (XIX. L. 10) 13 (XV. I. 4) Wokka, Assam. India, 3 (XXIV. A. 1) 62 (XIX. J. 10) Wonoredyo, Java, E. Indies, 156 (XVIII.) 72 (III. K. 6) Woodstock 149 (XVII. E. 10) (11.523), Cape Colony. Afr., 71 (IV. D. 10*) Woodstook(II.523), Punjab, India, 24 (XXII. G. 6) 62 CIXI. D. 7*) Woodville, New Zealand, 82 93 (XIV. D. 7*) Worcester(II.523\ Cape Colony, Afr., 71. 145 (IV. E. 10) Woureli, Amboina, E. Ind., 155 (XVIII. M. 9) .,1GG (IV. J. 5) Woyeutin (11.524), S. African Rep. 13, 24 (IX. D. 9) (Transvaal), Afr., 144 (IV. J. 7) 1 (XXV. K. 4) Wuchang (11.525), Hupeh, China, 20, 62, 65, 81 (X. H. 6) 13 (XI. I. 5) Wuhu (II. 525), Ngan Hwui, 131 East China, 13, 20 (X. J. 6) Wupperthal 71 (XVII. F. 9) (11.525), Cape Colony, Afr., 145 (IV. D. 10) 25,101 (XVII. F. 7) Wiirtemberg, Germany, 13, 512 35 (VII. C. 12*) Wu-sutch, China, 81 (X. I. 6) 149 (XVII. E. 7) Wuting, China, 129, 134 (X. J. 3) Yaba, Yoruba, Africa, 81 (V. I. 9*) 141 (IV. G. 8*) Yamagata, Japan, 13, 23 (XV. 1. 4) 71 (XVII. E. 3*) Yamaguchi, Japan, (XV. D. 6) 71 (IV. J. 8) Yambol, European Turkey, 1 (XI. H. 6) 28 (XX. F. 4) Yanagawa, Japan, 13 (XV. D. 6) 50 (XIV. D. 6) Yangchow(II.525).China, 65 (X. J. 5) Yaniua (Janina), European Turkey, (XI. E. 8) (X. I. 10) Yap, ( aniline Islands, 103, 511. 512 Pacific, 169 (XIX. D. 4) 131 Yatsushiro, Japan, 13 (XV. D. 6) Yeung kong. China, 21 (X. H. 9*) 143 (XVII. F. 8) YokahamadI 528), Japan, 3, 13, 16, 24. 25 (XV. I. 5) 3 (XVII. F. 4) Yokosuka, Japan, 3, 25 (XV. I. 5) Yonezewa(II.529), Japan, 13 (XV. I. 4> 132 York Castle, Jamaica, W. Ind., 81 (XXVI. J. 1*> York, Canada. 71 (XIV. H. 4) 62 (VII. D. 12) Ysabel, Solomon s Islands, 02 (VII. D. 11) Pacific, 170 (XIX. H. 7) J- i XI. F. 9) Yuh-shan .,155 (XVIII. M. 9) (11.534), Kiangsi. China, r>~ (X. J. 7) 1 (VIII. H. 11) Yulu, Mosquito Coast, 25 (XV.t Honduras, 141 (XXVI. C. 5*) 72 XVII. E. 10) Ynng-ping(II.534\China, 83 (X. J. 2) 1 (VIII. G. 11) Yun-nan-fu, China, 65 (X. D. 9) Madras, India, Madras, India, Velpur (II. 450), Madras, India, Venkataccri, Madras. India, Venyanc (II. 451), Griqualand, South Africa, Vepery (II. 451), Madras, India, Yerulam, Natal, Africa, Victoria (II. 451), Mexico, Victoria (II. 451), Vancouver s Isl., Victoria (Hong kong) (II. 451), China, Vienna, Austria. Vilhemina, Lapland, Villupuram (Willu- puram)(II.45D. Madras, India, Vinuconilat 11.451), Madras, India, Vitangi (Wit- tangi). Lapland, Vizagapatam (II. 452), Madras. India, Vizianagram, Madras. India, Volo. Givei c. Wain. Ambolna, E. Ind., Wadale (II. 452), Bombay, India, Wadiiniura. Japan, Wageikulam, Madras, In<!ia, Wai, Bombay, India, NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C; tha last column shows number and section of Map. MISSIONARY STATIONS 605 MISSIONARY STATIONS Zacatecas (II. 534), Mexico, Zafanval (II. 534), Punjab, India, Zahleh (II. 534), Syria, Zaragoza (II. 534), Spain, Zeerust, S. African Rep., Africa, NOTE. The first figures indicate the vol. and page of the Encyclopedia; the third column corresponds to the numbers in Appendix C; the last column shows number and section or Map. 5, S4 (XX. E. 4) 26 (XXII. E. 5) 24 (XXV. F. &*) 1 71 (IV. H. 6) Zigoti tSigong?), Zoar (11. 536), Zoar (II. 53(5), Zoutpansburg (II. 538), Zundee, Zuurbraak, Burma. India, 3 Cape Colony, Afr., 144 Labrador, 141 Transvaal, Afr., 81 Borneo, E. lud., 71 Cape Colony, Afr., 71 (XXIV. B. 5*> (IV. F. 10) (IV. J. 4) (XVIII. F. ?> (IV. D. 10) APPENDIX E. STATISTICAL TABLES. 1. SOCIETIES. THE preparation of the statistics has been perhaps the most perplexing part of the work of this Encyclopaedia. Many times the editor has been upon the point of giving them up. Yet that seemed impossible, and he has done the best he could. If he has failed to fairly represent the work of the societies, he must crave their kindly judgment. When the Encyclopaedia was com menced, blanks were sent to every mission station asking for statistics of its work. A large number of answers were received, but Ihe immense majority failed entirely to respond. Then when a comparison was made between these and the published reports of the societies, not a few discrepancies appeared, due chiefly, as was evident, to different dates and methods of statement. The published reports themselves" presented difficulties that seemed insuperable. To quote the language of the editor of the "Missionary Herald" (A. B. C. F. M.), in the Almanac for 1891, " Missionary organizations make their statistical reports in a great variety of ways, some of them making no detailed reports at all. For instance, many make no report of the wives of mission aries; some report only ordained men; many count adherents as converts; others make no report of stations occupied; some include in contributions the amount given at mission stations. For these and other reasons no exact summary is possible." Still, aided by the kind replies of the sec retaries of the different societies to the questions sent to them, the following tables have been prepared, and are presented as the best that the editor can do under the circumstances. The tables are arranged in three parts : I. By societies, giving the work in each country. These are derived in almost every case from the published reports. II. By countries, giving the work of the different societies. These are collated from the preceding table. III. A general summary, based chiefly upon blanks tilled out in the offices of the societies. - AMERICA. UNITED STATES. No 1. AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS. YEAR ENDING AUGUST 31ST, 1890. MISSIONS. Stations and Out- stations. MISSION ARIES. NATIVE WORKERS. Preaching Places. Sabbath-school Scholars. Churches. Communicants. Additions. Schools for Higher Education. 4 1 Common Schools. !K a, Native Contribu tions fur nil pur poses. Ordaiued. 5 Wives. OtherWomen. Ordained. Teachers. Other Helpers AFRICA: EAST CENTRAL ZULU 4 26 f 31 116 51 132 114 271 32 4 27 35 3 82 52 u 18 3-, 2 2 11 lu . I (i 18 18 18 4 .1 18 M 5 2 B 1 1 2 "i i i i i k 6 1 4 Z 10 6 9 88 6 19 11 It 4 1 t 88 6 26 4 9 1 Hi . 4 iff 18 16 8 8 8 "4 19 2 81 3 31 120 57 135 130 404 37 3 19 37 4 190 85 22 1,480 45 1.497 7,571 9,500 6,982 4.747 4.628 3,160 6,920 2 31 5 14 141 99 156 110 144 133 6 19 8 86 l,4-, :> 103 395 4. .:)3 4,077 6,237 2.050 t. I. !.". 8,416 328 334 107 1 36 97 3 28 66 25 91 210 68 3 23 35 1 100 19 U 1 9 :il 33 11 33 88 15 2 18 i 61 Bl 2 8 ia 8 1,155 19 729 3.118 5.055 2,807 2,115 3,50 , 1,477 26 484 1,042 10 9,146 4,475 68 255 349 364 86 2 82 275 793 217 192 254 80 6 88 127 2 1,615 496 18 74 55 92 4 187 $1.151 58 4.533 20.:7 7,180 11.4.54 1.7". 6.192 4,878 1,081 807 7x> 50.841 1,785 WEST CENTRAL TURKEY: EUROPEAN.. .... B 89 17 -.".1 IS 17 U "2 3 19 183 115 178 182 221 247 6 25 14 4 15 13 22 13 11 5 161 872 467 728 924 975 473 WESTERN CENTRAL EASTERN INDIA: MARATHA MADURA CEYLON CHINA: FOOCHOW. . 4 8 1 21 8 1 1 1 3 1 81 146 19 2,633 182 12 13 41 99 14 NORTH CHINA JAPAN: NORTH JAPAN MICRONESIA 32 ID 98 17 1 43 57 MEXICO: WFSTERV 2 6 13 NORTHERN . 4 1 1 9 2 1 "B 8 7 18 2 4 10 12 13 18 33 415 556 168 843 3,471 800 SPAIN AUSTRIA HAWAIIAN ISLANDS. . . Total 1,058 188 17 1S1 tea in 1,353 872 1,402 47.523 88? 30.256 4,554 136 8,027 889 33,114 $117,494 606 STATISTICAL TABLES 607 STATISTICAL TABLES MISSION NATIVE 2 = i- O ARIES. WORKERS. ri p I *~ |a o c s. CO O E c ii MISSIONS. a ^ i I ? I 6 ii PH P 05 A nnieai c o SI i Oi, O o ~ tc cc i B c o j, B 5 - 5: o> A O CS E PH *! 6 o O 3 a o-c r o O ft s, No. 3. AMERICAN BAPTIST MISSIONARY UNION. YEAR ENDING DECEMBER 31 ST, 1889. INDIA: BURMA 614 71 648 67 35 11 -*-* 4-J 11 80 is 15 28 ea 14 27 ta 86 16 143 7 or 4 436 84 520 25 16 6 494 69 354 56 42 5 3,895 1,441 2.577 frjo 30 78 29.689 1,937 33,838 2,039 185 3,340 444 87 460 23 6 10 12,669 1,900 4,934 325 216 471 $52.63; 74( 5ft 521 311 8] ASSAM TELUQUS CHINA 330 605 124 17 10 5 1,535 !)05 386 6! 158 156 JAPAN AFRICA: CONGO.... Total 1,446 129 199 22K 1,087 1,020 8,972 In 1 08,290 5,939 1030 20,515 $54,84" No. 4. FREE BAPTIST FOREIGN MISSIONARY SOCIETY. YEAR ENDING MARCH 31 ST, 1890. Rs a p INDIA: BENGAL 11 9 1 e 6 12 2,721 11 699 55 1 28 104 3,591 788 9 3 $394.27 No. 5. SOUTHERN BAPTIST CONVENTION. YEAR ENDING APRIL 30TH, 1890. CHINA 41 18 18 8 11 23 1ri 806 83 - 18 308 $728 34 JAPAN 9 AFRICA 5 ft 4 1 HI 4 58 1 T 150 24 00 BRAZIL 13 4 4 1 I 8 A 312 53 760 00 MEXICO 34 7 5 1 14 84 782 213 6 182 1 430 53 ITALY 68 9 1 18 5 18 255 59 2 35 1 738 00 Total 161 88 80 15 89 57 62 2,213 409 29 675 4,(iSO.H7 No. 6. SEVENTH-DAY BAPTIST MISSIONARY SOCIETY. YEAR ENDING JUNE 30TH, 1890. 30 5 . CHINA .. 2 8 8 7 Q 1 2!) No. 7. GERMAN BAPTIST BRETHREN CHURCH. YEAR ENDING APRIL STH, 1890. SCANDINAVIAN 1 9 ft 131 16 $33 MISSIONS f No. 8. CONSOLIDATED AMERICAN BAPTISTS. HAITI . . 1 No. 9. BAPTIST GENERAL ASSOCIATION. YEAR ENDING SEPTEMBER, 1890. AFRICA: 1 1 1 6 No. 10. BAPTIST FOREIGN MISSION CONVENTION FOR YEAR ENDING SEPTEMBER, 1890. AFRICA: CONGO 2 1 No. 13. MISSIONARY SOCIETY OF THE METHODIST EPISCOPAL CHURCH (NORTH). YEAR ENDING DECEMBER 31sT, 1890. AFRICA 37 .)-> 58 42 30 36 38 1 81 54 48 5 5 39 12 38 6 36 56 123 37 32 2 117 86 37 3 9 25 61 48 2 2,614 2,113 2,735 745 907 86 8B 81 15 11 3,179 1,865 4,172 536 1,644 45 13,421 879 2,240 107 163 941 3,533 2,430 45 227 105 597 55 30 28 2,402 202 1,057 35 10 158 492 349 $4.835 28,279 1,845 1,362 665 20 6,099 13,204 16,732 4.220 553 1.854 19.290 9,012 SOUTH AMERICA.. CHINA: 17 59 29 20 1 57 15 20 1 1 23 49 32 1 11 13 18 3 28 8B 84 5 4 4 19 Id 3 1 1 -j 1 3 "2 11 8 11 14 2 86 22 88 4 4 2 18 10 4 8 18 18 62 2 6 21 75 37 27 4 724 76 57 2 11 4 76 25 4 2 2 6 49 60 224 318 21 79 28 27 3 655 70 74 1 5 3 14 42 1,358 1,211 454 332 70 15.951 2,557 2,412 50 97 136 1,159 2,725 CENTRAL CHINA.. . NORTH CHINA INDIA : NORTH INDIA 80 8 11 1 2 2 88 10 5 67 2 6 io 1:1 89 Id 2 30.823 7,719 3,881 160 229 436 4,022 1,648 43 64 8] 18 1 a 9 86 89 2 14 3 2 1 2 1 12 4 3 1,782 365 281 380 64 8 1,326 120 88 5,065 SOUTH INDIA BENGAL MALAYSIA BULGARIA ITALY JAPAN MEXICO KOREA Total 373 109 10 ICO 12(i ^ 4^ 1,143 493 624 58,075 334 35,200 5,747 59 1022 28,512 $107,970 STATISTICAL TABLES 608 STATISTICAL TABLES ^ MISSION NATIVE u = t- ARIES. WORKERS. 1 .i "u 1- MISSIONS. Stations and stations. Ordained. >. Wives. Other Women. Ordained. Teachers. ( Hher Helpers Preaching Pla Sabbat h-scl ic >< Scholars. Churches. Communicant! Additions. Schools for H Education. Common Schoc 5. 1! <2 T Z No. 14. FOREIGN MISSIONARY SOCIETY OF THE AFRICAN METHODIST EPISCOPAL CHURCH. YEAR ENDING MAY, 1890. AFRICA : SIERRA LEONE 2 1 1 1 1 2 4 3 2 139 39 1 67 $900 LIBERIA 3 v 8 4 ff 1 5 54 68 18 i 44 100 WEST INDIES: HAITI 4 4 ft ft 2 4 50 ft 69 9 1 84 360 SAN DOMINGO . . 3 g 2 4 2 4 75 2 80 10 o 62 Total 12 9 :i 12 J r 17 258 10 356 n 5 257 1.640 No. 15, BOARD OF FOREIGN MISSIONS IN THE METHODIST EPISCOPAL CHURCH (SOUTH). YEAR ENDING MARCH 31sT, 1890. CHINA .. 14 56 59 18 22 15 5 8 9 11 i 1 12 5 9 n ? 9 5 81 a 88 11 8 181 * 9 45 "20 8 14 39 43 18 22 742 1,394 1,860 356 617 s 88 n 4 1 345 1,989 1,819 470 318 50 98 179 103 86 2 1 220 20 4 28 6 4 5 141 955 372 135 116 $20 :;:; 834.19 3.873 00 3,053.00 3,116.01 MEXICO : CENTRAL MEXICO.. MEXICAN BORDER.. BRAZIL 1 1 3J JAPAN Total 169 18 8 in 86 9 73 136 4,969 00 4,941 516 5 278 47 1,719 11,141.53 * Ordained aiid unordained. No. 16. BOARD OF FOREIGN MISSIONS OF THE METHODIST PROTESTANT CHURCH. YEAR ENDING MAY IST, 1890. JAPAN 3 5 B 4 5 1 7 1 4 350 9 203 _ 7 4 249 $460 1 1 No. 17. AMERICAN WESLEYAN METHODIST CONNECTION. YEAR ENDING MAY (?), 1890. AFRICA : SIERRA LEONE 2 * 9 ? 1 2 . 1 300 12 t 300 $300 I i No. 20. FOREIGN MISSIONARY SOCIETY OF THE PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES OF AMERICA. YEAR ENDING SEPTEMIJER 30TH, 1890. GREECE 1 69 59 68 23 8 10 2 38, 2 53j 4 a* 34 1 27 46 I 450 871 1,009 274 205 AFRICA 1 8 u 1 a 7 U 1 U 18 14 ae i u 69 59 68 23 1,272 1,099 876 150 11 9 5 11 709 536 994 405 145 76 129 20 2 3 1 1 131 92 63 13 $1930 57 676.99 2920.23 1849.88 CHINA JAPAN HAITI Total 220 28 a BO 87 58 217 8 219 3,397 ::i; 2,644 370 f 299 85 2,809 $6777.65 * Buildings. No. 22. REFORMED PRESBYTERIAN GENERAL SYNOD, BOARD OF MISSIONS. YEAR ENDING MAY, 1890. INDIA : N W PROVINCES 10 1 1 1 18 Id J u , B 1 :io Ks. 700 ($350) No. 23. REFORMED GERMAN C HURCII BOARD OF FOREIGN MISSIONS. YEAR ENDING JUNE IST, 1890. JAPAN 24 3 8 *h 15 26 915 12 1,656 1 26 J 40 $2835.15 STATISTICAL TABLES 609 STATISTICAL TABLES 4i MISSION NATIVE Z ARIES. WORKERS. 0! I _ .5? "3 "C "" o d I c s ** *- ~. SOCIETIES. Stations ar stations. Ordaiued. s Wives. OtherWiimc Ordained. Teachers. Other Hflpe Preaching P Sabbath-scl Scholars. Churches. Commnnica Additions. 1 Schools for Eduoatio <n a Common Sc ft Native C( tions for 1 loses. No. 24. BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH (Noinn). YEAR ENDING MAY IST, 1890. AFRICA 17 8 4 3 5 1 19 13 5 1 3 2 5 6 9 18 3 2 37 48 21 8 6 14 14 9 1 4 11 6 8 4 9 3 29 1,312 552 279 116 1,795 50 4,590 2,969 17 38 6 8 DO 1 4 48 84 1,398 2,663 226 104 5,165 4 1,093 4.084 4,977 104 392 722 1,619 2,269 156 270 29 25 388 8 3 18 15 3 4 42 1 14 124 15 579 718 409 136 1,358 38 8.016 2,689 1,409 $504 12,640 962 SOUTH AMERICA: 51 CHILI 9 U. S. OP COLOMBIA. MEXICO 4 19 8 8 8 1 1 6 3 2 89 47 SB 8 8 14 17 1 4 8 M n 85 8 8 4 10 18 9 78 2 15 2 86 3,627 15 GUATEMALA 1 INDIA (NORTH) CHIN A to 22 80 185 81 446 672 39 3 168 98 141 265 6 17 2.809 6,750 JAPAN 23 KOREA SI\M 27 155 521 4,966 5.210 ft , () , ? 17 4 142 147 412 229 5,853 3,069 269 35 7,767 2,200 I 4 48 14 .. 14 18 SYR1 4. 197 217i PERSI 1 Total 92 I M) 11 188 189 168 1,105 .22,515 896 24,820 2,516 92 546 24,915 837,578 No. 25. BOARD OF MISSIONS OF THE REFORMED (DUTCH) CHURCH IN AMERICA. YEAR ENDING DECEMBER 31sT, 1890. CHINA 25 6 1 8 ?o 25 8 856 35 4 97 8 122 $2,535 INDIA (\RCOT) 106 8 1 rr 2 4 21fi .06 -; 1,696 68 7 266 10"i 3,320 650 JAP\N 24 9 2 1D li 18 17 24 "0 2,784 449 1 6 281 4,818 Total 155 23 4 I 10 no 283 155 -,1 5,336 552 17 644 113 3,442 $8,003 1 No. 26. BOARD OF FOREIGN MISSIONS OF THE UNITED PRESBYTERIAN CHURCH. ENDING APRIL 30TH, 1890. YEAR EGYPT 100 1 i 11 1 1 1fl 244 4.427 29 2.971 464 2 265 98 6,039 $27,353 INDIA (NORTH) 85 ia li IS 11 192 2,824 in 6,597 1,258 2 110 166 4,273 1,022 Total 185 96 ->.) 26 >, 436 7,251 80 9,568 1,722 4 375 W 10 312 $28,375 No. 27. BOARD OF MISSIONS OF THE REFORMED PRESBYTERIAN CHURCH. YEAR ENDING APRIL 30TH, 1890. SYRIA . . 8 <!l 4 4 4 34 11 526 ft 190 12 9*i 730 $33 91 No. 28. BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH (SOUTH). YEAR ENDING MARCH 31sT, 1890. BRAZIL 30 10 1 g ft ft 10 224 81 670 1 50 a $1,400 CHINA 12 11 3 9 A 3 15 245 8 ISO 23 1 47 14 160 60 MEXICO 51 9 1 A 8 3 418 450 9 850 635 GREECE 4 a 9 1 4 2 20 1 33 2 30 IT4.LY 1 1 40 JAPAN 21 q fi a 9 10 2 48 520 i 796 142 1 50 a ioo 600 AFRICA (CONGO FREE STATE) .. 9 Total 119 86 : J , 88 81 10 13 34 50 1,427 29 2,129 167 4 187 88 510 S2.725 No. 29. ASSOCIATE REFORMED SYNOD SOUTHERN PRESBYTERIANS. YEAR ENDING SEPTEMBER 30TH, 1889. MEXICO 11 2 1 1 9 2 159 r> 226 32 9 27 $106 25 STATISTICAL TABLES 610 STATISTICAL TABLES MISSION NATIVE fe B b ARIES. WORKERS. CO 1 a ^ MISSIONS. o a * 1 Women. I e & " K s !> I V ; t JZ CO i -- unicants K O K 2 | on Scho< 19 o^ -S l 02 5 5 f 1 6 -- 5 1 2 fe O 3* 2* 03 i a ^= o E S 5 3 o < 5 = ~w O2 5. I 5. Native lions pose No. 30. BOARD OF FOREIGN MISSIONS OP THE CUMBERLAND PRESBYTERIAN CHURCH. ENDING APRIL 30TH, 1890. YEAR JAPAN .. 8 ! 4 4 A i 4 8 521 2 54 MEXICO 2! 2 9 1 2 79 2 146 Total 10 6 6 a i 5 10 600 4 200 No. 31. GERMAN EVANGELICAL SYNOD OF NORTH AMERICA. YEAR ENDING MAY, 1890. NDIA (CENTRAL) ... 10 | 4 .. 1 ... 15 | 234 34 j 70 3isn No. 34. BOARD OF FOREIGN MISSIONS OF THE GENERAL SYNOD OF THE EVANGELICAL LUTHERAN CHURCH. YEAR ENDING DECEMBER 31sT, 1889. INDIA (MADRAS).... AFRICA 11 1 4 1 .. 1 .. 8 1 ? I 169 341 13 7,605 800 t8fi 6,367 200 2,350 1 t53 . 378 173 1 22 3,766 342 $1,500 t55 Total 12 5 .. 4 a 4 212 176 354 7,605 :S * 6,567 2,403 1 378 195 4,108 81,555 * Total in Society s Report, $7,726. t Apportionment estimated. No. 35. BOARD OF MISSIONS OF THE GENERAL COUNCIL OF THE EVANGELICAL LUTHERAN CHURCH. YEAR ENDING SEPTEMBER 30TU, 1889. INDIA (MADRAS) 6 4 8 8 81 103 8 832 1 89 1,073 $50.03 No. 36 FOREIGN CHRISTIAN MISSIONARY SOCIETY (DisciPLES OF CHRIST). YEAR ENDING OCTOBER 20TH, 1889. JAPAN 3 4 4 ? 2 340 168 51 2 53 INDIA (CENTRAL).... 8 i .( f 8 650 58 35 3 100 CHINA 3 8 a (i 2 24 4 1 24 TURKEY 14 8 1 11 130 629 127 2 55 Total 23 19 i" 4 23 1 144 859 216 a 232 No. 37. BOARD OF MISSIONS OF THE UNITED BRETHREN IN CHRIST. YEAR ENDING MARCH SlsT, 1890. AFRICA 12* U K; 5 8 16 24 405 236 181 6,712 1,150 1 23 13 568 $1484.18 * Stations only. No. 38 BOARD OF MISSIONS OF THE EVANGELICAL ASSOCIATION. JAPAN.... 15 <j 3 *, 2 22 18 441 p 333 128 ] 18 $440.12 No. 41. FOREIGN MISSIONARY SOCIETY OF THE AMERICAN CHRISTIAN CONVENTION. YEAR ENDING DECEMBER 31 ST, 1890. JAPAN 37 o <j> fi 37 ft 93 34 $73.8 STATISTICAL TABLES 311 STATISTICAL TABLES A MISSION NATIVE | = < O ARIES. WORKERS. 01 8 z* o d e 03- o .2 X i MISSIONS. Stations an stations. Ordained. i Wives. Other Wome Ordained. Teachers. Other Helpe Preaching P Sabbath-sch Scholars. Churches. Communica Additions. Schools for Education * ft Common Sc _w 5. 6, <2 ||| SS^ FOREIGN MISSIONARY SOCIETY OF THE SEVENTH- DAY ADVENTISTS. JUNE 30TH, 1890. YEAR ENDING AFRICA (SOUTH) . . I 9 1 r > 120 AUSTRALIA AND NEW ZEALAND.. t 1 1 9 107 PACIFIC ISLANDS- ft g B ft 10 655 EUROPE Q 6 5 7 71 1,945 Total i IK 11 10 10 10 135 ss 2827 431 No 50. BOARD OF FOREIGN MISSIONS OF THE METHODIST CHURCH IN CANADA. YEAR ENDING JUNE 30i H, 1889. JAPAN 13 9 g 5 31 31 1 486 10 1,538 578 1 210 <\ 27s!$6491 35 No. 51. BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH in CANADA. YEAR ENDING APRIL 30TH, 1890. Total 130 1 .).> 1 5 214 130 on 3 881 71 1 22 98 3750 $3038 (NOTE. It was impracticable to divide these among the five missions of the Society, in China, India, Trinidad, New Hebrides, and Indians of Canada.) No. 52. FOREIGN MISSION BOARD OF THE BAPTIST CONVENTION OF ONTARIO AND QUEBEC. YEAR ENDING SEPTEMBER 30TH, 1889. INDIA 9 16 1 1 8 8 141 >.j 2,466 410 1 70 No. 53. THE CANADA CONGREGATIONAL MISSIONARY SOCIETY. YEAR ENDING MAY, 1890. AFRICA: WEST CENTRAL 2 ft 2 .. 1 I No. 62. THE LONDON MISSIONARY SOCIETY. YEAR ENDING MARCH 31 ST, 1890. AFRICA. . . 68 98 33 208 279 1,218 4 21 90 23 10 2S 23 1 20 5 8 i 4 21 24 13 18 5 23 1 13 32 1 8 9 7 16 18 827 76 32 125! 167i 3 459 i 420 1,838 1,449 4 448 2,662 4,272 626 1,458 5.659 39,984 481 13,663 19 63 110 141 311 860 3 483 1,545 2,156 6,648 8,220 14,064 58,888 611 13,848 349 2,445 3,388 4,166 1.580 4,400 475 3,499 CHINA INDIA: NORTH SOUTH TRAVANCORE MADAGASCAR WEST INDIES POLYNESIA Total 815 10 1 347 216 13,445 1,929 13S 18 121 30 1224 4,195 1 32,415 68,805 1990 .06,980 20.302 $101,510 (NOTE. Statistics of schools include 12 schools for higher education with 3,084 students.) No. 64. CHRISTIAN VERNACULAR EDUCATION SOCIETY FOR INDIA. YEAR ENDING MARCH 31ST, 1890. INDIA 1,018 ?11 8,555 STATISTICAL TABLES 612 STATISTICAL TABLES g MISSIOX- NATIVE 9 = O A HIES. WORKKKS. | n ~a K a a. 1 p S - ^ B - E 2 e . A ,: s MISSIONS. Stations a stations. < >rdained. 5 j 1 6 Ordained. Teachers. Oilier I --l| Preaching Sabbath-sc Scholars. C hurches. Communic Additions. Sclniols fo Kducatio "5. Common S _ S. a ~- ~ ~ No. 65. CHINA INLAND MISSION. YEAR ENDING DECEMBER 31 ST, 1889. CHINA 158 ^A, m 70 il-j 14 18 200 88 2,839 536 24 276 $676 No. 67. NORTH AFRICA MISSION. YEAR ENDING DECEMBER 31sT, 1890. AFRICA : NORTH. . . 15 17 9 88 IT 1 20 No. 71. SOCIETY FOR THE PROPAGATION OF THE GOSPEL. YEAR ENDING DECEMBER 31sT, 1889. Total 470* UK M 79 148 2,300 IB* 25 2,650 800 38,000 (?) * Stations only. t Dioceses. (NOTE. The division into missions was found to be impracticable.) No. 72. CHURCH MISSIONARY SOCIETY. YEAR ENDING JUNE IST, 1890. AFRICA: WEST EAST AND CENTRAL. EGYPT AND ARABIA. TURKEY : 48 11 2 9 2 96 14 23 11 16 2 9 5 188 [8 8 < 4 ia i 8 8 1) 8 7 M 8 274 9,541 285 U 455 130 26,945 2,363 542 2,836 824 2.631 379 66 4 170 % 8 4 43 2 1186 228 25 120 10 8,120 521 199 2,013 341 46,960 11,105 1,562 2,236 312 4,310 11 7 4 19 9 7 8 1C S 8 ill 16 f) 72 3 1 1,577 172 103 452 242 5 1 22 PERSIA AND BAG DAD 26 INDIA 2,150 446 51 5 1 224 240 4,586 313 35 709 457 1.156 CEYLON M \URITIUS 1 R CHINA to 8 ie 4 87 309 3 1 1 89 iwO 18 JAPAN 10 38 17 15 2 36 NEW ZEALAND.... Total 378 260 . .- 1 48 59 266 3,770 46,561 3.001* 16 788,1722 73,369 11.590 - * Baptisms of adults. (NOTE. This table is made out from the tables in the reports, and does not include the missions in Canada.) No. 73. SOUTH AMERICAN MISSIONARY SOCIETY. YEAR ENDING DECEMBER 31sT, 1889. SOUTH AMERICA 25 1" ( 8 1) 6 14 2.014 $10,074 No. 74. UNIVERSITIES MISSION TO CENTRAL AFRICA. YEAR ENDING DECEMBER 31 ST, 1889. AFRICA: CENTRAL.. 39 18 88 M 8 70 11 586 1 24 21 , 1,000 1 No. 75. ARCHBISHOP S MISSION TO THE ASSYRIAN CHRISTIANS. YEAR ENDING JUNE, 1888. PERSIA 3 8 1 1 58 ?8 762 No. 77. BAPTIST MISSIONARY SOCIETY. YEAR ENDING MARCH 31sT, 1890. INDIA 1 -* 147 54 M 1GO 2,132 4,578 231 3.998 5,478 CEYLON 104 3 5 76 1 ,432 1,017 64 3,190 317 CHINA. (50 21 ii 1,049 103 482 JAP\N 20 1 3 102 157 8 . ... PALESTINE 3 1 6 90 75 2 69 AFRICA 10 25 -, 1 228 43 12 143 WEST INDIES 111 7 181 147 21,087 39,869 3,005 16.548 1,174 Total 455 112 -M 393 25,071 46,788 3,425 24,006 7.44$ $37. -, 40 (NOTE. Some natives are included among the missionaries. The sum total of native workers is 3,17; apportion all proves impracticable.) but to STATISTICAL TABLES 613 STATISTICAL TABLES MISSION NATIVE L 3 = ARIES. WORKERS. d G "5; _TS T3 o 1 8 K~ O = ^ V. MISSIONS. Stations an stations. Ordained. | | Wives. OtherWomei Ordained. Teachers. 1 "3 K Z 6 Preaching P Sabbath-sch Scholars. Churches. Communica Additions. Schools for Educatio "L PH Common Scl ft 8| z No. 78. GENERAL BAPTIST MISSIONARY SOCIETY. YEAR ENDING MARCH 31sT, 1890. INDIA: ORISSA 21 ~* 5 o 21 105 755 18 1,376 71 763 Rs.6,585 1 $3.292 No. 79. STRICT BAPTIST MISSION. YEAR ENDING DECEMBER 31 ST, 1889. INDIA : 12 6 18 a i .. 1 8 6 7 10 319 15 4 359 34 150 Total 8 3 a 13 10 353 19 509 i 1 No. 81. WESLEYAN METHODIST MISSIONARY SOCIETY. YEAR ENDING DECEMBER 31 ST, 1889. CEYLON 75 30 46 15 10 3 12 16 1 1 I.", 8 17 58 18 19 7 8 8 5 9 88 8 612 303 433 94 76 6 14 25 132 25 923 407 217 99 93 2 27 390 1,221 720 2.769 7.935 230 68 87 44 30 8 14 147 363 520 1,454 13,463 2,871 1,361 619 1,792 62 94 2.438 8,406 4.592 19.742 43,875 28 33 10 12 46 133 53 213 ioiq 3,599 1,192 1,468 360 418 10 1,166 2,299 14,014 5,251 7,778 28,757 1,080 326 398 71 17 7 163 620 1,652 125 305 290 115 147 72 30 4 14 28 79 18 0<j 20,328 5,876 8,952 2,665 1,726 137 223 1,101 5,802 1,354 13,054 7,805 8.604 3,290 4,172 352 472 5,216 9.482 2,292 INDIA: MADRAS CENTRAL INDIA CALCUTTA. NORTHWEST PROV. . CHINA: CANTON AND Wu- AFRICA: SOUTH AFRICA 50 26 12 IS 8 16 WEST INDIES .. .. NEW ZEALAND SOUTH SEAS 4,330 Total 11-, 9,184 279 H-, 1,720 14803 2,990 99.315 1661 1 1 66,312 820 48,164 54.739 $273,695 No. 82. UNITED METHODIST FREE CHURCHES. YEAR ENDING JUNE, 1889. AUSTRALIA... 29 12 3 6 3 9 88 11 4 132 34 5 16 17 46 4,663 2,216 226 1,386 43 2,176 71 88 5 16 6 ,.-,,; 2,343 898 223 2,809 365 3,470 196 21 36 80 39 94 NEW ZEALAND.... AFRICA: EAST WEST 4 CHINA ) 10 JAMAICA Total *62 68 4 250 10,710 146 10,108 466 * Stations. t Chapels. No. 83. METHODIST NEW CONNEXION MISSIONARY SOCIETY. YEAR ENDING MAY 30TH, 1890. CHINA 55 rt 1 (V 1 8 36 60 42 1 301 33 1 10 15 230 No. 84. THE CENTRAL CHINA WESLEYAN METHODIST LAY MISSION. YEAR ENDING DECEMBER 31 ST, 1889. CHINA. 3 8 g 4 100 12 12 1 12 No. 85. PRIMITIVE METHODIST CONNEXION MISSIONARY SOCIETY. YEAR ENDING MARCH 31 ST, 1890. AUSTRALIA 40 11 199 10v 1,884 94 4,625 NEW ZEALAND .. 1 22 f, 261 8 794 AFRIC A. SOUTH 5 > 4 i 23 g 530 19 ft 315 974 Total 52 1" 4 i 243 ..119 2,675 19 110 5,734 974 1 $4.870 STATISTICAL TABLES 614 STATISTICAL TABLES A MISSION NATIVE E i ll ARIES. WORKERS. 01 ri CO "9 .gc. T3 C 1 a ^ a 8 c"5 MISSIONS. Stations ar stations. Ordained. | Wives. Ordained. Teachers. I "V X I O Preaching P Sabbat h-scl Scholars. 1 Churches. Communica Additions. Schools for Ed neat io rf 5. Common Sc a 1 Native Co tions for poses. No. 86. BIBLE CHRISTIAN HOME AND FOREIGN MISSIONARY SOCIETY. YEAR ENDING JULY, 1890. AUSTRALIA 78 1,755 80 2 385 WJ 1 334 38 3 12,500 600 24 -:>i 8 5,426 294 6 656 60 e,7 813.285 NEW ZEALAND. CHINA ft Total 01 1,837 408 375 13,194 jr,-j 5,726 716 No. 89. WELSH CALVINISTIC METHODIST FOREIGN MISSIONARY SOCIETY. YEAR ENDING DECEMBER 31 ST, 1889. INDIA, N E. . . *9 8 1 5 1 4 564 163 6,611 ; 1,869 285 1 9 14" 4 134 400 ($2,000) * Stations only. No. 90. PRESBYTERIAN CHURCH OF ENGLAND FOREIGN MISSIONARY SOCIETY. YEAR ENDING DECEMBER 31sT, 1889. CHINA 130 jo 11 8 90 1 I, 8 8 106 2 130 48 3,572 30 164 10 4 41 . 525 24 INDIA Total 130 80 18 81 it; 8 108 130 48 3,602 174 4 41 549 $2.745 No. 93. FRIENDS FOREIGN MISSION ASSOCIATION. YEAR ENDING DECEMBER 31 ST, 1889. CHINA 1 4 4 3 4 A. : J , 6 1 ~~ INDIA 9 1 4 10 1 r, 2 t75 TURKEY (Armenian 4 3 MADAGASCAR .... AFRICA: ZULULAND. Total 18 1 14.-J 2 514 31 t3,967 16 Jl 88 881 3 11 148 *2,612 2 514 33 t4,042 * Total December, 1890. t Estimated. No. 94. FRIENDS MISSION TO SYRIA AND PALESTINE. YEAR ENDING DECEMBER 31sT, 1890. 5YRIA _ jT^r*, 1 g 4 1 12 1 | 50 10 330 431 (82.155) SCOTLAND. No. 101. CHURCH OF SCOTLAND COMMITTEE FOR THE PROPAGATION OF THE GOSPEL IN FOREIGN PARTS. YEAR ENDING DECEMBER 31sT, 1889. INDIA: CALCUTTA 4 8 1 6 5 3 | 82 9 1 326 1 516 2,265 MADRAS 3 1 19 4 ] 1 135 6 1 10 1,436 2.-) .7 1 1 1 1 1 1 17 3 1 201 aw PUNJAB 5 1 I 1 32 20 4 4 125 555 1 52 40 2,115 634 DARJEELING 15 a 19 21 15 IB 176 45 15 sa 842 89 GUILD MISSION 4 1 15 5 4 4 209 23 14 7 231 31 3 i 6 1 2 o 32 r* 221 14 AFRICA EAST . 1 in 7 4 11 9 23 16 640 *58 CHINA 1 1 1 2 1 1 26 1 39 1 Total 37 17 14 IS f 105 63 42 88 825 t657 3 407 97 6,241 5.943 $29,715 Including European collections. t Baptisms of adults. STATISTICAL TABLES 615 STATISTICAL TABLES -i Missiox- NATIVE o i t o WORKERS. OJ I 95 E a C v 2 js a S a c ? MISSIONS. Stations a stations. Ordained. j 09 > Other Worn Ordained. Teachers. Other Help Preaching Sabbath-sc Scholars. Churches. Communic Additions. Schools fo Educatio 5. 3 Common S * -^ > C K fc*" No. 102. SCOTTISH REFORMED PRESBYTERIAN SYNOD SYRIAN MISSION. APRIL 3UTH, 1890. YEAR ENDING SYRIA. 3 1 1 1 9 3 120 1 37 3 3 200 No. 103. FOREIGN MISSION COMMITTEE OP THE FREE CHURCH OF SCOTLAND. YEAR ENDING MARCH 31sT, 1890. INDIA : WESTERN INDIA . . . MADRAS CENTRAL INDIA . . . 18 7 44 4 4 74 25 1? 4 7 1 7 10 5 6 8 in 8 6 1 1 1 1 4 o Q 1 17 6 8 1 5 7 4 8 4 O ! 31 118 24 1 38 26 95 13 43 37 88 12 31 15 21 32 48 5 " 4 13 f 44 4 4 74 25 IT 4 1 4 8 4 6 6 8 8 1 8 8 243 358 173 1,035 170 168 3,399 621 48 344 61 26 34 6 1 8 1 2 1 221 619 60 26 39 16 16 58 55 58 15 21 14 2,715 5,757 2,507 400 4,719 1,200 4,189 805 3,080 241 2,144 7,732 268 10 2,889 71 4,191 235 1 13 7 CALCUTTA 1 196 SANTALIA . AFRICA : KAFRARIA 9 8 75 1 1 51 LIVINGSTON i A NEW HEBRIDES... SYRIA. ARABIA 8 3 2 320 66 Total 88 207 :,i 11 33 14 429 210 207 42 6,620 151 6 1,147 25,679 17.561 $87,805 No. 104. UNITED PRESBYTERIAN CHURCH OF SCOTLAND FOREIGN MISSION. DECEMBER 3!sT, 1889. YEAR ENDING WEST INDIES: 50 3 27 108 42 18 3 10 2 ] 11 6 8 4 "s 8 15 1 79 17 50 3 27 108 ""is 7,704 567 979 1,174 1,526 *60 :} *8 tis Ml t5 ij 9,444 387 328 2,425 485 956 874 313 8 17 118 29 161 174 79 7,196 7,150 1,063 AFRICA, WEST M 8 11 3 8 8 16 39 169 2 2 5 24 108 32 2 23 37 79 8 781 1,641 4,579 86 INDIA CHINA JAPAN Total 251 59 10 60 94 38 307 188 206 11,950 96 14,899 820 80 226 14,283 $ 10.470 $52,350 Congregations. t Stations. i Total. No. 105. UNITED ORIGINAL SECESSION CHURCH, SOUTH INDIA MISSION. YEAR ENDING MAY IST, 1890. INDIA: 1 ] 1 2 1 16 S 312 6 $31 IRELAND. No. 109. PRESBYTERIAN CHURCH OF IRELAND, FOREIGN MISSION. YEAR ENDING MARCH 31 ST, 1890. INDIA... 16 g - 8 56 *20 18 290 a 43 43 3,359 . CHINA 8 4 4 1 a 16 130 20 Total 24 1" ^ 1 1 >t 56 36 18 420 9 43 43 3,379 1,836 \ $9,180 * Estimated. CONTINENTAL EUROPE. DENMARK. No. 115. DANISH MISSION SOCIETY (DET DANSKE MISSIONSSELSKAB). YEAR ENDING DECEMBER 31sT, 1889. )IA 4 f, f *, 1 t 19 4 4 208 STATISTICAL TABLES 616 STATISTICAL TABLES MISSION NATIVE L. .i i ARIES. WORKERS. t _ r. "9 f - 3 _ B J o ~ MISSIONS. id . J- S s* Is 99 1 j. fc.= 5 co U Stations statio ( (nlainiM -- Wives. OtherW. 3 o Teachers Other Hi Preachil Sabbath Schol Churche Commui Additioi Schools Educi s Common . I fc No. 116. INDIAN HOME MISSION TO THE SANTALS. YEAR ENDING MARCH 31sT, 1890. INDIA 14 A 2 5 5 . 142i 1 i 6070 707 2 284 Rs r-j 1 M No. 117. LOVENTHAL S MISSION. YEAR ENDING DECEMBER 31sT, 1889. INDIA : MADRAS I .. \ 3 , 12 NORWAY. No. 121. THE NORWEGIAN MISSIONARY SOCIETY (DET NORSKE MISSIONSSELSKAB). YEAR ENDING DECEMBER 31sT, 1889. AFRICA (SOUTH).... MADAGASCAR Total 11 29 14 85 9 16 500 448 in 16 900 16,555 37,500, 40 80 5| 37 12 K; 916| 379 .. 1 17, 055 2i 80 370.37,948i No. 122. THE SCHREUDER MISSION. YEAR ENDING DECEMBER, 1888 (?). AFRICA (SOUTH) . 8 1 1 2 130 124 SWEDEN. No. 127. EVANGELICAL NATIONAL ASSOCIATION. YEAR ENDING DECEMBER 31sT, 1889. A.FRICA 4 3 6 8 3 6 3 2 8 18 8 1 4 84 24 26 24 50 2 8 111 342 IXDI Y Total 10 11 7 g B 8 26 5 108 10 453 1 No. 130. SWEDISH CHURCH MISSION. AFRICA 9 71 545 68 INDIA 9 4 Total 14 13 . GI6 68 No. 131. SWEDISH MISSION ASSOCIATION (SYENSKA MISSIONSFORBUNDET). YEAR ENDING DECEMBER, 1890. RUSSIA AND FINN- MARK 10 AFRIC \ (CONGO) 3 3 10 o ALASK 4. 2 5 Total 15 10 10 No. 135. SWEDISH MISSION IN CHINA (SVENSKA MISSIONEX, KINA). YEAR ENDING MAY, 1890. CHINA. 8 ... 4 1 4 1 14 No. 138. FINLAND MISSIONARY SOCIETY. YEAR ENDING APRIL 30TH, 1890. ^FRIC\ (SOUTH) 4 5 | B 10 87 j 3 160 5 (525) STATISTICAL TABLES 617 STATISTICAL TABLES MISSION NATIVE V i i. o ARIES. WORKERS. iC _co I s - 3 " L j i w d a 2 a! MISSIONS. S J| si 3 s | D fit 13 w S I* J: J* /. - i g 3 05 O -2 X? 1 o 3 3D ~ Ct cs 2 3 EC o CO 5 * ^ ^* M - E c 1 j; ^ D A O B i H B O 1 P !/2 6 1 s a < l w 5. _a o Q a, Ill GERMANY. No. 141. UNITED BRETHREN OR MORAVIAN MISSIONS. YEAR ENDING DECEMBER 31sT, 1888. NORTH AMERICA: GREENLAND ... 6 6 2 5 49 14 22 24 o 1C, 88 8 10 BO JO 7) 81 5 1 32 5 10 53 780 1 LABRADOR 1 496 6 ALASKA 9 INDIAN MISSION WEST INDIES 2 145 13 49 66 1 3 8 471 54 259 302 135 6,371 755 270 488 22 201 10,251 867 8,056 2 88 6 8 62 11 MOSQUITO COAST. SURINAM. 18 AFRICA (SOUTH).... AUSTRALIA. 3,206 30 32 12 2 ASIA (LITTLE TIBET) Total 8 10 5 133 892 84 rr, a :,l 316 1,157 8,041 23,901 165 No. 143. BASEL EVANGELICAL MISSION SOCIETY. YEAR ENDING JUNE 30Tii, 1890. AFRICA : GOLD COAST 117 33 45 157 84 8 18 64 11 3 1 14 80 g li 62 8 18 j 60 91 4 13 45 44 279 136 117 33 45 157 14(i 493 3,662 149 2,111 5,160 8-19 15 226 219 1 38 107 12 42 117 2,607 284 801 6,343 Francs. K \MERUNS. CHINA "i 6 16 1 2 9 29 INDIA 335 ..: Total 352 104 J!l ss 4 80 3881 284 352 974 ... 11,082 1,309 1 76 278 10,035 *40-50.(KK_! $8-10,000 * Details not given. No. 143. LEIPSIC EVANGELICAL LUTHERAN MISSIONARY SOCIETY. YEAR ENDING DECEMBER 31sT, 1889. INDIA: MADRAS 612 -, 1 I 13 295 187 140 13,442 007 176 4 414 Rs 4,308 BURMA 5 1 5 4 1 117 ] 1 78 327 Total . . 617 85 1 1-1 300 191 141 13,559 228 177 4 492 4 635 * ! $2.317 * Gottesdienstlokale. No. 144. BERLIN EVANGELICAL MISSIONARY SOCIETY. YEAR ENDING DECEMBER, 1889. AFRICA... 184 .VI 5 58 429 152 10,384 585 CHINA 17 A A 46 15 372 36 Total 151 i;-J 6 59 5 5 475 167 10.756 621 3 28 52 430 No. 145. RHENISH MISSIONARY SOCIETY. YEAR ENDING DECEMBER 81sT, 1888. AFRICA : CAPE COLONY 14 18 1 13 43 44 1 864 3,918 63 2,373 Marks 38 749 NAMAQUA 11 9 o 5 27 245 1 709 68 651 1 985 HERERO 12 6 13 22 757 19 552 1 730 MALAYSIA : SUMATRA 69 1C, 18 ^ 78 202 1 074 3 192 1 244 1 422 6 918 BORNEO 8 8 4 16 10 60 583 72 365 638 NIAS 5 5 8 6 3 52 161 15 46 NEW GUINEA 1 4 1 CHINA 8 5 1 ? 1 5 3 155 8 51 280 Total 128 f>7 9 ">! 4 *166 311 3 295 10,475 1 489 5,460 150 300 $12.575 * Paid native helpers (unordained). Statistics received to close of 1890, but not so full as in the Report, and therefore the Report is given. t Approximated. No. 146. GO?SNER S MISSIONARY SOCIETY. YEAR ENDING DECEMBER 31sT, 1889. INDIA 8 17 169 30 027 STATISTICAL TABLES 618 STATISTICAL TABLES MISSION NATIVK i 3 t- o ARIES. WORKERS. d M - = C - "g d e 1 X S 6 MISSIONS. "d T) B T 3 B M a 3 a d fij 1 c 1 > - W 5~ s 05 ? o d c -5 .s /, s b O c2 3 S *g O = n F d - ^ B 03 I o s 1 B O 5 s I o 1 PH I 1 X. o O o c~ i" a E o O S. I 11 No. 147. NORTH GERMAN MISSIONARY SOCIETY. YEAR ENDING DECEMBER 31sT, 1889. AFRICA (AVK9TERN) 14 11 4 A f \ 24 408 29 30 13 280 Marks 615 ($153.75) No. 149. HERMANNSBURG EVANGELICAL LUTHERAN MISSION. YEAR ENDING DECEMBER 318T, 1889. AFRICA* TRANSVAAL 80 BQ 297 (t) 11.500 d) 1,735 2567 Marks 21 187 INDIA 10 9 35 ( ?)8~l (1)25 Total 90 BS 332 12,371 1,760 2567 21 187 85,297 No. 150. BREKLUM MISSIONARY SOCIETY. YEAR ENDING DECEMBER, 1888 (?). INDIA (CENTRAL) . . . 6 1 1 6 HOLLAND. No. 155. NETHERLANDS MISSION SOCIETY. YEAR ENDING DECEMBER, 31sT, 1889 ft). MALAYSIA *3 18 184 20,000 136 ; 1 * Stations. No. 156. ERMELO MISSIONARY SOCIETY. AVA 6 A 10 . in 700 1 No. 157. MENNONITE MISSIONARY SOCIETY. YEAR ENDING SEPTEMBER, 1889. JAVA 6 V 12 388 20 1 4 140 SUMATRA 2 2 5 123 j 2 70 Total 8 1 2 17 511 20 I i 6 210 No. 159. DUTCH MISSIONARY SOCIETY. YEAR ENDING DECEMBER 31sT, 1889. JAVA. 1,013 219 No. 160. UTRECHT MISSIONARY SOCIETY. DUTCH EAST IN DIES r* No. 161. DUTCH REFORMED MISSIONARY SOCIETY (NEDERLANDSCHE GEREFORMEERDE ZENDINGSVEREENIGING). YEAR ENDING DECEMBER, 1889 (t). CENTRAL JAVA g 4 12 68 6,500 1,000 1 1" FRANCE. No. 165. PARIS SOCIETY FOR EVANGELICAL MISSIONS. YEAR ENDING MARCH 31sT, 1890. AFRICA SOUTH 17 19 1 206 6,937 390 3 78 1,426 Francs 2 3 ] 3 4 1 POLYNESIA : TAHITI 23 4 10 2,010 w 6,502 Total *45 BO ~ f7 6 19 200 8,947 890 3 78 7,928 69,2i>6 $13.!*4^ * Stations only. STATISTICAL TABLES (519 STATISTICAL TABLES I MISSION- NATIVE i 5- ARIES. WORKERS. j. i _ a i r - SOCIETIES. Stations and stations. Ordained. j Wives. O 5 1 Teachers. Other Helpers Preaching Pla Sahlialli-schot Scholars. Churches. 1 c C Additions. Schools for I Education. V. 5. Cnmmiin Sclii a .- " III t No. 166. MISSIONS OF THE FREE CIIUKCHES OF FKENCH SWITZEHLAND, CANTON DE VAUD. YEAU ENDING DECEMBER 31sT, 1889. AFRICA (SOUTH) . . 14 1 IN 14 . ar. 56 1 16 14 407 Francs 1.288 1 8257.GO THE PACIFIC. No. 169. HAWAIIAN EVANGELICAL ASSOCIATION. YEAH ENDING MAY 31sT, Ib90. HAWAIIAN ISL 5ti flfi 2,769 sa 20 5,049 415 820,133 1,786 MICRONESIA 90 1C Total 101 M 16 2,769 82 7.648 697 21919 No. 170. MELANESIAN MISSION. YEAR ENDING DECEMBEU 81s r r, 1889. MELANESIA *9 9 1 6 192 j 86 2,897 1 | btatiuus only. STATISTICAL TABLES 620 STATISTICAL TABLES 2. COUNTRIES AND SOCIETIES. 3 MISSIOX- NATIVE ; 5"Z ARIES. WORKERS. i ^ "& a r - a = j. C Z 8 H = _ 5 - SOCIETIES. Stations ai stations. Ordained. X j Wives. OtherWome g Teachers. ~s> Z 6 Preaching P Sul>balh-sel Scholars. -__ Ci inmunica Additions. Scliools foi l-Mill-. HIM 4 "L Common Sc E. ill AFRICA. 1. A. B. C. F. M. . 37 11 5 1 eo 5 ! o 1 "i 18 16 4 1 14 "i 1 36 6 100 5 86 1,547 124 17 5 1 1,174 386 58 88 156 1 4 187 38 10 3 1,614 471 150 Si ,209 75 24 3. A. B. M. U 5. So. Bap. Conv 9. Bap. Gen. Assoc 10. Bap. F. M. Conv... 6 1 13. M. E. Ch. (North) .. 37 ... 22 58 36 9 2,614 127 86 5 1 11 2 3,179 207 300 709 117 1,398 2,971 227 57 12 145 5 156 464 1,000 300 1,031 850 :. )! 27,851 14. Afr. M. E. Church.. 17. Wes. Meth. Con 20. Pr. Ep. Church. ... 22. Ref. Pres. Gen. Syn. 24. Pres. Ch. (North). . . 26. U P. Church . . 5 69 10 17 100 8 2 1 4 2 6 2 3... i 3 2 1 27 1 IS 98 111 800 871 30 579 6,039 1 1 1 38 2 18 29 244 69 10 1,272 1,312 4,427 2 131 9 1 i 2 9 4 11 6 1 1 4 12 2 8 265 28. Pres. Ch. (South)... 34. Ev. Luth. Ch 1 *12 1 18 25 9, 1 16 1 5 1 2 8 -16 7 24 13 405 ""236 88 181 5 1 200 6,712 120 53 1,150 22 342 13 568 55 1,484 37 Un Brethren 1 23 42. Sev. Day Adv 53. Canada Cong 2 68 15 61 39 10 2 20 82 1- ..-, 20 2 62. Lon. Miss. Soc 67. N. Africa Miss 72. C. M. S 5 is 26 21 9 103 2662 10 1 108 21 1,540 20 8,840 1,000 143 6,903 1.747 28 10 94 48 8 5 47 4 302 9,838 586 43 16,313 3,032 5:30 445 2,272 11(1 19 4 1 170 24 21,650 74. Univ. Miss ... 70 11 J70 go 8 77. Bap. M. S 1 157 sio 21 22 228 10,844 1,612 81. Wes. Methodist 107 73,489 82. United Meth 4 85. Prim. Meth. Con. . . 93 Friends For. Miss.. ! 7 i 2 4 1 8 315 4.S73 101. Ch. of Scot. (Estab.) 103 Free Ch. of Scot.... 104. U. P. Ch. Scotland. 121. Nor. Miss. Soc 122. Schreuder Miss . . . 127. Ev. Null. Assoc.... 130. Swed. Ch. Miss. .. 131. Swed. Miss. Assoc.. 138. Finland Miss 141. Moravian Miss. ... 142. Basle Miss. Soc 144. Berlin Miss. Soc 145. Rhenish Miss. Soc.. 147. N. Ger. Miss. Soc... 149. Hermannsbnrg 165. Paris Ev. Soc 166. FreeCh.FrenchSw. Total . 116 135 11 2 4 5 3 4 24 150 134 37 14 80 22 14 3 is 14 B 8 9 5 5 81 82 86 29 11 60 86 7 10 i 1 16 10 2 8 151 55 4 85 29 16 11 116 135 2 ;i5i ii eo 23 4.068 2,753 500 1*) n 135 "l "51 04 60 640 8.074 2.822 Us 124 111 68 22.133 i 9 4 8 8 8 18 i 26 2 10 1 5 10 2 87 3.206 3,811 10.384 6.3S4 40S 11.500 6,939 312 3 30 119 160 2.S!U 9 18 66 64 " ei 302 104 429 93 24 297 206 iso 158 488 639 "864 585 150 29 1.735 390 56 .... " 38 11 6 1 4 "a 22 53 2^ 8 2,109 "2 "3 1 "30 " 78 16 13 3,570 2,567 1.426 10.013 154 5.207 2 1 7 1 18 14 7 14 207 1352611 170 234 153 1 209 665 4.226 1.707 20.730 563 101,212 9,439 22 1,021 839 53.235 179.650 * Stations only. t Including European collections. MADAGASCAR. 62. Lond. Miss. Soc 93. Friends For. Miss.. 121. Nurw. Miss. Soc Total 121S 3 20 28 20 i n 3 827 i->a 3,459 4.448 ,,, , ^ 86058,888 31 3. .Hi7 4,401 i -I: . 2 514 10 16 ^11 900 :r; 10.555 1250 :.; 4 1 : 3 1166 4.359 . ... 4,448 56.530 I 514 S .ll 1HI,:W5 l.l" (NoTE. Some societies, as the Soc. for the Prop, of the Cos., have been omitted from these tables because of the impossibility of distinguishing, in their statistics, between the different countries.) STATISTICAL TABLES 621 STATISTICAL TABLES 4 Missmx- NATIVE ! ~ z O AHIKS. AVORKEKS. 1 3 gg = a. _ _ 73 a 3 33 = : s 3 - L H* d , O w SOCIETIES. a! . 1. I - : s j B, t/i ^ i- ii 1, Ml M U s o 5 2 | 5-2 /! C o <2 ~*2 ~-,. | < | 1 - - 1 5- t) $> =S J3 D ; u 1 il - 1 I o 9 o o r : -c ^W E _M 5. s ||| 05 - J " s O H i SD - < 03 OH O P- y INDIA. 1. A. B. C. F. M 3. A. B. M. U 4. Five Bap. F. M. S. . 13. M. E. Ch. (North).. 22 Ret" I ivs Svnod. . . 417 im 11 92 10 30 73 9 77 1 i 28 i::i 9 69 is "r, 88 48 >]-, 5 r, 9 650 1,040 "857 855 917 !- IKS 18 185 246 1 92 571 "i6o 10 "106 12,735 7,913 2,721 42,423 4,590 2,824 84 6*! 108 2 2! 10 3 800 2 "fi 7,154 05,464 69!) 16,540 117 1 ,093 1,696 6,597 234 6.367 832 58 526 5,564 55 3,661 5 81 68 1,258 34 2,350 a! 29 2,372 387 991 104 799 1 14 105 106 3 173 89 3 5 14,900 19,503 3,591 20,! 20 30 8,016 3,320 4,273 180 3,760 1,073 100 320 S12.S-J5 53,937 394 36,035 350 " 650 1,022 1 19 28 2,428 24. Pres. Ch. (North).. 25. Ref. (Dutch) 26 U P Church 19 10(5 85 37 8 18 i i 35 1 1 86 j> 1 88 4 11 7 2 1 1 266 110 70 378 31. Ger. Ev. Synod.... 34. Ev. Luth. Ch 10 11 4 4 4 8 1 9 15 9 169 8 41 141 324 341 103 SCO 7,605 "650 1.500 50 35. Ev. Luth. Gen. Con. 36 For Chris M. S. . . (i 3 5 9 510 4 4 5 16 54 3 4 2 81 51. Pres.Ch. in Canada. 52. Bap. Chs. Canada.. 62. Lon. Miss. Soc. ... 64. Chr. Vern. Ed. Soc. 72. C. M. S 77. Bap. Miss. Soc. . . 78. Gen. Bap. Miss. Soc. 79 Strict Baptist i i 5 1 1 84 10 h 19 8 11 29 1 28 2,466 7,743 410 1 70 3,287 562 211 1414 28,932 8,555 58,065 7,188 763 509 39,684 4,134 45,670 1,018 110 251 21 17 b 9 ... 9 4 35 79 42 "ie 4 14 1 e 9 ft ! I , 57 3 60 8 "6 18 30 1 I 1 8 5 6 1 8 4 10 14 6 8 17 ft 159 119 21 8 ss 4 2,590 29,305 5,595 1,376 353 7,047 1,669 30 1,749 295 71 6 464 4,899 28.960 3,2ft3 236 105 13 1,524 3.564 . . 755 18 "l9 658 142 10 1,741 564 2 81. Wes. Meth 89. Welsh Oalv. Meth. . 90. Pres. Ch. Eng 93 Friends For Miss. 467 163 20,168 6,611 160 " - 1,899 285 10 i 9 186,386 2.000 122 29,423 67,075 1 g 5 1 9 1 8 4 10 5 J 210 79 3 43 75 5,563 20,898 4,579 312 3,359 101. Ch. Scot. Commit.. 101 Free Ch. Scot 104. U. P. Ch. Scot 105. Unit. Or. Sec. Ch.. 109. Pres.Ch. Ireland.. 115. Danish Miss. Soc... 116. Ind. Home Miss.... 117. Loventhal s Miss. . . 127. Ev. Na l Assoc. . . 130. Swell. Ch. Miss 141 Moravian 4 10 3 1 8 2 2 i 7 5 5 1 15 82 11 19 97 238 169 57 121 108 3 20 19 142 30 79 "2 80 81 11 1 18 4 U 1 4 776 2,147 485 16 290 208 6,070 12 24 641 75 29 3 5 407 1,096 1,5. 6 308 6 1 6 "B 5 56 2 43 4 707 2 284 67 3 8 6 8 8 24 545 8 342 3 279 300 12 5 142 Basle Ev 157 617 8 54 85 14 1 58 1 i: 1 1 17 136 191 157 335 1 11 nr, 5,160 13,559 30 027 219 228 2 29 117 177 6,343 4,492 143 Leipsic Ev 2,317 146 Gossner s M S 149. Hermannsburg . . . 150. Breklum M. S 10 9 6 11 35 871 27 Total 4223816 (ill K;I)-|: 912 (3,692 8,509 2,533 117,707 1855 222,283 20,850 83 8,051 6574 273,785 477,283 SlAM. 24. Pres. Ch. (North)... 5 18 4 14 7 1 38 676 42 1,114 174 14 21 641 $304 CHINA. 1. A. B. P. F. M 3. A. B. M. U 5. So. l!ap. Conv <>. Sev. D;iy Hap 13. M. K. Ch. (North") .. 15. M.E. Ch. South ... 20. Pr. Ep. Ch 24. Pres. Ch. (North)... 25. Ref. (Dutch) 2s. Pres. Ch. (South)... 36. Chris. Miss. Soc.... 51. Pres. Ph. in Canada. 62. Lon. Miss. Soc G5. China In. Miss 72. C. M. S.... 69 67 41 8 109 14 59 13 25 12 3 2 98 158 88 88 18 13 2 36 15 * IS 6 1 1 i 88 171 7 s "5 1 3 12 1 2 i 8 8 38 -.-;; 12 .) 88 12 47 9 3 6 84 70 16 "s 8 28 14 12 Jl 2 6 2 18 148 in 5 n - ro 21 25 88 8 45 25 62 56 23 63 " 330 86 17 13 1 110 8 9 i:. 8 3 "2 1,562 1,535 806 30 6,397 345 536 4,084 856 180 4 2,8*3 4,272 223 61 83 5 710 50 76 446 35 23 a 146 13 246 33 23 18 2 137 4 46 124 8 14 1 2 63 24 120 769 325 308 29 2,067 141 1,009 2,689 122 160 24 50 2,156 270 2,236 $2.246 521 728 3! 892 265 677 2.809 2,535 60 "V,i44 12,223 676 3,545 482 2,363 "143 9 53 "3 105 45 4 265 20 15 2 3 194 14 59 25 4,387 742 1,099 2,969 "245 24 "426 "is 2 3 "i 1 "602 220 08 (i 97 47 2 9 14 Hi in "l8 50 76 200 30 50 88 2.839 2.836 1.049 1.106 865 1.301 12 536 453 103 163 39 33 12 3 89 77. B. M. S 60 12 3 55 3 B 21 17 3 7 l2 5 42 Si. \Ves Methodist 82. Uu. Meth S3. Meth. New Connex. 84. Cen.ChinaWes.Mth. 86. Bible Christian 5 14 27 14 17 60 100 3 130 94 43 14 223 1 8 5 2 1 3 36 1 106 1 10 15 1 230 12 2 24 6 90. Pr^s. Ch. England.. 93. Friends For. Miss.. 101. Ch. of Scot. Com. . 104. U.P. Ch. Scotland.. 109. Pres. Ch. Ireland . , . 135. Sw. Miss, in China. 142. Basle Ev. M. S 144. Berlin Ev 130 1 1 IS S 8 45 17 20 3 1 5 1 is C 11 20 1 13 8 43 3,572 164 4 41 2,625 1 2 2 32 16 1 18 1 5 - 6 950 130 1 8 39 86 20 4 3 4 1 "4 1 11 6 :; 1 4 "2 161 1 14 2.111 372 135 s 226 x 8 6 45 44 46 3 45 15 1 9 42 801 145. Rhenish M. S Total 8 5 1 2 ... 1 5 51 70 1071 537 78 353 298 217 362 1,277 871 10,377 i: , .) 40,350 3,803 47 1,459 700 13,823 1 $36,865 STATISTICAL TABLES STATISTICAL TABLES 4 M ISSION- NATIVE r i L O AKIKS. WORKERS. j. -- _ "S 2 r - SOCIETIES. Stations and StMl i"MS 2 c 5 ? ! (i.ii.-i Women. |...mi:p.i, i Teache?s. Otlk r Helpers Preaching Pla Salilmth-sclioi Scholars. Churches. Communicant Additions. Schools for 11 KdncatMiH. V. E. ( niniiion Sclii. . .- r ~ c (I I Z KOREA. 13. M. E. Ch. (North),. 1 a 4 A 2 4 (J 2 43 ? 45 8 88 , I res. Ch. (North)... 1 8 9 3 9 104 3J Total 1 c, 4 if - ff 4 c, 2 43 8 149 39 1 83 JAPAN. 1. A. B. C. F. M... 3. A B. M. U 82 HT M Kr 4 BB i 32 26 ! 4 43 16 100 42 190 6,930 605 61 id 9,146 905 1,615 158 21 2,633 "r. 2J6 $50.841 311 ? 13. M. E. Ch. (North).. 15. M. E. Ch. (South)... l(i. Meth. Prof,. Ch. ... 20. Pr Ep. Church.... 23. Ref German Ch 49 22 3 68 r>1 19 11 5 IS A .i "a 1- g i i:: 3 32 22 5 8 4 ... i 7 76 "5 82 12 15 61 4 4 68 26 4,02 . 617 350 876 915 jr. i 6 1? 3,533 318 203 994 1,656 492 86 i29 12 1 2 1 1 1,326 r* 63 26 14 5 4 1 1,159 116 249 274 40 19,900 8,110 160 2. x (i 24 Pres Ch (North) 5 "1 3 W 25 20 23 M 4,977 672 17 TS 1 409 (i r:.o 25. Kef. (Dutch) 28. Pivs. Ch. (South)... 30 Cum b Pres Ch 24 21 8 9 9 4 8 10 4 6 18 5 2 C 1 "l6 17 2 4 24 48 "520 80 4 8 2,784 796 521 449 H2 6 1 281 50 "3 o l66 54 600 30 For. Chris Miss Soc i 4 4 2 2 340 168 51 i 53 38 Ev Association 15 3 3 i 5 o 22 18 441 5 333 128 4 is 440 37 f 6 37 3 93 31 74 50. Meth. Ch. in Canada. 72 C. M. S 13 10 9 l ; 2 8 .. 5 8 4 31 36 31 1,486 10 1.538 824 578 242 1 1 210 25 3 10 275 312 6.401 tSi 104. U. P. Ch. Scot. g 8 2 2 2 j 874 174 Total |.,.i ITS IIS I i;i > 13!) 131 230 315 529 17 09- <or, -. !> 6113 4 948 48 4,663 **o 4.257 $99, 03 TUKKEY, BULGARIA, AND SYRIA. 1. A. B. C. F. M 13. M. E. Ch. (North).. 24. Pres. Ch. (North).. 27. Ref. Pres. Ch 30. For. Chris. M. S.... 72 C M. S 330 ia 5 8 14 9 3 4 7 3 5H 4 1 1 4 3 9 1 1 2 1 1 8 i 1 8 57 4 14 4 1 69 2 10 4 M 10 4 4 495 11 "34 210 5 197 ""ii 72 343 9 ..... 25,550 229 4,966 526 130 111 8 80 8 11,709 169 1,619 190 629 455 75 1,367 10 98 12 127 3 2 54 2 2,228 64 410 5 142 25 2 43 15,662 97 5.853 730 55 2,013 69 S4S,474 553 7.707 34 "l 22 7 8 4 77. Bapt. Miss. Soc 93. Friends For. Miss. 94. Friends 1 Miss. Syria 102. Scot. Ref. Pres 103. Free Ch. Scot 6 90 1 4 3 12 1 8 1 4 1 1 1 2 50 10 3 330 200 2.155 9 4 3 120 1 2 37 61 3 35 Total m 402 98 8 B4 . 546 523 374 31,611 n; 14,938 l,C-, 2 59 2,371 640 - 5,009 $:>4,( 22 ARABIA. 03 Free Ch Scot I f V 3 1 or. 1 EGYPT. 20. U P. Ch .. 100 : i i 11 14 12 041 4. 427 .".i 2,971 464 2 2I>5 <>f 6.03!) *, ;. 3T.3 PERSIA. 24. Pres. Ch. (North)... 72. C. M S . . . 6 14 2 5 > <> 17 is j !- 1 217 26 5,210 27 2,-. 6 .i 130 141 ] 18 147 3.06 2 34) ?2,200 75. Arch. Miss 3 3 1 1 58 Total 11 22 ; 17 2<> 1 | 243 5210 27 2 399 142 1 76 177 4,172 $2,200 ! STATISTICAL TABLES 623 STATISTICAL TABLES Missiox- NATIVE | S i O ARIES. WORKERS. CO "5 ~a o a 2 J5 i a S o 513 SOCIETIES. 05 . E , . 1 | .a g a 73 3| 1 a * 5 Ordaine i Wives. Other W Ordaine Teacher S3 j 6 1 Sabbatl Scholi Churchi Cominu Additio Js ft Commo a B. i, 5 S AUSTRALIA AND NEW ZEALAND. o 1 1 2 818 M 111 107 7,778 3,241 2245 Si Wes Meth 2,769 520 166 21] 19.742 6,879 395 217 83 8 United Meth 41 47 1C, 35 85 Prim Meth Con 102 5,419 80 Bible Chris 85 1,835 ] 207 372 13,100 22 -, ;. 5,720 3* 716 $3,285 2 5 9: Total 1 1 90 171 1,836 -,>,976 1,279 39,743 (ISO 19,016 1,328 127 5,419 3,285 1 MALAYSIA. 13. M. E. Ch. (North)... 145. Rhenish M. S 155 Netherlands M S 1 83 8 S 88 18 8 4 91 1 "8 2 100 5 215 184 3 160 1,186 1 107 3.936 20,000 35 1,331 .1 380 1 l3fi 50 1,833 $4,220 1,889 156. Errnelo M.S 157. Meniiouite M. S... 159. Dutch Miss. Soc 160 Utrecht 51 S 6 8 20 6 4 8 "i 10 :iii 700 511 1,013 17 24 20 143 1 6 15 210 219 8 8 101 Dutch Ref M S 8 ! _! 87 12 65 6.500 1,000 1 3 19 Total 198 1 77 iS 8 102 467 11 1,346 M 32,767 2,529 380 170 2,312 6,109 PACIFIC. . MICRONESIA. 1. A. B. C. F M 52 5 4 10 8 IT 8 20 57 12 85 51 10 90 4,475 655 2,599 496 8 182 $1,785 109 Haw Ev A-soc 45 16 415 1,786 MELANESIA. 103. Free Ch. Scot 170. Melanesia Miss. . . 4 9 1 4 37 4 8 344 14 86 241 2,897 $65 6 192 POLYNESIA. 62. Loud. Miss. Soc 81. W<>s. Meth. Soc.... 105. Paris Ev. Soc 21 "23 2(J 16 1 ID 216 -,935 ,454 - 3,445 13,875 1 13,663 483 13,848 17,495 048 2S.757 2,010 4,330 6 50 HAWAIIAN ISLANDS. 1. A. B. C. F. M 169. Haw. Ev. Assoc Total Pacific 8 56 2 9 1 14 36 2,769 62 5,049 281 20,132 211 16 7 22 14 n; 3028,163 1,543 130,089 1195 57,55 , 5,52:; 9 196 583 23,488 $41,263 STATISTICAL TABLES STATISTICAL TABLES 3 MISSION NATIVE *3 JLiL O ARIES. WORKERS. V. 1 _ 4 "Sic ? r- a B E j: S = = SOCIETIES. - / J | :. "i j. & S 11 5 a _o 5 ; t. r ^ ^ s. c c S |. || 5 * 02 2 5 S Wives i 5 1 c 1 i 6 g s II * f Conun S c < 5 i E. = I E. 2 GREENLAND. 141. Moravian fi 1f> 32 10 7HO 88 LABRADOR. 141. Moraviau 6 88 53 406 6 WEST INDIES. 8 Cons Am Bap 7 "... 1 8 14. A M E. Ch 23 21 4 111 9 6 1 4 1 ir, in 5 4 34 4 8 23 131 150 6 1! 149 405 19 20 3 1411 205 1.250 20 P E Church 1 13 4 51. Pres. Ch. Canada . 62. Lon. Miss. Soc 77 B M S 3 1 .. 17 815 481 39 809 3 611 16,548 1,354 2.876 6,870 11.461 I M 147 21,087 3005 81 . Wes. Meth 82. U l. Meth. Free Ch. 104. U. P. Ch. Scot 25 720 25 46 53 4,592 2.176 8.271 6,371 68 M 63 5.251 3,470 9,831 10 251 125 94 321 18 16 88 79 145 17 471 . . 79 7.1% 841.069 49 Ml 62 Total 289 112 6 8 3 I- 1 - 434 1 ,229 155 43,593 UN 69,707 3,584i 1 13 169 26,060 .?". I lO MEXICO. 1. A. B. C. F. M 19 34 32 115 5 51 11 o 7 10 18 8 "i 6 10 1 1 9 8 6 Lfl ! a i 1 1 in M -:. 8 2 7 11 14 13 415 10 . i 22 i: "e 2 323 782 2.430 8.808 5.165 4.50 226 79 92 213 849 277 388 ".32 2 25 - 6 34 42 2 2 168 182 2.; 2:, 1.327 1,868 250 27 140 1848 1.430 1.707 3.027 635 106 5. So. Bap. Conv 13. M. E. Ch. (Nortn). . 15. M. E. Ch. South 24. Pres. Ch. (North)... 38. Pres. Ch. (South). .. 19. A. R. P. Synod 30 Cumb Pres. Ch . 25 38 20 78 3 o 1 48 82 1,648 3.254 1,795 418 159 4 1 120 20 15 Total 269 60 1 46 89 188 32 167 143 7.689 201 13,263 1,351 7" 180 138 6.183 820.360 CENTRAL AMERICA. 24 Pres Ch (\orth) 1 2 2 , 1 50 1 4 2 1 3s S15 14 M a 13 54 755 867 11 Total 15 9? 2 ., A 13 55 805 I 871 2 12 38 $15 1 SOUTH AMERICA. 5. So. Bap. Conv 13. M. K rli .(North)... 15. M. E. Ch. South 24. Pres. Ch. (North). .. 28. Pres. Ch. (South)... 73. So. Am. Miss. Soc.. 141 Moravian 13 17 18 15 30 25 22 4 .. 3::: 22 1 10 1 12 12 74 . . 4 11 21 8 6 } 9 4 5 2 4 13 11 18 5 8 1 B 88 4 M 81 1 i 312 1,806 470 2.9-.13 670 53 105 103 324 - 28.279 - 1.400 10,074 21 42 8 72 10 6 56 18 2,113 356 94; 224 j 1 49 31 5 50 21 4 22 3 i,86fi 186 1,263 ;; 49 259 270 8,056 585 135 13 63 2.75G Total 140 57 2- tt 70 405 74 3,910 tie 14.366 4 $57,169 STATISTICAL TABLES (525 STATISTICAL TABLES 3. GENERAL SUMMARY. SOCIETIES. No. of Min isters. Con grega tions Con tribut ing. No. of Communi cants. Receipts at Home. Pei- cent per Mem ber. Total Expendi tures. Native Contribu tions. Per cent per Mem ber. AMERICA. UNITED STATES. 1. A. B. C. F. M 4.G40 6.138 1.598 8.548 UK) 12,100 562 12.914 2,500 4.862 1.282 275 3,000 7,786 1,613 15,894 100 MiOO 200 22,833 3,000 11,767 1600 491,985 717.640 86,297 1,194,520 9,000 170,000 49,668 2,283.967 100.000 1,161.666 142,755 1,700 * 509,149 5.000 200.498 775,903 88.979 103,921 10.819 161.742 8,209 160.185 1150,000 151,404 264.235 645.771 200.000 145,603 8,000 100,000 27.031 $617,724 559,528 25,497 109,174 4,500 9 7,936 500 590,000 7,000 276.124 16,771 2,000 189,184 4,500 20,000 794.066 117.090 100,539 18,463 107.627 5,768 21,107 9.010 41,202 12,177 57,289 26.224 9 135. 784 6.191 3,000 47.000 1.26 .78 .29 .09 .50 .11 .01 .25 .07 .23 .11 1.17 .37 .90 .10 1.02 1.31 .97 1.71 .66 .70 .13 .06 .87 .05 .09 .13 $762,947 440,557 21,476 108,067 12,000 6,196 $117.494 224.2(19 394 4,681 3.23 1.62 .61 2.11 3. Am. Hap. Miss. Union 4. Free Baptist 5. Southern Bap. Convention 6. Seventh Day Baptist 7. German Baptist 9. Bap. General Association 33 .25 VI M. E. Ch. (North) 607.032 15.000 293,598 15,620 1,500 211,480 3.500 20,000 907.972 108,930 100.539 17.057 105,803 8.500 12,788 8.881 41,000 11,979 68,409 44,759 107,970 1,640 8,147 460 300 6.778 1350 2,835 3.06 ":L85 2.26 1.00 2.56 2 99 14 African M. E. Ch 15. M. E. Ch (South).. 16 "Meih Prot Ch IT. AVes. Meth. Connection 20. Prot. Episcopal 4,180 40 835 6.158 1570 124 1,200 80 1,595 650 979 899 3,388 1,455 1,845 150 1,500 354 2,435 48 1,554 6,894 530 705 124 1,544 117 1,175 845 1,437 1,557 1,023 4,265 22 Kef Pre-i Gen Synod 24. Pres. Ch. (North) 25. Ref (Dutch) Church ... 8,003 28,375 34 4,317 106 1.50 2.96 .18 2.08 .47 26. United Presbyterian 27. Ref. Pres. (Covenanter) 28. Pres. Ch (South) 29. Asso. Ref. South. Pres 30. Cumberland Pres 31. German Evangelical 34. Evan Luth. Gen Synod 35. Kvan. Luth. Gen. Conn 3(1. For. Chris. Miss. Society 3T. United Brethren 1,555 50 .20 .06 1,484 440 .22 3S. Kvan. Association 39. Meimonites 75 930 .ok 1.73 9.502 3.423 60,000 41. Am. Chris. Conv 42. Seventh Day Adventists 74 21,000 .79 7.42 Total 72,195 92,651 10,025.647 3,932,975 4,023,005 540,789 CANADA. 50. Methodist 1 285 1 285 229 775 215,775 93 210 692 51. Presbyterian. . ... 841 1 920 157.990 100,106 63 101 885 3,028 .78 52 Baptist 532 77 247 33 175 43 27 721 53 Congregational 88 95 1,734 1.576 90 1 992 Total 2,746 3,300 466,746 350,632 342,290 3,028 Estimated or approximate. * School fees only. 2 Incomplete returns. 6 Exclusive of school fees. 9 Including home missions. t From all adherents. STATISTICAL TABLES 626 STATISTICAL TABLES 3. GENERAL SUMMARY. Missiox- 1 NATIVE C i. ARIES. \YOKKEKS I a M a f a 2 SOCIETIES. a tl X ti X Jl |j i 1 > "1 = I B 3 Jl e ^ .~ g L .M S-, . 13 p *^ J | _K ~ .2 >l 9 .5 12 Si i* ! a i ~ I S 5. H a. ~ X ^ 1^ E ,3 o r;S /3 o Ja ? C O o c O 8 < * AMERICA. UNITED STATES. 1. A. B. C. F. M : 1058 21 M 2 11 Ifil is; 123 V n 17 11 1 181 Vtt 9 :>><> 2 I.VJ K 6 IS i 174 534 5 29 2 q - .243 l,03:i ^12 57 1,402 328 387 1361 11 62 1 5 36,256 138,293 646 2,213 30 131 4,554 11,577 55 479 5 16 136 6 1 2 8,081 " 28 75 889 10*1 10-1 26 2 33.114 5 20,615 3.591 600 29 3. Am.Bap.Mis.Union 4. Free Baptist 5. Southern Bap. Convention . . 6. Sevemh Day Baptist 3 7. German Baptist . 9. Bap. General Association 373 12 169 3 i 189 9 IS ft 1 10 9 8 1 160 ia 10 ft e 13. M. E. Ch (North) 14. African M. E. Ch ise 8 8B 4 & 242 "i-ii i 152 30 23 4 19 2 1 4 2 " 3 5 l,&B(i 8u- li "! 16 1.105 283 436 34 31 2 ft 15 888 86 27 40 24 ; "i35 624 17 153 J 220 10 26 "155 J. "354 103 405 IS 1 37 334 10 60 2 1 19 12 296 51 39 3 25 6 10 3 338 2 26 131 5 "3 88 35.666 356 4,941 203 300 2.644 117 1,656 24.WO 5.:-,36 9,608 190 2,072 226 600 234 7,726 B8S 2,990 0.712 333 21 93 2.827 5,747 76 516 12 370 5 2^ie 552 1.722 360 32 59 " 5 2 5,065 "278 - 1022 5 47 4 85 5111 111 am 2:> 15 1 28,512 257 1.719 249 300 5 3.107 38 40 24.915 3.974 10.687 730 1.207 15. M. E Ch (South) 1C. Meih. 1 rot. Ch 20. Pint. Episcopal 220 In j. i e 19 4 .... "2 4 "26 92 95 375 22. Ref.Pres. Gen. Synod 23. Ref. (ffrinan .. .. 24 9-. 155 1ST 8 100 23 M ii 4 3 186 23 as 4 -:; 1 4 4 8 19 10 H a I8S 12 26 4 18 1 G 1 8 "4 5 24. Pres. CM. (North) 25 Ref (Dutch) Church 26. United Presbyterian 27. Ref. Pres. (Covenanter) 8 116 11 10 10 12 4 88 2 6 4 ft 1 2 28. Pres Ch. (South) 1 50 29. Asso Ref South Pres . 30 Cumberland 1 res 4 8 195 89 8 13 200 180 4.108 1.073 - 32 568 34 2,403 1 617 1,150 "is 34 431 1 1 70 378 34. Ev. Lutheran Synod 35. Ev. Luth. Gen. Conv 10 4 M 36 For Chris Mis Soc 1 1 23 18 37. United Brethren 18 s 25 38 Evan \ssociation 15 39. Mennonites M 3 3 6 3 125 41. Am. Chris. Conv 37 ,! 18 ... :. 11 ID in 6 10 42. Seventh Day Adventists Total 4889 .I8. r . 147884 TOO 143!) 8,347 3,773 3293 287,366 33,288 227 14007 4499 140,170 CANADA. 50. Methodist 51 . Presbyterian 13 130 q 9 26 || 8 4 8 .". 14 24 8 B 6 8 31 214 HI 31 130 10 6:. 23 1 1,688 8.881 2.4titi 578 1 71 1 410 1 210 22 70 3 9 275 6 3,750 . r >2. Huptist 53. Congregational. .. > Total 34 Toi 154 52 H 19 386 161 99 7,8 1.059 3 302 4.025 3 Ordained and lay. 4 Total ladies. 8 Total pupils. Dioceses. STATISTICAL TABLES 62? STATISTICAL TABLES SOCIETIES No. of Min isters. Con grega tions Cou- tribut- No. of Communi cants. Receipts at Houie. Pel- cent pel- Mem ber. Total Expendi tures. Native Contribu tions. Per cent pel- Mem ber. GREAT BRITAIN. ENGLAND. 17.500 17,500 517.890 89,380 20,225 13.955 186,045 168,405 23.250 . 22,500 8.347 625,195 556.82 ! " J Ch Miss Soc 17000 5,876 1,301,410 1,122,925 H00,000 2 04 51 736 55 831 8 10 075 76,427 85,080 "5 \rch Miss Assyrian Christians 7,000 7.000 "7. Baptist Miss. Soc "8. Gen. Baptist Miss Soc "9 Strict Baptist il,500 110 1,725 15-, 220,000 26,700 373,573 28,371 3 500 1.69 1.06 399. 849 43,713 3 500 145,000 1,300 .95 1.00 81 Weslevan Methodist 1,975 7,105 423,615 639.630 1.51 635.535 326,495 9.52 82. United Meth. Free Churches. ... 345 196 1.888 449 67.510 29,508 49,953 22,283 .73 52.261 23,581 58,147 5.63 84 Cent China Wes Lay 3,585 4.574 17 895 20450 86 Bible Christian For Miss. Soc.. 8H. Welsh Calvinistic 90 Pres. Ch of England 673 288 1,200 272 134.239 65019 - 37.768 85,696 .28 1.32 33,990 98,853 2,000 6,000 1.07 1 67 93 Friends 1 Association !350 1200 !20 000 4-3.105 2.15 42.385 94 Friends Miss, to Syria 10,450 10,270 2,155 Total 12,437 26 659 986 591 4,142,493 3,418,977 640.552 SCOTLAND. 101. Ch. of Scotland (Estab.) 102. Ref. Pres. Ch. of Scotland 103 Free Ch of >cotland 1.515 40 1,153 615 26 1,358 45 1,030 567 26 587.954 5,552 335.000 184.3M 4.678 112.110 3,750 391,225 202.460 4,895 .19 .68 1.17 1.09 1.05 128.819 4,000 476,585 18(5.000 4.651 45,734 11.57 89.310 52.350 308 13.49 3.51 19.26 101. U P. Ch. of Scotland 105. Un. Or. Secession Ch Total 3,349 3,029 1,117,53$ 714,440 800.055 187,702 IRELAND. 109 Pres. Ch of Ireland * ... 636 554 102,678 78,368 .76 65.987 9.182 21.85 CONTINENTAL EUROPE. DENMARK. 115. Danish Miss Soc 116. Indian Home Miss 19,626 22.312 54 958 67 oi 117. Loventhal s Mission 1.876 8,078 Total 21 502 79 343 NORWAY. 121. Norwegian Miss. Soc 122. Schreiiiler Mission ilOO.OOO 190,000 Total 100,000 90000 1 Estimated or approximate. * School fees only. 2 Incomplete returns. " Exclusive of school fees. 9 Including; home missions. * Most of tlie churches of Ireland unite in their foreign mission t From all adherents. STATISTICAL TABLES 838 STATISTICAL TABLES - MI.-.SIOX- NATIVE -. C AKIE.s. \VOKKEKS Jj 4 ^ a ^j = - c ^ ~ s g J; SOCIETIES. tt . _. = c ~ U j | d 3 J. = - i ^ .Z i 5 _c /. ? C ~ *- - / ;_ .~ i. . *v B ~ 5 ^t 1 d C r/ ~. te ; s p .= r I 5 o "5 3 1^ c. . - - * : 6 5 5 O < -i i - O * GREAT BRITAIN. ENGLAND. Cl. New England Company 02. London Miss. Soc 1929 188 18 :-ji 3ti 1224 4,195 1,018 68,805 12 8,884 !! 211 2J I SCHI 1777 i08M 8,555 87fl 20 2 :i8.000 S 74,785 04. Chris. Veruae. Ed. Soc 65. Chiua Inland Miss 158 18 in MI ro 9 14S 28 ;: 5fl 14 218 .... 88 2,83 J 17 49,6i6 536 67. North Africa Miss 71. Soc for Prop of Gospel 2 470 315 25 39 3 498 288 18 18 a ao :,-; 12 H 148 w> 2,3m 3 835 MS 1.252 25 10 2,ti5ll 1880 72. Ch. Miss. Soc 73. So. American Miss. Soc 6 M 2 3 1 74. Universities Miss. Cent. Africa 75. Arch. Miss. Assyrian Christians 70 11 586 1 1 24 5S 21 2s eii 19 684 152 16 1 > 1,000 76S lfi.: j Al 509 C4.335 11.367 230 12 77. Baptist Miss. Soc 78. Gen. Baptist Miss. Soc.. . . 496 19 18 2 ai7 > , ~< !:; 8 8 199 M 80 "<; ioi 4 8 tee a 8 fli 581 21 3 216 ) 2.5 .IG 28 23 5,990 "is 47. i: 1,370 353 34.2S7 2,87 1 53 1,101 7 .). strict Baptist 81. Wesleyan Methodist 1,583 275 60 2 100 8:2. United Meth. Free Churches 275 42 10.335 1,301 12 530 5,726 1,809 3,602 2,612 227 33 12 19 7111 285 222 1. Meth. New Connexion 55 } 1 8 5 a i 3 36 4 5 2,245 564 108 350 13 i U 84. Cent. China VVes. Lay 85. Primitive Meth n 2 "s 80. Bible Christian For. Miss. Soc 8U. Welsh Calvinistic BJ 9 ...,, 17 "a 18 "s 81 i"i i te 375 163 130 257 262 43 148 1 "3 4 "41 510 50 iio iio u 6596 6 4.i43 itWB 2 350 90. Pres. Ch. of England 130 8 93. Friends Association 94. Friends Miss, to Syria 8 8 476 4 2 Total UM 2521 4327 481 i .i:; 23598 2,944 1008 230,399 1 7,327 65 7,377 3 ,>5,%6 SCOTLAND. 101. Ch of Scotland fEstab ) 37 3 207 251 .M 69 1 14 16 } 18 32 Co 1 IIS 1 88 84 24 23 168 9 600 495 3 42 207 251 2 33 1 42 155 1 3,952 37 6.020 14,899 16 1,146 3 647 820 3 407 97 320 a 6.241 25.679 14.888 a 12 102. Kef. Pres. Ch. of Scotland 103. Free Ch. of Scotland 6 9 947 80 104. U. P. Ch. of Scotland 105. Un. Or. Secession Ch Tctal . 498 139 W 54 1,275 505 232 25,524 2.016 1,434 6J9 46.; 15 IRELAND. 109. Pres. Ch. of Ireland* 24 18 8 11 9 2 92 18 420 57 2 43 5 3.379 CONTINENTAL EUROPE. DENMARK. 115. Danish Miss. Soc 4 <! f 1 8 19 4 808 116. Indian Home Miss 11 r, -, <s B 142 14 6 070 707 284 117. Loventhal s Mission 1 1 1 a 1 Total 19 18 i\ 1 (i R 164 11 6,278 707 8 284 NORWAY. 121. Norwegian Miss. Sue 122. Schiviider Mission.. "s -in :, 8 "i i ... ia 16 g 2100(1 879 "2.500 4,000 130 2 80 370 30.50C 1* Total ... 8t 2 38 12 18 1,000 379 2,6:30 4.00C ;. 370 30,62 3 Ordained and lay. * Total ladies. work with the corresponding churches of England and Scotland. 5 Total pupils. Dioceses. STATISTICAL TABLES 628 STATISTICAL TABLES SOCIETIES. No. cf Min isters. Con grega tions Con tribut ing. No. of Communi cants. Receipts at Hoii:e. Pel- cent per Mem ber. Total Expendi tures. Native Contribu tions. Per cent pel- Mem ber. SWEDEN 127. Evan National Association 245 .. 48 959 51 883 130. Swedish Ch. Miss :....:... 131. Swedish Miss. Association . .. 550 650 80,000 34.852 32 172 135 Swedish Miss, in China 4 4 021 3217 Total 799 l 650 80 000 87 832 87 272 FINLAND. 138. Finland Miss. Soc 20,600 19.230 25 .28 GERMANY. 141. United Brethren 337 132 21,287 140.000 209 -73 6.57 305,000 222.310 77,175 105,000 19.000 5.50 .81 142 Basle Evangelical 143. heipsic Ev. Lutheran 79, 183 144. Berlin Evangelical 70,539 70,370 145. Rhenish Miss. Soc 2,000 "2,000 98 897 97,570 10,320 1.52 14(5. Gossner s Miss. Soc 147. X. German Miss. Soc 20.472 25.825 08.958 11,000 154 5,327 .38 t .20 14 .). Heriiiannsburg Ev. Luth 150. Bi-eklum Miss. Soc 48.030 11,000 Total 2,337 2,132 21,287 084,294 884.208 195.801 HOLLAND. 155. Netherlands Miss Soc 156. Ermelo Miss. Soc 5 000 5.000 157. Mennonite Miss. Soc 9.D88 9.705 159. Dutch Miss. Soc 9 51 15 523 18 434 160 Utrecht Miss. Soc 161 Dutch Ret Ch Miss Soc 180 280 5 500 7 750 Total 189 331 35,711 40,889 FRANCE. 48,315 . . ! 77,535 13,846 858 :: 106. Free Ch s French Switzerland.. Total 97 07 13.218 15,40(5 1.01 15,576 97 67 13,218 , 03.721 93,111 14.104 THE PACIFIC. 32,658 25,862 . 32,500 32,500 Total 65,158 58,362 1 Estimated or approximate. 7 School fees only. 2 Incomplete returns. * Exclusive of school fees. 9 Including home missions. t From all adherents. STATISTICAL TABLES 630 STATISTICAL TABLES ~ MISSION NATIVE O ARIES. \\ OHKEKS 5 . _ d i. g K SOCIETIES. % a I _. s EH U ,. 1 ..2 i - : ;: S J O r s O 3 j _ I 5 IP O L. . 0* 1 1 1 3 < * a 1 a. SWEDEN. lit. Evan. National Association 10 11 f. 1 1 1 3 26 > 109 50 10 453 130. Swedish Ch. Miss n -; 616 68 131. Swedish Miss. Association 13"). Swedish Miss, iu China ia ^ .-:; 4 10 ] .\ 16 (i 200 14 8 1 40 3 ISO .. Total 44 rtl i H r, A ,.> 16 ]0 938 58 j 40 13 641 FINLAND. 138. Finland Miss. Soc 4 5 1 5 10 | 87 3 16 GERMANY. 141 United Brethren .. . 133 352 117 i _; 104 it j .i 1 149 88 6 4 19 39 14 5 11 17 1,691 672 491 471 490 307 137 ill 134 165 29,971 11.082 13,559 6,971 10,735 30,027 408 26,000 1,411 1,279 228 2,011 360 4 4 "3 5 50 76 28 76 232 278 177 52 120 19,794 10.035 4,492 4,130 5,460 142 Basle Evangelical 144. Berlin Evangelical 145 158 K 00 75 11 a 59 til ft 1 145. Rhenish Miss. Soc 14 59 G 11 69 11 4 6 8 1 24 332 29 "1,770 2 30 14 280 "2.567 6 46,764 149 Herinannsbiirg Ev Luth . ... 150. Breklum Miss. Soc Total 1 260 992 183 72 349 IS 106 4,171 307 577 128,753 ?..< 18 873 HOLLAND. 155. Netherlands Miss. Soc 156. Ermelo Miss. Soc 8 6 8 20 18 e 4 8 a 184 10 "SO 8 20,000 700 511 1,013 136 157. Mennonite Miss. Soc 8 8 17 24 8 "20 143 1 6 15 210 219 159. Dutch Miss. Soc 160 Utrecht Miss Soc 161. Dutch Ref . Ch. Miss Soc 1 4 n M12 65 65 6,500 "1,000 1 2 Ifo Total 429 44 49 347 73 103 28,724 1,163 169 FKANCE. 1G5 Paris Ev. Assc 261 1 | 80 3 87 6 1 19 206 18 19 19 8,947 312 390 56 3 1 78 16 113 14 7,928 407 166. Free Ch s French Switzerland Total , 275 :;; 3 34 7 19 224 26 26 9,259 446 1 94 127 8,335 THE PACIFIC. 169. Hawaiian Ev. Association . 101 56 5 16 192 82 7,648 697 170. Melanesian Mission 9 9 1 1 86 ~86 2,897 Total " 110 61 208 82 7,648 697 7.897 3 Ordained and lay. * Total ladies. 6 Total pupils. 8 Dioceses. STATISTICAL TABLES 031 STATISTICAL TABLES MISSIONARIES. SCHOOLS SCHOLARS. a NAME OF SOCIETY. f J 6 gi C *- c bit c: NAME OF GENERAL BOAED ^=~ c I i.s _o .il) p . 1 1" e f * ^ z 1 Q c a Q WOMAN S SOCIETIES AND BOARDS. INDEPENDENT. ISO. Union Missionary Society. Year ending Dec. 31, 1890. New York, U S. A. $56,393 24,223 893 35,000 65,270 17,435 5,000 3,500 60 17 1 40 38 103 " 1 4 103 9 3 7 155 280 52 1 4,037 ("British and Foreign Bible Society Grant for Bible Women, 187. Church Missionary Society for I Bible Women, 9. ^ Work in connection with Mackenzie Memorial | Mission, South Africa. 181. Woman s Foreign Mission ary Union of Friends. Year ending May, Ib90. Cent re Valley, 111., U. S. A. 183 Canadian Woman s Board of Foreign Missions. Year ending Dec. 9, 18 JO. Mon treal Canada . .... 326 2 275 200 76 40 386. Society f.n- Promoting Fe male Education in the East. U889.) London, England . . ... *19,978 2,145 2,922 *280 187. Indian Female Normal School and Instruction So ciety, or Zenana Bible and Medical Mission Year ending Dec. 31, 1889. Lon don England i 5 1 206 31 5 1 58 28 234 74 188. British Syrian Schools and Bible Mission. Year end ing June 30, 1890. Wim- 189. The Net Collections. (1889.) London, England .... 191. Helping Hands Association. (1889.) London, England. 19". Tabeetha Mission at Jaffa. (1889.) Edinburgh, Scot.. a 60 Total 19 919 $07,714 260 27 10 349 241 701 29,362 IN CONNECTION WITH OTHER BOARDS. UNITED STATES. 201. Woman s Board of Missions in connection with A. B. C. F. M. Year ending Dec. 1890 1,800 $96,000 33 79 2 135 28 277 1,000 10,000 I 201a. Board of the Interior. Year endin" Oct 25 1890 2,000 56,042 63 14 3 105 13 73 1 American Board of Com- 2016. Board of the Pacific. Year j- missioners for Foreign ending Aug 31,1890 45 4,222 3 1 2 Missions. 201c. Board of the Pacific Islands Year ending Dec. 31, 1890. 4 1,100 2 1 5 1 3 17 200 J 203. Woman s Foreign Mission ary Society, Methodist Episcopal Church (North). Year ending Oct. 31, 1890. 5,567 220,329 100 11 11 626 58 294 1,000 5,000 Meth. Epis. Ch. (North). 204. Woman s Board of Missions, Methodist Episcopal Ch. South. Year ending May, 1890 205. Woman s Foreign Mission 1,852 75,487 32 54 10 24 *1,248 j Missionary Society in the 1 M. E. Church South. ary Society, Methodist Protestant Church. Year ending Dec 1 1890 435 5,059 4 4 5 ] 1 40 10 Meth. Prot. Church. 206. Mite Society, African Meth odist Episcopal Church. Year ending May, 1890 200 1,000 j Missionary Society of the 1 African M. E Church. Total pupils. STATISTICAL, TABLES 632 STATISTICAL, TABLES NASIE CF SOCIETY. Auxiliaries and Hands. Income. MISSIONARIES. SCHOOLS SCHOLARS. NAME OF GENERAL BOARD Teachers. * = ife J l f 1 j ~. i *& - - eK Boarding. >> Boarding. 1 210. Womau s Foreign Mission Society of tin- 1 resbvtr riar. Church (Nrth). Year ending May 1, 1890 21iVt. Woman s Himnlof Foreign Missions of tin- 1 ri sliy- terian Church. Year end ing April, IH .KI 2106. Woman s Presbyterian Board of Missions of the Northwest. Year ending April xM) 1S90 2,500 983 1,661 196 314 174 37 267 1,000 782 2,14* $141,488 58,190 80,679 9,692 7,102 10,611 5,908 27,932 9,117 16,7(K 139 60 24 4 12 6 1 28 4 19 44 3 a 7 84 36 61 17 n 10 153 44 93 Board of Foreign Mis- sions Presbyterian Ch. (North). Reformed (Dutch) Ch. ( Foreign Missionary So ciety, Cumberland Presbyterian Church. \ Board of Foreign Mis sions of the United Presbyterian Church. ] American Baptist Mis sionary Union. Free Bap. Ch. Board of Foreign Mis sions of the Southern ( Baptist Convention. \ Foreign Missionary So ciety of Seventh Day Bap tists. [Domestic and Foreign j Missionary Society of the Protestant Epis- L copal Church. l Board of Missions of the < United Brethren iu j Christ. Christian For.Miss.Society (Board of Foreign Mis- - sions, Evangelical Luth. Church, (.ciirral Synod. i Foreign Missionary So- "| ciety. Evan. Assoc. 210c. Woman s Foreign Mission Sui-iety of Northern New York. Year ending April >() IS .M 2Wrl. Woman s Hoard of Mis-,, ms Of till- So.tlhurSt. (1689.). 210e. Occidental Board of For eign .Missions of the Pivs- bvterian Church. Year ending March 25, 1890. . . . 210/. Woman s North Pacific Pi esbyterian Board of Missions. Year ending 4prjl 1890 9 2 6 2 1 6 2 1 12 1 8 fi5 1 28-. 140 1 611 211. Woman s Board of Foreign Missions of the Reformed (Dutch) Church. Year ending May, 1890 212. Woman s Board of Missions, Cumberland Presbyterian Church. Year ending Dec 1890 11 4 57 213. Woman s Foreign Mission ary Society, United Pres byterian Church. Year ending March 31, 1890. . . 221. Woman s Baptist Foreign Mission Society (Northern Convention). Year end ing April, 1890 1 : 2,793 19 i 67 03 25 11 171 66 61 1,192 221a. Woman s Baptist Foreign Mission Society of the West. Year ending March 31 1690.... 1,785 85 50 331 1,259 70 59 44 1,881 57C 135 29,803 2,300 1,500 7,409 18,716 675 36,838 13,231 22,753 2.18? 18 16 2216. Woman s Baptist Foreign Mission Society of Cali fornia. Year ending March 1890 221 c. Woman s Foreign Mission Society of Oregon. Year ending Oct. 2."), 1890 222. Free Baptist Woman s Mis sion Society. Year end ing Oct., 1890 223. Woman s Missionary Union, Auxiliary to the Southern Baptist Convention. Year ending Dec. 31. 1889 221. Woman s Executive Board of the Seventh Day Bap tist General Conference. Year ending July 15, 1890. 231. Woman s Auxiliary Board of Missions, Protestant Episcopal Church. Year ending Sept. l, 1890 233. Woman s Foreign Mission Association, United Breth ren. Year enJing March 31 1890 1 18 1 39 10 45 1 1 94 1 39 35 t) gg 1 t30 1P 28 6 785 2,378 234. Christian Woman s Boa re! of Missions (Disciples of Christ). Year ending Sept. 30, 1890 235. The Woman s Home and Foreign Missionary So ciety of the General Synod, Lutheran Church Year ending March 31 1890 . 22 2 1 1 2 I IS 52 50 943 236. Woman s Mission Society Evangelical Association. (1889 ) Total . . . . . 22- ItHM 27,076 1,060,93^ 72 411472 2J7 4.65" 23.203 * Total pupils. STATISTICAL TABLES 633 STATISTICAL TABLES rf MISSIONARIES. SCHOOLS SCHOLARS. * NAME OF SOCIETY. sM j V -^ -.; 50 o bib - NAME OF GENERAL BOARD 5 JS 8 O <S >- ^ -? 5 p 1 ^ 1 o 05 " M H o \ B ? 09 Q pa Q CANADA. 251a. Woman s Baptist Mission ary Union of the Maritime Provinces of Canada (1889) 2516. Woman s Foreign Mission Society. East Ontario and Quebec. Year ending Oct 10 1890 61 254 638 116 6 511 57 206 $5,700 1,186 6,167 31,999 4,296 1,615 25,561 1,006 10,861 2 2 10 6 12 1 44 3 9 10 34 32 26 1 : Foreign Missionary So- y ciety of the Maritime Provinces of Canada. Foreign Missionary So- ciety Presbyterian Ch. in Canada. Meth. Church. A. B. C. F. M. Church of England. 31 251c. Woman s Foreign Mission Society of Ontario. Year ending Sept 1890 3 9 22 1 5 252a. Woman s Foreign Mission Society, Presbyterian Ch. in Canada, Western Di vision (1889 ) 2526. Woman s Foreign Mission Society, Presbyterian Ch. in Canada, Eastern Divis ion (1889 ) 252c. Montreal Woman s Mission Society of the Presbyte rian Church in Canada. Year ending March 18, 1890 . . 9 953. Woman s Mission Society, Methodist Church in Can ada. Year ending Oct., 1800 24 1 11 8 5 269 150 254. Canada Congregational Wo man s Board of Missions. Year ending May 31, 1890. 255. Woman sAuxiliary to Board of Missions of the Church of England in Canada. (1889 ) Total 20 1,849 88,991 45 17 3 77 14 361 181 STATISTICAL TABLES 034 STATISTICAL TABLES MISSIONARIES. SCHOOLS SCHOLARS. j. NAME OF SOCIETY. P z 5 iconic. / i I eneral Work. 1 "8 alive Helpers. u 1 S> = tx | I 1 J? NAME OF GENERAL BOARD < ~ E- s 55 K ft CQ ft GREAT BRITAIN AND IRELAND 260. Coral Missionary Magazine and Fund of the W.C. M.S. (1889.) 1,000 Church Missionary Soc. \ Wesleyan Methodist Mis- ( sionary Society. ( Society for the Propaga- ~\ lion of the Gospe.. Baptist Missionary Society. London Missionary Soc. Friends For Miss. Soc. Pres. Ch. of England. Church Miss. Soc. j Church of Scotland. \ (Established.) ( Free Church of Scotland -( Foreign Missionary Re- / ports. | Central Board Foreign 261. Ladies Auxiliary of the Wesleyan Methodist Mis sion s ociety. Yearending Dec 1889 432 8,138 6,351 7,73- 32 61 t-IH 5 2 58 104 161 21 2 6 260 *18 49 133 95 5 102 162 111 448 12,000 *4,250 1,800 * 10,000 262. Laaies Association in con nection with the Society for the Propagation of the Gospel. Year ending Dec. 31, 1889 263. Ladies Association for the Support of Zenana Work and Bible-Women in India in connection with the Baptist Missionary Socie ty. Year ending March 31 1890 . . . 264. Ladies Committee of the London Missionary Socie ty. Year ending March 31, 1890 6,471 3fi 265. Christian Work in France, under the care of Friends. Year ending Dec. 31, 1890. 266. Women s Missionary Asso ciation of the Presbyte rian Church of England. Year ending Dec. 31, 1890.. 267. Church of England Zenana Missionary Society in co operation with C. M. S. Year ending March 31, 1890 160 961 t546 698 500 3,333 25,817 7,001 19,272 750 10 1 19 22 29 19 650 98 232 4 6 4 10 10 186 35 60 171 7,649 2,479 6,906 112 20 13 1 3 2 275. Church of Scotland (Estab lished) Ladies Association for Foreign Missions. Year ending Dec. 31,1889. 276. Ladies Society of the Free Church , of Scotland for Female Education in India and South Africa. Year ending March 31, 1890... . 277. The Central Committee and Church Woman s Associa tion for Foreign Missions of the Scottish Episcopal Church (1889 ) 278. United Presbyterian Church of Scotland, Zenana Mis sion. Year ending Dec., 1889 259 3,798 3906 21 8 2 1 75 56 3 56 j copal Church. United Pres. Ch. ( Presbyterian Church of j Ireland. Board of For- | eign Missions. 283. Presbyterian Church of Ire land. Female Association for Promoting Christian ity among the Women of the East. Year ending March 31 1890 *19 *1.100 Total 3,056 94,069 8470,345 283 160 16 1474 770 923 40.355 Grand Total 33,500 l,8-. 7,982 1309 426 70 3372 336 2665 6,042 99.101 Total schools or pupils. t Estimated. t Zenana workers. GENERAL INDEX. A. Aangelagen. See Anglaken. Abateinba, Tribe of Kafirs, I., 1. Abbasides, The, Mohammedanism, II., 120. Abbott, Rev., Missionary to Burma, A. B. M. V., I., 48 ; Arakan, I., 94. Abd Allah Abu-Abbas, Jfotuunmedanism, II., 120. Abd-Allah ibu il Fudl, translator, Arabic Version, I., 92. Abder-Rahman, Mohammedanism, II., 120. Abd Kelal, Mohammedanism, II., 114. Abd ul Aziz, Mohammedanism, II., 124 ; Sultan, Turkey, II., 419. Abd ul Hamid II., Sultan, Turkey, II., 419. Abd ul Medjid, Sultan, Turkey, II., 418. Abdul Masih, Evangelist to India, Church Miss. Soc., L, 291. Abdurrahman, Ameer, Afghanistan, I., 6. Abeel, Rev. David, Missionary to China, East Indies, Siam, influential in starting Woman s Boards, I., 1 ; A. B. C. F. M., I.,72, 78 ; Bridgman, E. C., I., 193 ; China, I., 265, 267, 269, 281 ; Reformed, (Dutch) Church, II., 269 ; Rhenish Miss. Soc., II., 281 ; Seamen, Missions to, II., 319 ; Siam, II., 334 ; WomCOVS Work, II., 479. Abeih, Calhoun, 8. H., I., 229. Abenaquis. See Abnaquis. Abcokuta, Capital of Yoruba, Africa, I., 27 ; C. M. S., L, 284 ; Negro Race, II., 163. Abercrombie, Dr., Edinburgh Med. Miss. Soc., I., 351. Aberdeen Female Servants 1 Societv, Ji. F. B. S., I., 197. Abgar, King of Edessa, converted by Thaddeus, Armenic, I., 98 : Persia, II., 219. Abkhasians, Tribe, I., 2. Abo, Tribe, Africa, I., 24 ; Finnish Version, I., 373. Aborigines Protection Association, Australia, I., 114, 115. Abnaquis, Indians, I., 472. Abu Bekr, Mohammedanism, II., [116, 117, 119 ; Nusai- riyeh, II., 188. Abulfeda, Arab Geographer, Africa, I., 7. Abuna, Ruler of Abyssinian Church, Abyssinia, I., . A-Buncla, or Bunda Language, Africa, I., 22. Abu Rumi, Translator, Abyssinia, I., 3 ; Amharic, I., 85. Abu S aid, Translator, Arabic Version, I., 92. "Abu Salama ^Frumentius, Abyssinia, L, 3. Abu Shaeeb, Nusairiyeh, II., 187. Abyssinia: Physical Features, Population, Introduction of Christianity,* Arabian Episode, Jesuit Episode, Protes tant Missions, I., 2-4 ; Africa, I., 12 ; Gobat, S., I., 390 ; Expansion of Christianity, Historical Geog. of Mi**., I., 431 ; Krapf, J. L., I., 535 ; Mohammedanism, II., 114. Acca, C. M. S. Station, I., 4. Accadian, Resemblance to Mandarin, China, I., 256. Accra, or Akra, Danish Missions, I., 331 ; North German Mi*s. Soc.., II., 181. Accra, Akra or Ga, Language, L, 4 ; Basle Miss. Soc., I., 141. Adabazar, Armenia, I., 102 ; Woman s Work, II., 495. Adams, Rev. E. A., A. B. C. F. M., I., 81. Adams, Newton, M.D., Zulus, II., 538. Adamshoop, Station, Berlin Miss. Soc., I., 158. Adam s Peak, held sacred, Ceylon, I., >:; .). Adana, Montgomery, G. F., II., 129 ; Nusairiyeh, II., 190 ; Turkey, II., 413 ; Woman s Work, II., 495. Addyman, Rev. John, Meth. New Connexion, II., 83. Adclbert, St., Archbishop of Prague, Mediaeval Missions, II., 49. Aden, Arabia, L, 90 ; Pres. (Free) Ch. of Scotland, II., 242. Adger, Rev. J. B., Translator, Armenian Versions, I., 105. Adowa, Capital of Tigre, I., 6. Adrianople, I., 6 ; Turkey, II., 412. Aelfric, Translator, English Vt-rsion, I., 357. Afar, Tribe, Africa, L, 12. Italics indicate general articles. For Afghan Invasion, Persia, II., 221. Afghani Language, Pushtu or Afghan Version, II., 210. Afghanistan, I., 6 ; Koordistan, I., 530. Africa, I., 6-32 ; Geographical Exploration, 6 ; Races and Languages, 8 ; Religions, 8 ; Divisions, 10 ; commencing with Egypt and passing down the East Coast and up the West Coast in order, followed by the islands, 31 ; Liguor Traffic and Missions, I., 549 ; Medical Missions, II., 54 ; Roman Catholic Missions, II., 290 ; Slave Trade and Missions, IL, 340. To find full accounts of mission work, see list of societies at work in Africa in Appendices D and C. African Association, Statement in Regard to, Africa, L, 7. African Asylum at Sharampur, Church Miss. Soc., L, 292. African Bap. Miss. Soc., A. B. M. U., L, 52. African International Association, Congo Frte State, I., 318. African Negro, Negro Race, II., 162. African Lakes Company, L. M. S., I., 568 ; Pres. (Free) Ch. of Scotland, II. , 242. African Lakes Society, Object of, Africa, I., 17. Africanders, or Boers, Africa, L, 19. Africaner, Chief, Albrecht, I., 39 ; Moffatt, R., II., 111. Agar, Language, I., 32. Agencies of Missionary Work, Organization of Missionary Work, IL, 196. Agha Mohammed, Persia, II. , 218. Aghtamar, Armenia, L, 99 ; Catholicos of, Van, II. , 449. Agoniland, North and South, Prtg. (Free) Ch. of Scotland, IL, 241. Agra, Town, Chamberlain, ./., L, 244 ; Fullerton, R. S., L, 383 ; Medical Missions, IL, 53 ; Northivest Provinces, IL, 183 ; Wmnan s Work, IL, 491. Agrain, Croatia, L, 327. Agricola, Bishop Michael, Translator, Finnish Version, L, 373. Agriculture, Methods Employed, India, L, 449. Aguas, Manuel, Mexico, IL, 97. Aguilas, Francisco, Mexico, II. , 97. Agwe City, Africa, I., 27. Ahlquist, Prof., Translator, Wogul Version, IL, 478. Ahmadabad Mission, Pres. Church of Ireland. IL, 237. Ahmadnagar, A. B. C. F. M., L, 70 ; A. B. C. F. M., L, 73 ; Ballantine, IL, L, 119 ; Woman s Work, IL, 492,495, 522. Ahriman, Zoroastrianism, II. , 536. Ahualulco, M. E. Ch. (North), IL, 75. Aid Societies, Organization of Missionary Work, IL, 195. Aidan, Bishop, Med. Miss., IL, 44. Aidin, Turkey, IL, 493. Aimara, Language, L, 33. Ainos, or Ainus, Tribe in Japan, L, 33 ; Japan, L, 485. Ainu, Language, L, 33. Ain Salaam, Friends Syrian Miss., L, 382. Ainslee, Rev. George, Translator, Nez Perces Version, IL, 175. Ainsworth, Dr., Archbishop s Mission, L, 95. Aintab, Armenia, L, 102 ; For. Chris. Miss. Soc., I., 376 ; Medical Missions, IL, 54 ; Schneider, B., II. , 315 ; Smith, A., IL, 345 ; Trowbridge, T. C., IL, 409. Aintab College, Aintab, L, 34 ; Mohammedanism, II. , 124 ; Turkey, IL, 423 a. Aitchison, Mr., A. B. C. F. M., L, 78. Aitutaki, L. M. S., L, 560. Aix-la-Chapelle, Treaty of, Madras, IL, 19. Ajinere, Woman s Work, II. , 522. Ajmere-Merwara, Nasirabad, II. , 159. Akals, Sect, Druses, L, 341. Akita, For. Chris. Miss. Soc., L, 376. Akitoyo, King of Lagos, Signing of Treaty, Church Miss Soc., L, 281. Akka Dwarfs, in Monbuttu-Land, Africa. L, 25. Akkaway, or Acawaio, Language, L, 34. Akola Mission, L, 34. mission stations see also Append. x E. C36 GENERAL INDEX. Akra. See Accra. Akropong, Ann: .1 . ... L, 112; Basle Miss. ,*., I., 138 ; /*///;*// Mix*/,,,,.--. I.. 331. Akwapcm, Dialect of Ashanti Laminate. I.. . !."> ; . lr /v<v/. I., ^S. Akyali, Station, .1. /, . M. / ., L. 50. Alaska, Mnrur/in, Mi.**.. II., Ill: .^ir,,/isli Mixxin/ix. II., 37 * Alliani, Tribe, Mhimi i. I.. .T.. Alli.-uiia : Country. Name, History, Language. Present Position. Needs. I., X, :i .i : Turk, ij. II.. 412, 41S. Albanian anil Iberian Tribes. Conversion of. llisturini!. (;,</. OfMlttiOM, I.. 431. Albanian Versions. I., 3!l. Albert Nyan/.a. Lake, Africa, I., 13. Alhivcht. C.. Missionary to South Africa, I., 39, L. M. ,S ., i., 567. Alcnin, Abbot, Mfdiar. Miss., II., 47. Aleppo, .4. .B. 6 . ^. -I/., I., TO ; Armenia, I., 102 ; .?>>/</, ,/. E., i., 375. Aleutian. Language, I., 39. , Alexander High School, Monrovia, Pres. Ch. (.Vw///i, P. S. A., II., 247. Alexander I., Emperor, Assumes Expense, MongolVersion, II., 126. Alexander, Prince of Bulgaria, Turkey, II., 421. Alexander, W. P., Missionary to Hawaiian Islands, I., 30. Alexandria, Woman s Work, H., 806. Alfuor, Language, I., 41. Algeria, Africa, I., 30; North African Mission, II., 179; Seventh-day Adrentists, II., 325. Algiers, Morarian Mi**., II., 146. Algoa Bay, Vanderkemp, II., 449 ; Zulus, II., 538. Algonquin, Tribe, Cree Version, I., 320. " Al Hadr," or Arabs Proper, Arabia, I., 91. Ali, raised to the Caliphate. Mohammedanism, II., 120. All, Bey, Translator, Turkish Versions, II., 424. Ali, Ibn Abu Taulib, Nnsairiyeh, II., IKS. Ali-Illahees, or Dawoodees, Sect of Mohammedans, I., 41 ; Persia, II., 219. Ali Pasha of Janina, Turkey, II., 418. Alison, Prof., Edinburgh Med. Mi**. Soc., I., 331. Aliwnl, Primitive Methodius, II., 258. Allahabad, Campbell, 1). E., I., 230 ; Church Mix*. Soc., I., 291 ; Freeman, J. E., I., 379 ; Leper Mission, I., 546 ; Missionary Conferences, II., 106 ; Northwest Provinces, II., 183 ; Owen, J., II., 204 ; MOWMM * H wA , II., 489, 492, 504. Allen, D. O., Missionary to India, I., 42. Allen, Dr. H. N., Korea, L, 534 ; Medical Missions, II., 55. Allen, Rev. Y. J., M. E. Church (Smith}, II., 82. Alley, Rev. J. A., Translator, Temne Version, II., 391. Alley, T. J. A., Syria, II., 378. Allison, Rev. James, Pres. Free Ch. of Scotland, II., 241. Allison, Rev. James, Zulus, II., 544. Alma, Ford, J.E.,l., 375. Almeida, John Ferreira, Translator, Portuguese Version. 11,232. Almora, I^eper Mis*., I., 546 ; i. M. S., L, 504 ; )rom Wonfc, II., 578. Altar to Heaven, Peking, II., 213. Altar of Prayer for Grain, Peking, II., 213. Amadieh, Yezidees, II., 527. Amanzimtote, Training School opened, Zulus, II., 540. Amaswazi, Tribe in Africa, I., 43. Auiaxosa, or Kafirs, Bantu Race, L, 121. Ambala, Leper Miss, to India, I., 546. Anibatonakanga, Erection of Church, Cameron, J., L, 230. Ambohipotsy, Madagascar, IL, 10. Ambohitantely, Friends For. Miss. Assoc., L, 382. Ambriz, Angola, I., 87. American and Foreign Christian Union, I., 43. American Baptist Missionary Union, I., 43-50: History, 43 ; Organization and Constitution, 45 ; Development of Work, 45 ; Missions, 46-57 (Burma, 46 ; Karens. 47 ; Assam, 49 ; Arakan } 50 ; Siam, 51 ; China, 51 ; Telngus, 51 ; Japan, 52 : Africa, 52 ; Livingstone Inland Mission, 53 ; European Missions, France, 54 ; Germany, 54 ; Rus sia, 55 ; Sweden, 56; Greece, 57; Spain. 57) ; Educa tional Work, 57 ; Bible Translations, 58 ; Historical Cata logue, 58. (See also articles on the above countries.) American Baptist Publication Society, L, 59-61. American Bible Society, I , 01-00 : History, 01 ; Constitu tion and Organization, in ; Methods of Work. 02 : Ver sions and Translations of the Bible Circulated, 02 ; Foreign Agencies, 62-66 (La Plata, 62; Levant. 03; lira/il, 01 ; Mexico. 01; china, (il ; Japan and Korea, r.l : siam. IM : Cuba, 65 ; Russia, 05). American Board of Commissioners for Foreign Missions, I., 00-83: History, 66 ; Development of Foreign Work, 67; Constitution and Organization, 08 ; Missions, 09 s-,> (India, Marathi, 69; Ceylon, 70; Madura, 70 ; Madras, 72 ; Arcot, 72 ; Sumatra, 72 ; Siam, 72 ; Singapore, 72; Borneo, 73; Satara, 73; Ahmadnagar, 73: Kolha- pur, 73; Pacific, Hawaiian Isl., 7 3 ; Micronesia, Italics indicate general articles, for 74 ; Oriental Churches, Palestine and Syria, 74 : Ar menians, 71; Assyria. 70: NVstorians, 77; Greece 77; Bulgarians, 77: China, 7S ; Africa. Western, 79 Xulu. 79: East Central. 79 : West Central, 79 ; Japan 79 ; Papal Lands. South America. W) ; Mexico. HI I ; Italy 80; Spain, HO ; Austria, Ml ; North American Indians SI); Historical Catalogue, 82; Canada Con /. /sVx-.. 1. 230: /.. M. ft, L. 609. American Christian Convention, I., 83. American College for Girls, .1. /;. C. F. M., I., 7s ; I/ iinii i 1, I., HI3; ( iiiistiiiiHiiofili , l.,323; T<irki ij, 11., 42II ; Woman* i !"//,, 11.. 491. American Colonixation Soc., Call for Work in Africa, .1. /. ..)/. / .,!.. 46; Attempt to K*tablish Negro Colony, Liberia, [., :.W; Mills, $. ./.. IL. m:i. American Missionary Association. L, s:! ; Mi ndi. 11.. o:: ; Houduii, II.. D.V>. American Seamen s Friend Society, .!/</, I., 1. American Sunday-School I nion. .s //////f///-,Vr//Wx, IL, 307. American Tract Society, History, Development, Results, I., 83 86, American Wesleyan Methodist Connection, I.. s.">. Amhara, Province, .{lii/snit,i<i, L, 2. Ainharic, Dialect, 1 . So : .\bussiniu. I., 3. Aminoff, Dr., Translator, }Voli/uk IV/.vwi. II. , .">, !. Amirantes, Africa, L, 32. Amirkhuniantz, Rev. A., Translator, Ariinniun V. r*i >nx, I.j 105; Caucasus, I., 238; Jaghatai-Turki. L. 1^1; Kumuki Version, I., Kfi ; Trans- Caucasian Turk} \ i /- sin,ll.,40~; Turkish T crsions, II., 426 ; Uzbek- Turki, II. , 448. Ammann, Rev., Tulu Version, II., 410. Amoy, Abeel, I., 1 ; A. B. C. F. M., I., 78 ; Burns, W. <:. I., 222; China, I., 206-69; L. M. S.,l., 5(57; Pr>-s. el,. Eng., II., 237 ; Kef. (Dutch) Ch., IL, 269 ; Woman s Work, II. , 505, 518, 519. Amoy Colloquial, I., 85. Amoy Dialect, China, I., 258. Ampamarinana, Rock of Hurling, Madagascar, IL, 11. Amparibe, Cameron, J., L, 230. Amr, Mohammedanism, IL, 119. Amritsar, Cashmin, L, 236 ; Church Miss. Soc.. L. ~1I2 ; Medical Missions, II. , 53 ; Woman s Work, II., 520. Amru, Conquest of Egypt, Africa, L, 10. Analekelv, Friends 1 For. Miss. Assoc., I., 382; Mulii-al Missions, IL, 55. Anand Mission, Pres. Church of Ireland, II. , 237. Anatolia, Turkey, II. , 412. Anatolia College, Armenia, L, 103 ; Marsovan, IL, 36 ; Mohammedanism, IL, 124 ; Turkey, II , 423 b. Ancestor Worship, Assam, L, 109 ; Caroline Islands, I., 236 ; China, L, 260 ; Japan, L, 487. Ancestral Temples, China, L, 260. Anchieta, Jesuit Apostle, Brazil, L, 187. Ancient Armenian, Armenian Versions, L, 105. Andaman Islands, L, 86. Anderson, Rev., I n. Orig. Sec. Ch., II. , 429. Anderson, Rev. John, Pres. (Estab.) Ch. of Scotland. IL, 239. Anderson, Missionary, Danish ^[iss^ons, I., 333. Anderson, Rev. Rufus, D.D., Missionary Conferences, II., 105 ; Controversy, Wilder, Ii. G., IL, 47 , . Anderson, Rev. T. H., Translator, Mauritius Creole Ver sion, II.. 41. Anderson, Rev. Wm., L, 86 ; U. P. Ch. Scot., H, 430. Andovoranto, Madagascar, II. , 7. Andrews, Rev. L., Translator, I., 86; Hawaiian Vn-^/on. L, 412. Andriana Nobles, Madagascar, IL, 6. Andros, Rev. J. R., Prot. Epis. Ch., U. S. A.. II. , 2.v.i. Aneityum, Geddie, John, L, 386 ; Aew Hebrides Mis* u>/i. IL, 169 ; Wortwit * \\ <>rk, IL, ">21. Aneityum Version, L, 87. Aneyzah, Bedouin Tribe, Arabia, I., 90. Angel Gardens, Ci/y Mixsianx, L, 302. " Angeliophoros." Grajco-Turkish, Periodical Literature* II. , 215. Anglo-American Relief Committee, Ford. J. F . L, 376. AiiLrlo-Chinese College, Legge, J., L, M-, : .)/;/,, H ., II., 104, Anglo-Continental Society, 1 . 87. Angola, Portuguese Colony. L, 87 ; Africa, L, 21. Angora. Cnnunania, L, 234. Angra IV^iuena, L. 87. Amstad Committee, Am. Miss. As**., L, 83 ; Mendi, II. , n. Aniwa Version, L, 88. Anlo Version, L, 88. Annam, L, 88. Annain Version, L, 88. Annamm, Mr., Translator, Zulu Version, II., .">!.". Annie Walsh Memorial School. I lmrch Miss. ,s ., L, 283. AnsL ar, Apostle to Denmark. Historical (,im/. t if Miss. L, 433 ; M di i nil .\fixxi, ,,is, II. , 47. Anstey. Miss L. IL, founder of Kolar Orphanage, Kolar Mixxin/i. L. 529. Ant A loch. Inhabitants of Comoro Islands, Afrii-a. L, 32. mission stations see also Apjx. ndi.c F.. GENERAL INDEX. 637 Antananarivo, Friends 1 For. Miss. Assoc., I., 382 ; Medical Mission*, II., 55 ; Woman s Work, II., 519. Ante-Nicene Church, Historical deny. <>f Mixx.. T., 429. Antigua, Morarian Mifgiong, II., 140 ; Adjacent Islands, Wesleyan Mtt/i. Miss. .S oc., II., 457. Antioch, For. Chris. Mixs. Soc., I., 376 ; lief. Pres. Ch., Scot., II., 273. Antioka, Free Churches of French Switzerland, I., 379. Anti-Slavery Missionary Organizations, Arner. Miss. Assoc., I., 83 ; Conference at Brussels, Slave Trade and Missions, II., 342. Antony de Roa, Augustinian Missionary, Roman CatJwlic JfiMfaM, II., 287. Antwerp, Flemish Version, I., 374. Anunderayer, Mr., Translator, Tetugit- Version, II., 391. Anyako, North German Mix*. Soc., II., 181. Anyoke, I., 88. Aoyama, Woman s Work, II., 498. Api, Epi or Baki Version, I., 89. Apocrypha Controversy, B. F. B. S., I., 197. Apostelstrasse. I., 89 ; Soudan, II., 355. Apostolic Church, Historical Geoij. of Mixs., I., 428. Appelt, Mr., Missionary, Australia, I., 115. Appenzeller, Rev. II. G., Korea, I., 534 ; Meth. Ejns. Ch. (North), II., 77. Appleyard, Rev. J. W., Translator, Kafir or Xosa Version, I., 519. ArabrBerbers, Berber Race, I. , 153. Arabia : Geography, Climate, People, Language, Popula, lion, Government, Missions, I., 89-91 ; Christianity in, Abyssinia, I., 3 ; Mission to, Church Miss. Soc., I., 289 ; First Missions to, Historical Geog. of Miss., I., 431 ; pre- Islamic, Mohammedanism, II., 114 ; Pres. Ch. Scot. (Free), II., 242. Arabian Mission, The (IT. S. A.), Arabia, I., 91. Arabic Introduced, Syria, II., 374 ; Advantage of, Trans lation, II., 399; Difficulties of, U. P. Ch. in U. S. A., II., 434. Arabic Versions, I., 91-93 ; Maroniles, II., 55 ; Smith-, Eli, II., 345 ; Translation, II., 399. Arabi Pasha, Africa, I., 10 ; Soudan, II., 352. Arabkir, Armenia, I., 102. Arab Music, Music and Missions, II., 153. Arabs in Egypt, Africa, I., 10 ; Slave Traders, Africa, I., 17 ; in Morocco, Africa, I., 30 ; Mohammedanism, II., 114. Arag, Language, I., 93. Aragha, Is!., Melanesiun Mission, II., 61. Arajer, Mountain Tribe of India, I., 93. Arakan (Aracan, Arracani, I., 93, 94; Mission to, A. B. M. U., I., 50. Arakanese, Burma, I., 219. Aram, Armenia, I., 97. Aramaic, Translation, II., 398. Ararat, Mt., Annenia, I., 96 ; Dialect, Armenia, I., 100 ; Ararat-Armenian, Armenian Versions, I., 105. Arawack Indians, Morav. Miss., II., 136. Arawak Version, I., 94. Archangel, Moravian Missions, II., 146. Archbell, Rev., Zulus, II., 542. Archbishop s Mission to the Assyrian Christians, I., 95. Archer, M., Translator, Basque Versions, I., 142. Architecture, India, I., 449. Arcot. A. B. C. F. M., I., 72 ; Duttes, J. W., I., 343 ; Med ical Missions, II., 53 ; Ref. (Dutch) Ch., II., 269 ; Rhen- ius, C. T. E., II., 283. Arequipa, City, Peru, II., 226. Argawi, Rev., Reviser, Amharic. I., 85. Argentine Republic, I., 95, 96. Argos, Greece, I., 398. Arkija, King, Surrendered Idols, Nembe, II., 165. Armenia, I., 96-105 : Geography, Physical Characteristics, 96 ; Races, 97 ; National History, 97 ; Church, 98 ; Lan guage, 99 ; Versions of Scriptures, 100 ; Personal Charac teristics of People, 100 ; Missions, 100 ; First Mission Field to Embrace Christianity, Historical Geoff, of Miss., I., 430 : Conquest of, Mohammi-danism, II , 121 ; Turkey, II., 412. Armenian Language, Armenia, i., 99 ; Hymn Books, Music anil Missions, II., 154 ; Turks;/, II., 415. Armenians, A. B. C. F. M., I., 74 ; Basle Miss. Soc., I,, 140 ; Caucasus, I., 237 ; Constantinople, I.,322 ; D wight, H. G. 0., I., 345 ; Persia, II., 318, 325; Syria, II., 375 ; Turkey, II., 415. Armenian Versions, I., 105 ; Armenia, I., 100. Arineno-Turkish, I., 106 ; GoodeU, Wm., I., 391 ; Turkey, II., 415 ; Versions. II., 426. Arms, Rev. Win., Missionary to Patagonia, Coan, Titus, I., 304. Armstrong, Gen. S. C., Alexander, W. P., I., 40. Armstrong, R., Missionary to Hawaiian Islands, I., 106. Armstrong. Rev. J. C., Missionary to Constantinople, Cumb. Pres. Ch., I., 328. Army and Navy Work, Wesleyan Meth. Miss. Soc., II., 468. Arnaouts, People of Albania, Albania, I., 35. Arno, Island, I., 107. Italics indicate general articles. For Arnot s (F. S.) Garengan/,e Mission, I., 107; Con>/<> Fro , State, I., 320. Arnott Miss. School, Syria, II., 378. Arrighi, Rev. A., Meth. Epis. Church (North), II., 78. Arorse, Island, I., 107. Arsacidse, Armenia, I., 98. Arsakeion, Girls School, Greece, I., 397. Arthington, Robt,, Bapt. Miss. Soc., I., 135 ; MI///I-HX. ./., II., 150; Soudan, II., ,355. Articles of War, Salvation Army, II., 303. Artuf, Colony of, in Palestine, .lews, I., 508. Aryan Languages, India, I , 448 ; Madras Presidency, II., 21; Northwest Provinces, II., 182; Races. I m-kislun, II., 411. Arya Somaj, Points in its Creed, ir/nduism, I., 423. Aryans, Historical (f <<>>/. (if Mixx., I., 430. Asaad esh Shidiak, Martyr of Lebanon, Maronites, II., 35; Syria, II., 377. Ascension Island, Africa, I., 31 ; Ponapc, Micronesia, II., 99. Aschkenasim, Jews, I., 505. Ashanti, People, Africa, I., 28 ; Kingdom, Negro Race, II., K;:! : Mission Work, Wedeyan Methodists, II., 460. Ashanti Version, I., 107. Ashe, Mr., Mackay, A. M., II , 2. Ashmore, Rev. Dr., .4. B. M. U., I., 51. Ashmore, Rev. Wm., Translator, Chau-Chau Version, I., 244. Ashmun, Rev., Missionary, M. E. Ch. (North), II., 67. Asia Minor, I., 107 ; Turkey, II., 412. Asoka, King, Northwest Provinces, II., 182. Assam : Geography, People, Religions, Missions, I., 108- 10 ; A. B. M. U., I., 49; Danish Missions, I., 334 ; Welsh Presbyterians, II., 454. Assam Version, I., 110. Assamese, Language, India, I., 447. Assemani, Maronite Scholar, Maronites, II., 35. Assiout, U. P. Ch., U. S. A., II., 432 ; Woman s Work, II., 506. Assiout College, Mohammedanism, II., 124 ; Turkey, II., 4236. Associate Ref. Pres. Synod of tne South, I., 111. Associate Reformed Church, A. B. C. F. M., I., 66. Associate Ref. Pres. Synod of the South, I., 111. Association for Free Distribution of Scriptures, I., 111. Association for Support of Miss Taylor s School, I., 111. Associations for Christian Work, Japan, I., 498. Associations, Transatlantic, Development of, Young Men s Christ. Assoc., II., 533. Assouan, Town in Egypt, I., 111. Assyria, I., Ill ; A. B. C. F. M., I., 76 ; Armenia, I., 97. Mission, Williams, W. F., II., 474. Assyrian Christians, L, 111 ; Arch. Mission, I., 95. Asylum for Jewish Girls in St. Petersburg, Jews, I., 513. Athanasins, Bishop, Abyssinia, I., 3. Athens, Growth and Beauty of, Greece, I., 396; Hill, J. //., I., 417 ; King, ./., I., 526 ; Prot. Epis. Ch., II., 260. Athcrn, Town, Narasaraopet, II., 159. Athos, Mt., Georgian Version, I., 388 ; Servia, II., 324. Atkinson, Mr. and Mrs., Madagascar, II., 9. Atterburg, Dr. B. C., Medical Missions, II., 51. Auckland, New Zealand, II., 171. Auer, J. G., Missionary to Africa, I., 112. Augsburg Confession, North German Miss. Soc., II., 180. Augustine, Mission to Britain, Historical Geog. of Miss., I., 432 ; Medleral Missions, II., 44. Aukaneger, or Auka Negroes, Tribe of Dutch Guiana, I., 112. Aurangabad, Church Miss. Soc., I., 292. Aurangzib, Mosque of, Benares, L, 148. Austral Islands, Mission to. London Miss. Soc., L, 559. Australia, L, 112-17; Mission Work, B. F. B. S., I., 204 ; Jews, L, 514 ; S. P. G., II., 349 ; United Meth. Free Ch., II., 428 ; Wesleyan Meth. Misx. Soc., II., 463. Australasia, Mohammedanism, II., 127. Austria, B. F. B. S., I., 200 ; Turkey, II., 421. Authorized English Version of 1611, Trans, and Rev. of Bible, II., 402. Auxiliaries of Woman s Boards, Woman s Work, II., 479. Ava, A. B. M. U., L, 46 ; Kincaid, E., L, 525. " Avedaper," Periodical Literature, II., 215. Avekoom, or (Jua-CJua, Tribe, Africa, I., 28. Axum, Capital City, Abyssinia, L, 3. Ayres, Dr. Eli, Meth. Epis. Church (North), II., 67. Azerbidjan Version, I., 117. Azerbijan Turkish, Rhea, A., II., 280. Azimeh, or Azaimeh, Station in Egypt, I., 117. Azimyark, Station in India, L, 117. Aztec Version, L, 117. Aztecs, Mexico, II., 92. B. Ba adri, Religious Centre of Yezidees and Tomb of Sheikh Haili, Y<^id <-x. II., 526. Baalbec, Woman s Work, II., 493. Bab, The, Bdbees, I., 117. mission stations see also Appendix E. -C38 GENERAL INDEX. Tiaba Nanak, Punjab, II., 262. Babangi Tribe, Jinnln I!n,; , 1., 121. Bahee-, Seel of Mohammedans, I., 117. Bahisa Tribe, liantu Hare, I., 121. Babu Krishna Banerjea. Jtuff, A., I., 342. Babu SagoreDutt, Multi-ill tfatiOM, 11.. 53. Babylonians, Resemblance to Chinese, China, I., 256. Bacheler. Dr.. M<-dii-iii Mixxiunx, II., 52. Bactria, Home of Xoroaster. Zoronxtritinixni. II., 5:!6. Badaar, Dispensary at. Midicnl J/ixx:. II., 5!. Badaga Version, I., 117. Badagry (Vorubai, Church Miss. Soc., I., 284 ; Xegro Hue* . II., 168. Badaon, M. F.. Ch. (Forth), 11., 70. Badger, Dr. <;. I ., Arr/tMshoji s Mission. I., 95. Bat yote or Bacon^o I eople, Africa, L, 22, 23. Bagfl Tribe, Afrifti, I., 2!). Bairanda \ v\\^\ Africa, I., 14. BaL dail, Ch. Miss. Soc., I., 289 ; Mohammedanism, IT., 120. Harare Tiibe, Africa, I., 12. Bahamas, Tnrton, W., 11., 426 ; Mission Work, Wes. Meth. Miss. Soc., 11., 459 ; West Indies, II., 469. Bailey, Rev., Translator, Malaya am Version, 11., 27. Bailey, E., Alexander, W. P., L, 40. Bailey, Wellesley, C., Lejters in India, Mission to, I., 545 ; Mission Work, Punjab, 11., 263. Bailundu, Missionaries Expelled, I., 118 ; Mission Estab lished, .4. B. C. F. M., I., 79. Bain, Rev. A , Pres. Free Ch. of Scotland, 11., 241. Bakalahari Tribe, Africa, I., 21. Bakanoa Tribe, Pe li or Sepedi Version, 11., 212. Bakatla Tribe, Pfili or Sepedi Version., II., 212. Baker, Sir Samuel, Discoverer of Albert Nyanza, Africa, I., 13. Baker, Herr, Missionary, Arttjer, I., 93. Baker, Moses, Colored Missionary, Bapt. Miss. Soc., I., 134. Baker, Rev. E., Missionary, Madagascar, II., 10. Baki Version, Apt. L, 89. Bakoko Tribe, Africa, L, 25. Baku, Mission \\\>rk at, Schemachi, 11., 315. Bakundu Tribe, Africa, I., 25. Bakwiri Tribe, Africa, L, 25. Balasore, Station Established at, Freewill Bapt. For. Miss. Soc., L, 378 ; Sinclair Orphanage at, Woman s Work, II., 509. Baldwin, Rev., Translator, Foorhow Coll. Version, L, 375. Baldwin, Rev. Dr., Secretary, A. B. M. U., L, 44. Baldwin, Rev. A., Primitive Meth. Meg. Soc., II., 259. Baldwin, Rev. D., M.D., Missionary, L, 118. Baldwin, Mr. E. F., Medical Miss., II., 49. Baldwin, Rev. E. F., Berber Race, I., 154. Balearic Islands Won bv Aragon, Mohammedanism, 11., 120. Balfour Mission, Pres. Free Ch. of Scotland, II., 240 ; Balinese Version, I., 119. Ball, Mr. C. T., Researches of, China, I., 255. Ball, Dyer, M.D., L, 119. Ball, Rev. J. N., Cesarea, L, 239. Ballagh, Rev. J. H., Japan, I., 492. Ballantine, Rev. H., Missionary, L, 119; Translation by, Muritha Version, 11., 33 ; Hymnals Prepared by, Music and Missions, 11., 154. Ballingall, Prof. Sir George, Edinburgh Mad. Miss. Soc., 1., 351. Balolo Tribe, Africa, I., 23 ; W T ork among the A. B. M. U., I., 53 ; Civilization of, East London Institute, L, 349. Balph, J. M., M.D., succeeding Dr. Dodds, Nusairiyeh, 11., 191 ; lief. Pres. (Coven.) Ch., 11., 272. Baltic Lutheran Church, Jeivs, I., 513. Baluchi Version, I., 120. Balumbo, or Bavilo People, Africa, I., 24. Balunda Tribe, Bantu Race, L, 121. Bambarra Tribe, Africa, I., 26. Bambasa City, Negro Race, 11., 163. Banana, reached by Mr. Henry Craven, E. Loud. Insti tute, L, 347. Bancho, Section of Tokio, I.. 120. Bandalkhandi Version, I., 119. Bandawe, Popularity of Dr. Laws at, / /<*. Fn-> Ch. of Scotland, 11., 241. Bandnlovitch, Translator, Croatian Version, I., 327. Banduri, Archa>ologist, Croats, I., 327. Bangala Tribe, Africa, I., 23 ; Bantu Race. I., 121. Bangalore, Headquarters of English Officials. Mysore, II., 156 ; Zenana \\"ork in. Woman s Work, 11., 518. Bantrola, Catholic Mission, I., 320. Banirwe Tribe, Africa, I., 24. Bunirweolo, Lake , Africa. I., 22. Banirka, Formosa, L, 377. Bangkok. Baptist Mission to, A. /!. M f ., L, 51 ; Estab lishment of Mission- at. Ch na. I.. 265. 26M ; Hospital at, Midical Missions, 11., 55; Needle Department at. \Yom(in s \Vork. II., 504. Bangs, Nathan, M. E. Ch. (North}, II., i;6. Bauiyas, Bengal, 1 , 150. Italics indicate general articles. For Banks M., 3UCC6M of M i ioi - a t, M> Inn. Miss., II., 59, 62. Bantu, or Xulii Race, I.. l-,0-:jil ; (Jeoirniphitul Extensions. 120; LaiiL iiaL e. 121 : Oriirin. Iv - j : Number, i~> ; (i.-neivi, Appearance. i-. 5 ; < Iharacterutlcs, 126 ; Habits, 1^7 ; c,<>\ eminent. 128 ; Religion. l-.".l ; \f r i<;i. I., S; Triln-* ii Namai|iia Lanil. Afrim. 1.. x. l : Hottentot liux/unm. I.. i:i; tfeyroBaee, II.. n. Bantu Laiii:nai:e, Afri<-n. I.. S. 20; l ,d i i,r Xi/ml i VtrAon. II., 112; sirniii/i Version, II.. 370. Ban /.a Manleke. rrosperity of Church at, .1. //. .V. T., I.. 53; Station Established at by Liv. Inland .Mis-., l- .n.-t jMndon Institute, I., :7. Baptist Convention of Ontario and Quebec, T., 1.30-32. Baptist Foreign Mission Consention of the 1 niti-.. of America, I., 132. Ba|)tist (ieneral Association of the Western State* ami Territories, I , 133 Baptist Missionary Society. I.. l. V! -36 ; History. 133 : De velopment of Work. !. . .: Constitution and < )r<_rani/.a- tion, 135 ; .Missions of KiiL lish Baptists. I li mn. I.. 2 i .i. Baptist Soc. for Prop. Gospel, .1. H. M. f .. I.. 11. Baptist Southern Convention. L. 136. Baptist Tract and Book Society, L. 136. Baptist Translations of the Bihlc. .1. /;. ]/-. f.. I., 58. Bapti/e, Diflicultv of Rendering. Trans, in, it I!,,-. ,,f Bible, II. ,405. Barany, G., Translator, /funyarian Version, L, 442 Bararetta, L, 136. Barbadoes, Frazer, E., I., 377 ; Mission Work in, Mora vian Mission*, 11., 140; Wes.Mi-tli. .i/;.v.v. the., II.. 166; Roman Catholic Conu reirations in, 11V\/ ////// , x. II.. i;o. Barbarin, Tribe of Nubia, Africa, I., 11. Barbary States, I., 136; Home of Berbers, JS.rinr /, "<.. I., 153. Barber, Rev. J., Missionary to Mohicans, Indians, Am> ri- can, I., 457. Barbican, Mission, Jews, I.. 510. Bardezag, Native Helpers Employed in, For. Chris. Mixx. Soc., I., 376; Healthfiilness of, Xicomedia, II.. 176; Parsons, J. W., 1 1., 209. Bareilly, Patients in Hospital at, Medii-al Missions, II.. 52 ; Mutiny of Native Soldiers at, M. E. Ch. (Xorth),\\.. . .< : Female Medical Mission Established, Woman s Work, 11., 499. Barfl, Rev. J., Tahiti Version, 11., 380. Barham, John Foster, Moravian Missions, II., 140. Bari Tribe, Africa, I., 13. Barisal, Purchase of House at, Woman s Work, II., 518. Barker, Rev., Missionary, A. B. M. U., L, 49. Barker, Rev. Mr., Mission Work begun by, Cesarca, I., 239. Barleycorn, The Rev. W. M.. Successful Work of, Primi tive Meth. Miss. Soc.., 11., 258. Barlin Tribe, Africa, I . 28. Barnet, Rev. James, Missionary, [ . P. Ch., U. S. A.. 11., 432. Barnum, Rev. H. N., Missionary, Turkey, 11., 423a. Barotse Empire, Africa, I., 18. Barranquilla, Colombia, Rep. of, I., 307 ; Station Estab lished, Pres. Ch. (Smith), 11., 25(5. Barreto, Nuftes, Missionary to China, Roman Catholic Missions, 11., 292. Bashmoric Dialect, Coptic Version, L, 324. Basilika Tribe, Africa, L, 21. Basim, Town, I., 136. Basle Missionary Society, I., 137-42 ; History, 137 : Con-ti- tution and Organization, 138 ; Basic Mission House, 13H ; Missions : Russia, 139 : West Africa, 140 ; India, 141 ; China, 141 ; China. 1.. 269. Basle Mission House, Basle Miss. Soc., L, 138. Basque Versions, I., 142. Bassa Language Reduced to Writing, A. Jl. M. I ., I., 52; Mission Work among Bassa Tribe, Pn-s. Ch. (\<>rth,) II., 247 : Prot. Episcopal. Ch., 11.. 260. Bassein, Baptist Mission at. ,1. 11. M. I ., I., 47 : I tions of Bassein Karens. Arakan, I., 94 ; Large Number of Karen Converts. Burma. I., 220. Bassett, Rev. James, Translator, Jaghatai-Tttrki Vtrxion. I., 481 ; Persian Version, 11., 225. Basseterre. Town. Morarian Mixsion, 11., 141. Ba-sim. Hi-rar, I., 153. Bastar, Kingdom. Jinklum Miss. Soc., I., 191. Basuto, or Basutu Tribe, Africa, I., 21 ; Bantu Race, *., 121. Basutoland, I, 143; Situation of. Africa, I., 21 ; French Occupancy of, Purl* b ran. Xoc., if., 208. Batak Massacres. Tnrkaj. II.. 114. Batanga Tribe, Africa, I., 25. Batavia, Mission "Work in, Aln-tl, J>/irid, I., 1 ; Booue, W. J., L, 177 ; Ch nui. I.. 2C5. Batchelor, Translator, Ainu. I., 33. Bateke Trilx-, Bantu Uac, . 1., 121. Batta Tribe, Africa, L, 26. Batta Versions. I., 143. Battalagondn, I upils at. Woman s Work, 11., 495. Batticaloa, Schools in. \\ tnnan s Work. II.. 516. Batticotta. C, ; /l<>n. I., 212; Mission Work in Seminary, xditions see itlxo Appendix E. GENERAL INDEX. 630 Hoisington, H. R., I., 437 ; Mitt*, C. T., U., 102 ; Perry, J. M. S., II., 217 ; Window, Mi ion, !(., 477. Bausberia, School Established at, Pres. Free Ch. of Scot land, II., 239. I .anirlii, or Bolo Tribe, Africa, L, 26. Bavianskloof, Moravian Missions, II., 138. Hamangwato, Native State, Africa, I., 21. Baxter, John, Coke, D., LL.I)., L, 300 ; Sketch of, Wes. Met/i. Mixx. So-:, II., 457. Bayansi Tribe, Bantu Race, L, 121. Bayeye. Tribes around Lake Ngami, Africa, L, 18. Beall, Prof., Theory of. Buddhism,!., 207. Bealty, Rev. Charles, Pres. Ch. (North), U. S. A., II., 243. Beattie, Dr. Elizabeth, Work at Indore, Woman s Work, II., 514. Beattie, Joseph, Sent to Syria, Nusairiyeh, II., 189 ; Ref. Pres. (Coven.) Ch., II., 272. Beaufort Island (Niger Miss.), Church Miss. Soc., I., 286. Beaver Version, I., 145. Beawr, Capital of Merwara, Ajmere, 1 , 34. Bebek, Theological School at, Armenia, I., 101. Bechuana Race, Africa, L, 20 ; Bantu Race, L, 121 ; Evi dence of Civilization, Commerce and Missions, L, 310; Work of Robert Motfatt, L. M. S., L, 567. Bechuanaland, I., 145 ; Mission Work, Herrrn. Miss. Soc., L, 416; Wet. Met//. Miss. Soc., II., 462. Beckr, Prof. J. T., Translator, Flemish Version, L, 374. Beckwith, Rev. E G., Armstrong, ., L, 100. Bede s Version, English Version, L, 357. Bedouins of Algeria, Africa, L, 30 ; " Al Bedoo," Char acteristics, Government, Religion, Arabia, I., 90 ; Wom en, Syria, II., 375. Bedr, Battle of, Mohammedanism, II., 116. Bedr Khan Beg, Koordish Insurrection under, Archbish op s Mission, I., 95. Beecher, Rev., School Organized by, A. B. M. U., I , 48. Beecher, Lyman, Ecanrjel icul Alliance. I., 361. Beedie, Rev. R. M , U. P. Ch. Scot., II., 430. Begas, Tribe in Upper Nubia, Africa, I., 11. Behar, I., 145 ; Medicat Missions, II., 53. Beirut, Ford, J. F,l., 375 ; Goodell, Wm., I., 391 ; Med ical Missions, II., 54; Mohammedanism, II., 124 ; Pres. Ch. (North), II., 248 ; Smith, Eli, II., 345 ; Syria, II., 377; Woman s Work, II., 492, 503. Bekkiars (Bachelors), Constantinople, L, 322. Bektashi, Order of, Dervish, L, 337. Belgium, African Possessions of, Africa, I., 23 ; Bible Work in, B. F. B. S., I., 200 ; Mission of, Congo Free State, I., 320 ; Population of, Flemish Version,!.. 374 ; Liquor Consumed Annually in, Liquor Traffic and Mis sions, I., 548. Belize, Mosquito Version, II , 149. Bell, Rev. Robt., Missionary, Cumb. Pres. Ch., L, 328. Bell Tower, Peking, II., 213. Belleville Mission, I , 146 ; Medical Mission, Edinburgh Med. Miss. Soc., L, 353 ; Development of, McAll Mis sion, II., 42. Belobcdu Tribe, Pedi or Sepedi Version, II., 212. Beloochistan (Baluchistan), I., 147. Bemba Nation, Home of, Africa, L, 23 ; Bantu Race, I., 121. Benares, Buddhism, I., 207 ; Mission Work at, Buyers, Win., I., 224 ; Church Mis--. Soc., I., 291; Friends For. Miss. Assoc., I., 381 ; Northwest Provinces, II., 183 ; Sherring, M. A., II., 328; Central Citadel of Hinduism, Lon. Miss. Soc., L, 564; Benefits of Medical Work at, Medical Missions, II., 53 ; Conference at, Miss Confer ences, II., 105 ; Zenana Work at, Woman s Work, II., 492, 516, 518, 523. Bender, Rev., Translator, Hakka Colloquial Version, I., 406. Benga Version, I., 149. Bengal, I , 149-51 ; Conquest of, Mohammedanism, II , 121. Bengal Presidency, I., 151. Bengali Language, India, L, 447. Bengali-Musulmani, Bengali Version, L, 151. Bengali Version, I., 151 ; Publication of Bible in, Carey. W, I., 235 ; Lacroix, A. F., L, 539. Benguerna Parish (Sierra Leone), Church Mixx. ,voc., L, 284. Beni Taghlib Tribe, Mohammedanism, II., 11">. Benin, Kingdom of, Negro Race, II., 163. Benjamin, Rev. N.. L, 152 : A. B. C. F. M., L, 77. Benne or Chadda River, Africa, L, 25. Bennett, C , Missionary Printer, L, 152. Ben Oliel, Rev. Abr., Missionary to Jews, Syria, II., 378. Bentley, Holman, Translator, Baptist Mixx. Soc., I., 135. Benton, Rev. W. A., Missionary, Syria, II., 377. Berar, I , 152, 153. Berber Race, I., 153, 154 ; Language, Africa. L, 8 ; Loca tion of City, Africa, L, 11 ; Tribes along the Middle man, I., 439 ; Missions to, North Af. Mixx., II., 179. Berber Version, I., 154. Berbice, City, I., 154 ; Derivation of Name, Guiana, L, 402; Mission Work in, Morarian. Mixxinnx. II., 136; Paramaribo, II., 207 ; Wes. Meth. Mixs. .sv,... Ji , 45!i ; Wray,John, II., 524. Berger, W. T., Honorary Home Director, Cliinn Inland Mission, L, 272. Berhampore, Work in, Chamberlain, J., I., 244 ; Schools in, Lon. Miss. Soc., I., 564 ; Baptism of Hindu Lady in, Woman s Work, II., 518. Berke, Pastor, Translator, Wendish Versions, II., 456. Berlin Conference of Christian Nat \*\>. i >/// Free State, L, 318. Berlin Foundling Hospital, China, I., 270. Berljn Jerusalem Society, L, 160. Berlin Missionary Society, I., 154-60 ; History. r,5 ; Home Organization, 156 ; Foreign Work. Africa, 158 ; China, 159 ; Cities Occupied by, China, L, 270 : South African Work, Zulu*, II., 543. " Berlin Woman s Miss. Assoc., Woman s Work, II., 522. Berlin Woman s Mission for China, Woman s Work, II., 523. Berneux, Bishop, and Eight Associates Put to Death, Korea, I., 533. Berry, Dr. J. L., Missionary, Japan, L, 492. Bertelsen, L., Missionary, Danish Missions, L, 331. Berthoud, Rev. Paul, Missionary, Free Churches of French Switzerland, L, 379 ; and Translator. Gwamba Vir.~inn, I., 404. Berthoud, Rev. Henri, Missionary and Translator, Gwam ba Version, I., 404. Bern, Translator, Agau, I., 32 ; Falasha Kara, or Ayau Version, L, 366. Beschi, Jesuit Missionary, First Tamil Lexicon and Gram mar, Madura. II., 23. Betanimeua Tribe, Madagascar, II., 4. Beterverwachtung, Town, I., 100. Bethany Home, Syria, II., 378. Bethel (Alaska), Morav. Miss., II., 144. Bethel (Africa), Berlin Miss. Soc., I., 153. Bethel (Africa), Finland Miss. Soc., I., 373. Bethel Ship "John Wesley," M. E. C h. (North), II., 79. Bethel Union Society, Seamen, II., 317. Bethel Santhal Mission, L, 161. Bethlehem, Pennsylvania, Settlement erected, Moravian Missions, II., 134. Betsileo Tribe, Madagascar, II , 4. Betsimisarakas Tribe, Madagascar, II., 4. Bettelheim, Dr., Translator, Japanese Version, I., 501 ; Loo Choo Version, L, 569. Bettigherry, Village, Traditional Prophecy in, Basle Miss. Soc., I., 141. Betz, Rev., Translator, Batta Versions, I., 144. Bevan, S., Missionary, Madagascar, II.. 7. Beyer, Rev. L., Translator, Mandari Version, II., 30. Beyrout. See Beirut. Bghai Karens, Baptist Missions to, A. B. M. I ., L. 49 ; Tribe, Burma, I., 219 ; Translation of Bible, Karen Version, L, 522. Bhagavad Gita, Hinduism, I., 422. Bhamo (China Inland Mission), China, L, 270 ; China In land Mission, I., 273. Bhandara, Medical Mission, Pres. Free Ch. of Scotland, II., 240. Bhatniri, or Virat Version, I., 161. Bhedel (Bedell), W., Translator, Erse Version, I., 359. Bheerbhum. See Soori. Bhils Tribe, Work among, Church Miss. Soc., L, 292 ; Khandesh, L, 524 ; liajputana, II., 265. Bhimpore, Freewill Bapt. For. Miss. Soc., I., 378. Bhodau Phra, Burman Emperor, Burma, I., 220. Bhowanipur Institution, Lon. Miss. Soc., I., 564. Bhumijs Tribe, Orissa, II., 201. Bhutan, Native State, L, 161. Bible Christian Foreign Missionary Society, L, 162. Bible Distribution, I., 162-07 ; Object, 162 ; Methods, 162 ; Agencies, 163 ; Compendium of Societies, 165. Bible Translation, A. B. M. U., L, 58 ; B.F.B.S.,1., 198 ; Early Translations, Historical Geog. m Mixt-ions, I., 430; Societies, Bible Distribution. L, 168 ; Dej-ots, Bible Distribution, I., 104 ; Readers, lllhl, Distribution, I., 105 ; Bible House at Constantinople, B/ixx. I. G., L, 170 ; Constantinople, I., 323 ; Bible Christian Far. Miss. Soc. (Eng.), China, L, 27 : Chinu. I., 271 ; Japan, I., 500 ; Bible and Islam. Mohammedanism, II., 118; Bible Women, Woman s Work, II., 487. Bible Stands, I., 107. Bible Stand, Crystal Palace, I., 167. Bice, Rev. C., Melan. Mixx.. II . (il. Bickel, Rev. Dr. Philip, Am. Hup. Mixx. Union, I.. ,v>. Bickeretetb, Rt. Rev. E., Japan, I., 495 ; Mission to Sierra Leone, Church Mixx. ,sv*-., I.. 2S2. Bicknell, Rev. H., Missionary, I., 168 ; in Tahiti, Lon. Mixx. Soc., L, 556. Bieleneteln, Prof., Translator, Lett or Lira/tin V< rxion, L, 546. Biennial Convention, Young Mm s / hrist. Assoc., II., 530. Italics indicate general articles. For mission stations see also Appendix E. C40 GENERAL INDEX. Bih>\ Town in Portuguese Possessions, Africa, I., 22; Work in, A. B. ( . F. M., I., 79. Bikaniri Version, I., KiS. Bilaspur, For. Chris. Miss. MM:, I., ."7 H ; Woman s Wnrk, II., 512. Bilin, or Bogos Version, I., 108. Biioches (India), .\i iii,-<ii Miss., ir.. 53. Bimlipatiiiu, Woman s Work, II., 514. Hinder, Hcv., Translator, AVI T r <?rio, I., 300. BiiiL ham, II., I.. 108 ; .-I. ^. T. / . J/., I., 73 ; Translator, Gilbert Islands Version, I., 38il ; llatraiian Version, I., 412; one of First .Missionaries to Hawaiian I -I., Mi cronesia, II., 100. Bird, Isaac, Missionary, I., 109 ; Driven from Lebanon Region, Maro/dtfs, II., 35. Biridjik, Station, For. Chris. Miss. Soc.., I., 376. Birkhy, Brother, Missionary. Mornr um Mission, II., 141. Birmingham Young Men s For. Miss. Soc., I., 109. Bisharin. Tribe of Nubia, Africa, I., 11. Bishop, Kev. A., Translator, I., 1CJ ; Hawaiian Version, I., 412. Bishop s Bible, English Version, I., 358. Bishop s College, Calcutta, I., 228. Bishop Poole, Memorial Girls School at Osaka, Church Miss. Soc., I., 290. Bishop, Rev. S. E., Alexander, W. P., I., 40. Bisrampore, Station, Germ. Evan. Synod, I.. 388. Bisseux, Rev., Paris Evan. Soc., II., 208. Bithvnia, Section of Asia Minor, I., 109. Blackburn, Gideon, Pres. Ch. (North), U. S. A., II., 243 ; Missionary to Cherokees, U. S. of America, II., 438. Blackfoot Crossing, Station, I., 169. Blackfoot Version, I., 109. Blackford, Rev. A. L., appointed A. 2i. S.,I., 04 ; Stations Occupied by, Brazil, I., 188, 169. Black Hole, Tragedy of, Calcutta, I., 227. Blackwell, I)., Missionary, Australia, 1.. 115. Blantyre, Station on L Ny assa > Africa, I., 17 ; Prosperous Condition of, Pres^Estab.) Ch. of Scot., II. , 239 ; Indus trial Training for Girls, Woman s Work, II., 530. Blewfields, Work in, Moraria/i Missions, II.. 142. Blind, Scriptures for the, B. F. B. S., L, 108 ; Version in Chinese for, Canton Colloquial, I., 233 ; Edition of Gos pels for, Spanish Version, II., 302. Blindness, Prevalence in China, Chinese Blind, Mission to the, I., 275. Bliss, Daniel, Missionary, Syria, II., 377; Turkey, II., 423rt. Bliss, Edwin E., Missionary, Turkey, II., 423&. Bliss, Edwin M., ,1. B. S., \., 05 ; Bliss, L G., L, 170. Bliss, I. G., Agent Bible Society, L, 170 ; A. B. S., L, G3 ; Constantinople, I., 323. Bliss, W. G., Bliss, L G., L, 170. Block, Rev. Victor, Sent to Athens, Danish Missions, L, 332 Blodget, Rev., Missionary, A. B. C. F. M., I., 78 ; Trans lator, Mandarin Colloquial, II , 30. Bloemfontein, Station, Berlin Miss. Soc., L, 158. Blneflelds. See Blewfields. Blumhardt, Christian Gottlieb, Basle Miss. Soc.. I., 137. Blyth, Rev. G., U. P. Ch. Scot., II., 429. Blytheswood Institution, Pres. Free Ch. of Scotland, II., 241. Boarding School:* for Girls, Woman s Work, II., 482. Boardman, G. D., Baptist Missionary, I., 570-72 ; and Wife, A. B. M. U., L, 47 ; Boardman, Mrs. S., Trans lator, Tolaing Venion, II., 380. Bobbili, Station of the Canadian Board of the Maritime Provinces, Woman s Work, II., 514. Boemisch, F. (BOhmisch), Moravian Missionary, I., 172 ; Moravian Missions, II., 140. Boers in the Transvaal, Africa, I., 19 ; Lindley, Daniel. I., 548 ; Wars with, Paris Erarig. Soc., II., 208 ; Cruelty to Hottentots, Vanderkemp, J. T., II., 449 ; Massacre in 1838, Zulm, II., 530 ; Attack in Valley of Mosica, Zu lus, II., 542. Bogisch, Rev., Missionary, Australia, I., 114. Bogomils, Tenets of, Bulgaria, I., 210. Bogos Version, Agau, I., 32. Bogota, Colombia, Rep. of, I.. 307 ; Missio-.i a;. I n*. ( //. Worth), U., 240; School at, Woman s Work, II., 503. Bogota Version, I., 172. Bogue Estate, Moravian Mssions, II., 140. Bohemia, I., 172 ; Anti-Reformation in. Morarian Mis t-ions, II., 129 ; Home of Church of the Brethren s T nity. Mora rid 11 Missions. II., 145 Bohemians (Tchekhs, or Czechs), Bohemia, 1 . 17M. Bohemian Version, l.,173. BOhler, Peter, Morarinn Missions, II., 134. Bohtan, District of Eastern Turkey. I.. 17:!. Bokhara, State, I.. 173 ; Work u\, Wolff. .Joseph. II.. KV Boles, John, Huguenot Preacher. Brani, I., it ,7. Bolivia, Rep. of, I., 174. Bologna, Inauguration of Church. Milli. E/iis. church (North). II., 7H. Boma, Chief Station of Congo Free State. Africa, I.. 23. Bombay, the City of, Capital of the Presidency of Bombay, indicate ijcni-ral articles. For II., 475 ; Native Ch Formed, Wilson, J.,\\.. \ ,:>. Bombay Presidency, I., 175-77. Bompas, Bishop W. ( ., Translator, Xlar, ] , rsion, II., 342 : Tun,;, Version, n., 395. Bompole, E. Lou. Inst., I., 349. Bonaparte, Prince L. L., Versions of Scriptures, Trans, and Her. of Bible, II., 400. Bondei Version, I., 177. Bonet, M., Translator, Annam Version, I., 88. Bongo Tribe, Africa, I., 13. Boniface, Archbishop of Germany, Medlrral Missions, II., 46. Bonin Isl., Micronesia, II., C9. Bonney, S. W., Teacher at Hong Kong, I., 177. Bonny, Station, Church. Miss. Soc., I., 2>~>. Book and Tract Society of China, L, 177 ; China, I., 58. Book Language, China, I., 25S. Book of Common Prayer, Hindustani, Translation of, Ilet/ri/ Marti/n. II.. 37. Book of Rewards, Taouism, II., 387. Boone, Rev. J. X., Missionary (P. E. Ch.), China, I., 200, 207. Boone, W. J., I., 177 ; Brid/jman, E. C., L, 194; Conse crated Bishop of China, 1 rol. Ejtis. Ch., I , .s . .4., II., 200 ; Translation by, Shanghai Colloquial, II., 327. Booth, General William, Salvation Army, II., 303, 304, 307, 308; Ballington, Commissioner, 303, 301. Booth-Clibborn, Commissioner, 303, 304 ; Booth-Tucker, Commissioner, 303, 304 ; W. Bramwell. 303 ; Mrs. Brain- well, 303 ; Mrs. Ballington, 305 ; Mrs. General, 305, 07. BOresen, Missionary, Danish Missions, L, 334. Borneo, I., 178 ; Abeel, David, I., 1 ; A. B. C. F. M.. L. 73 ; China, I., 205 ; Work in, 1 ohlman, W. J., II., 229 ; lief. (Dutch} Ch., II., 269 ; Rhenish Miss. ,sw., II., 282. Borsad Mission, Pres. Church of Ireland, II., 237 ; Woman s Work, II., 522. Boston, Home Mission Work in, City Missions, I., 299. Bostwick, Missionary, China, I , 209. Botschabelo, Work in, Berlin Miss. Soc., I., 159. Boudinot, Elias, Public Communication of, Am. Bible Soc., I., 61. Bougainville, Discovery of Opa Island by, Melan. Miss.. II., 60. Boulak Museum, Cairo, I., 225. Boughton, Dr. Gabriel, Medical Missions, II., 52. Bourguin, Rev. Thomas, Translator, Eskimo Version, I., 359. Boule, Meeting of, Greece. I., 396. Bourne, Mr., Work Organized by, B. F. B. S., I., 202. Bowana, Tambookie Chief. Morarian Missions. II., 139 ; Insurrection Led by, Morarian Missions, II.. 140. Bowen, Bishop, Death of (Sierra Leone), Church Miss. Soc., I , 283. Bowen, G., Missionary, I., 178 ; "Bombay Guardian" es tablished by, Periodical Li ti-ra turf, IL, 816. Bowen, M., Missionary, A. B. S., I., 63. Bowen, Rev. II., Reviser, Tamil Version, II., 381. Bowen, Rev. T. J., So. Bap. Convention, II.. 300. Bower, Daniel, Translator, Malay Versions, II., 26. Bowley, Rev. W.. Translator, Hindi Version, I.. 41iX Boyce, Rev. W T . B., Translator, Kafir or Xoaa Vn-siot,. 1.. 519 ; New Zealand, II., 173 : Wen. Mcth. Miss. Soc., II., 403. Boyle, John, Missionary. Brazil, I., 189 ; " O Evangelista edited by, Pres. Ch. (Boutin. 11., 250. Boyle, HOB. Robt.. Christian Fa-it h Society, 1., 878. Bradley, D. B., Missionary, I., 179 ; Sium, II., 334. Braga,"Rev , Missionary. Brazil. I.. 1WI. Brahman Caste, Bengal, I., 150 ; Hinduism. I , 410. Brahmans, Jithar. I., 145: Ritualistic Observances of. Jfimltiisiii, L, 422, 423 ; Pre-eminence of, India. I.. 44H ; Intellect and Cultivation of. India, I., 450 ; Influence of, Eef. (Dutch) Church, II., 09. Branminism, I., 179 ; A*s<im. I.. 109 ; Jithar. I.. 110 : De velopment of, Hinduism, I.. 418. Brahmo-Somaj, Number and Influence of, C<dcutt<i. I.. 227. Brahuis. Bdoochistan, T., 148. Brainerd, Town in Georgia. Butler, E., I., 223. I .rainerd, David. Missionary, Pn-s. Ch. (.\orthi, II.. - !:); / . N. of America, n.. 4:is. Brainerd, John, Missionary. Pru. Ch. (North), TL., 21:!: U. S. of America, II., 4;iS. Branches, Woman s Boards, II., 479. Brant, Joseph, Translator. Mo/m/rk Vtrs-ion, II.. 125. Brass, District of Lower Guinea, Church Miss. Soc., I., 285. Braun, Peter. See Brown. Bravton. Dr.. Translator, .1. ]!. M. I ., I., 4S ; l>m>-K irt n \\rsinn. L. 52-J. mission stations ,* </!x AJ>J>< /idi.r J: . GENERAL INDEX. 041 Brazier, Rev., Missionary, Australia, L, 114. Brazil, I., 179-00 ; Physical Features, 180 History, 181 : Language, 182 ; Inhabitants, 182 ; Social and Political Condition, 184 ; Mission Work, is: ; .1. /;. ,>> ., I., G3, 64 ; M. E. I ll, (.\ortli), II., (W ; M. E. Ch. (South), II., 82 ; Pr*. Ch. (\i,rtln. 11 .246; Pn-s. Ch. (South), H., 255 ; Tat/lor, Bts/io/t William, II., 389. Breath, E., Printer and Editor, I., 190. Brebeuf, Jesuit Missionary, Jiomun Catholic Missions, II., 288. Brekluin Missionary Society, I., 191. Bretkius. John, Translator, Lithuanian Version, I., 550. Breton Evangelical Mission, I., 192. Breton Version, I , 193. Brett, W. H., Translator, Akkaway, L, 34 ; Arawak Ver sion, I., 94. Bridgnmn, E. C., Missionary, I., 193 ; A. B. C. F. M., L, 78; China,!., 265; Translation \i\, Chinese Version I., 276; Culbertsoii, M. <S ., I., 328"; Memorial Home, Woman s Work, II., 490 ; Memorial School, Woman s Work, II., 510. Bridgman, Rev., Missionary, Zulus, II , 541. Bridges, Rev. T., Translator, Yahgan Version, II., 525. Bridgetown, Moravian- .\fixxionx, II., 140, 141. Brigitta, St., Mediaeval Missions, II., 48. Brigham, J. C., Missionary, A. B. C. F. M., L, 80. Brincker, Rev. H., Translator, Ilerero Version, I., 413. Britain, Early Missions to, Historical Geoa. of Miss., I., 432. British and Foreign Bible Society, I , 194-205 ; History, 194 ; Organization, 195 ; Development of Home Work, 196 ; Development of Foreign Work, 199 ; Agencies, Europe, 200 ; India, 202 ; Africa, 202 ; Persia, 203 ; China, 203 ; Japan, 203 ; West Indies, 203 ; South Amer ica, 204 ; Australia, 204 ; South Seas, 204 ; North Amer ica, 204 ; China, I., 271 : Constantinople, I., 323. British and For. Sailors Soc., Seamen, II., 317. British Guiana, Guiana, I., 402 ; Mission Work in, Lon. Mix*. Soc., I., 563 ; Wesleyan Meth. Miss. Soc., II., 458. British North Borneo, Borneo, I., 178. British Society for the Propagation of the Gospel among the Jews, L, 205 : Jeu-s, L, 509. British South African Company, Africa, I., 18. British Syrian Mission Schools and Bible Work. Woman s Work for Woman, II., 492. British West Indies, West Indies, II., 469. British Zululand, Africa, I., 19. Brittany, Ignorance and Superstition in. Breton Evan. Miss., I., 193 ; Mission in, Welsh Pres., II., 455. Britto, John de, Jesuit Missionary, Madura, II., 23. Broach, Mission Station, Pres. Ch. Ireland, II., 237. Broadleaf, Station in Jamaica, I., 205. Broady, Col. K. O., Missionary, A. B. M. U., L, 56. Brodhead, A., Missionary, I., 205. Bromweitsch. Rev. C., Translator, Bengali Version, I., 151. Bronson Theol. Sem., A. B. M. U., I., 52. Bronson, Rev., Missionary. ^4.. B. M. U., I., 49 ; Assam, L, 109. Brooke. Graham, Connected with Soudan Mission, Congo Free State, I., 320. Brooklyn Mission and Tract Soc., City Missions, I., 297. Brooks, C. H.. Missionary, Canada Cong. Soc., L, 231. Brookshaw, B., Missionary, Moravian Missions, II., 140. Broosa, City of Asia Minor, Armenia, I., 101; Schneider, B., II., 315. Brotas, Mission Work in, Brazil, I., 188. Brown, David, "Church Mission to India," Church Miss. Soc., L, 281. Brown, J., Missionary, I., 205. Brown, Rev. J., Translator, Chuana Version, L, 279. Brown, N., Translator, Missionary, I., 206 ; A. B. M. U., 3., 49 ; Assam, I., 109 ; Assam Version, L, 110 ; Japan, I., 496. Brown, Peter, Missionary, Antigua, L, 89 ; Moravian Missions, II., 141. Brown, S. K., Translator, I., 206 ; Bridgman, E. C.,~i., 194 ; Japan, I., 492 ; Pres. Ch. (North), II., 253 ; Shin- too, II., 330. Browne, W. II., Missionary, Archbishop^s Mission, 1., 95. Brownlee, John, Missionary, Pres. Free Ch. of Scotland, II., 240. Brownrigg, Gov., Kindness of to Mission Work, Ceylon, L, 242. Bruce, African Traveller, Africa, !., 7. Bruce, Miss, School Founded by, Brazil, I., 186. Bruce, Rev. Mr., Visit to Wai (India), Music and Missions, II., 154. Bruce, John, Missionary, Pres. Free Ch. Scot., II., 241. Bruce, Rev. N. R., Translator, Persian Version, II., 225. Bruce, Dr. R., Bible Agent (Persia), B. F. B. S., I., 203 ; Ch. Miss. Soc., I., 289 ; Translation bv, Persian Version, II., 225. Bruce, Th. IT., Translator, Italian Version, I., 479. Bruccioli, Antonio, Translator, Italian Version, I., 471). Italics indicate general articles. For Bruckner, Rev. G., Translator, Javanese Version, I., 503. Uruj Version, L, 207. Brumana, Town, Friends Syrian Mission, I., 382 ; )!<////- tin s Work, U., 490. Brundusium (Brindisi), Albania, I., 35. Briinn, Mission Station in Moravi:i, A. 11. C. F. M., I., 81. Brunton, Rev. II., Translator. Kani;:s T / .vV/,/, L, 522; Kirghiz-Tnrki Version, I., 527. Bryant, J. C., Missionary, Conum ret mid Missions, I., 310, Zulus, II., 540. Bryle, Hon. Robert, Instrumental in Obtaining Charter, New England Company, II., 167. Bucaramanga, Town, Colombia, Hep. of, I., 307. Buchanan, Claudius, Mediterranean Mission, Church Miss. Soc., I., 281. Buckenham, Rev. II., Missionary, Primitive Meth. Miss. Soc., II., 258, 259. Buckley, Rev. Dr., Translator, Vriya Version, II., 448. Budd, ilenry, Native Missionary and Translator, Church Miss. Soc., I., 294 ; Cree Version, I., 326. Buddh Gaya, Researches at, Behar, I., 145. Buddhism, I.. 207-15 ; History of Gautama, 207 ; Litera ture, 209 ; Doctrines, 209 ; Migrations, 211 ; Quan Yin, 212 ; Salvation by Faith, 212 ; Present Buddhisms, 212 ; Alleged Coincidences between Life of Gautama and that of Christ, 212 ; Alleged Humanity of Buddhism as Compared with Christianity, 213 ; Contrasts with Chris tianity, 214 ; Annam, 1 , 88 ; Burma, I., 219 ; Cashmir, I., 236 : Ceylon, I., 240 ; China, I., 259 ; Hinduism, I., 419 ; Japan, I., 486, 488 ; Korea, I., 533 : Shintoo, II., 330 ; Siam, II., 333 ; Taouism, II., 386 ; Tibet, 393. Buddie, Thomas, First President New Zealand Confer ence, New Zealand, II., 174. Bnell, Rev. W. and Mrs., Missionaries, Pres. Ch. (North), II., 250 ; Siam, II., 335. Buenos Ayres, A. B. C. F.M ., 1 , 80 ; M. E. Ch. (North), II., 68 ; Woman s Work, II., 498. Buff alo, Meeting of First Convention, Young Men s Christ. Assoc., II., 530. Bughi Version, I., 215 ; Character of Bughi Race, Celebes, I., 239. Bulgaria, L, 215-17 ; Physical Characteristics, 215 ; His tory, 215 ; M. E. Ch. (North), II., 70 ; Byington, T. L., I., 224 ; Turkey, II., 412-21. Bulgarians, Invasion by, Albania, I.. 36; Work among, A. B. C. F. M., I., 77 ; Native Evangelical Soc. of, A. B. C. F. M., L, 78 ; Conversion of, Hist. Geog. of Missions, L, 433 ; Turkey. II., 415. Bulgarian Version, I., 217. Buller, J., Missionary, New Zealand, II., 173. Bullom Tribe, Africa, L, 8. Bullom Version, I., 217. Bulmer, Rev., Missionary, Australia, L, 114. Bulwer, Sir Henry, Ambassador, Turkey, II., 419. Bumby, J. H., Missionary, New Zealand, II., 173. Bunda, Mbunda, or Ki-Mbundu, Language, I., 218. Bunker, Dr., Translator, Paku Karen Version, I., 522. Burchell, Rev., Missionary, Bapt. Miss. Soc., I., 135. Burdon, Translator, Mandarin Coll., II., 30. Burder, Rev. G., Jifligiou-s Tract Soc., II., 278. Burdett-Coutts, Baroness, Gift to the Abeokuta Mission, Church Miss. Soc., L, 284. Burghardt, Rev., Translator, Eskimo Version, I., 359. Burhee or Barhee, Town in India, L, 218. Buriat Dialect, L, 218. Buriats, Tribe, Mongols, II., 128. Buriat Version, London Miss. Soc., L, 566. Bnrlingame, Hon. A., Head of Commission to Establish Diplomatic Intercourse, China, I., 253. Burma, I., 218-22; History, 218; Topography and Geog raphy, 218 ; Missions, Protestant, 220 ; Roman Cath olic, 220 ; A. B. M. U., L, 46 ; Arakan, L, 93 ; Bassein, I., 143 ; Buddhism, L, 211 ; Judson, A., L, 517 ; Tin- ton, J., II., 451 ; Wade, J., II., 452. Burmese Version, L, 222 ; Judson, A., L, 517. Burn, Rev. A., Translator, Sindhi Version, II., 338. Burnett, R. W., Missionary, Primitive Meth. Miss. Soc., II., 258. Burns, Francis, Elected to the Bishopric, Meth. Kpix. r//. (North), II., 68. Burns. W. < ., Missionary and Translator, I., 222 ; China, I., 269 ; China Inland Mission, I., 271 ; Pres. Ch. of Kngland, H., 237. Burnside, II., Missionary, Jt//>an,I , 492. Burpa, R. E., Missionary, Bapt. Com: of Ontario and Quebec, L, 130. Burrow, Mr. G., Translator, Gitano Version, I., 390. Burton, Discoveries of, Africa, I , 7. Bushcll, Rev. R., Translator, Kinika or Nyika Vrxinn. I., 527. Bushman or Hottentot Race, Africa, L, 20, 22 ; Hottentot- Bushman Race, I., 440 ; Work among, L. M. S., I., 567. Bush Negroes of Surinam, Murar. Miss., II., 137. Bnshnell, A., Translator, I., 223 ; Dikele Version, I., 338 : Mpongwe or Pongua Version, II., 150. Bussi Tribe, Africa, I., 28. Butler, E., Missionary, I., 223. mission stations see also AppcinU.r E. GENERAL, INDEX. Butltr, M.D., Rev. ( ,. W., Brazil, I., 180; Pro*. Ch. (Min(Ii). II.. - ."). Butler, William. Missionary. Mith. f jiin. Ch urrli i \tn-tli ), II.. ti .i. Butts, O. E., Missionary. I rtmitir, Meth. Mtss. Soc., II., 258. Buyers, Wm., Translator. I.. 224 : Hindustani Version, I., 486. Ilu/aidtt, A., Translator, I.. 224 ; Itaratonria Version. II.. 966. Byington, ( ., Missionary. I.. 224. Byington, T. L., Missionary, I.. 224 ; Turkey, II., 423*. Byzantine Empire, Turkey, II., 418. C. Cabul, AfyhanMan, *.., 6. Caddock, Rev. R., Translator, Hebrew Version, I., 413. C aeduion, Translator, English Version, I., 357. Caff re Race, I., 225. Cairo, Capital of Egypt, General Description, I., 225 ; Dispensary Built, Medical Mission*, II., 54 ; Whal<-lij M. L. ,11., 471 ;HbmV Ww-A, II., 506. Calabar, Old, Africa, I., 26. Calcutta, Capital of Bengal Presidency, India, General Description, I., 227; Carey, FT., L, 885; Church Miss. Soc., I., 291 ; Zx>. J/iss. /Soe., I., 504 ; Medical Mission*, II., 53; Misfionary Conferences, II., 105; TTowawV Work, II., 489, 518, 520, 521. Calcutta Bible Society, B. F. B. S., I., 202. Caldeira, Translator, Amharic, I., 85. Caldwell, Rev. Joseph, Missionary, Ref. Pre*. Church of North America, II., 273. Calhoun, S. H., Translator, L, 229 ; American Bible Soc., I., 63 ; Sutia, II.. 377 ; Turkey, II., 423. Calicut, Medical Miss., II., 53. California Chinese Mission, Am. Miss. Assoc., I., 83. Caliph, Persia, II., 220 ; Turkey, II., 417. Callao, City, Perji, II., 220 ; Pres. Ch. (North), II., 246 ; Work in, Taylor, Bishop William, II., 389. Calmucs, or Kalmucks, I., 230. Cambodia, Kingdom of, I., 230. Cambridge Edition, Trans, and Rev. of Bible, II., 404. Camel, Battle of the, Mohammedanism, II., 120. Cameron, Captain, British Consul, Abyssinia, I., 4 ; Dis coveries of, Africa, I., 7. Cameron, J., Missionary, L, 230 ; Madagascar, II., 9. Cameroons, Africa, I., 24 ; Basle Miss, Soc., I., 138. Camilleri, Mr., Translator, Maltese Version, II., 28. Campanha, Brazil, I., 189. Campbell, Sir Arch., Board-man, Q. D., I., 171. Campbell, Rev. C., Translator, Canarese or Karnata Version, I., 232. Campbell, D. E., Missionary, I., 230. Campbell, Dr. James, Missionary, Ref. Pres. Church of North America, II., 273. Campbell, James Frazer, Missionarv, Pres. Church in, Canada, II., 234. Campbell, Rev. W., Translator, Amoy Colloquial, I., 85 ; Forrnosan Venion, I., 377. Campinas, School at, Brazil, I., 185 ; International College at, Pres. Ch. (South), II., 255 ; Yellow Fever at, Woman s Work, II., 506. Canada, Baptist Mission in, A. B. M. U., I., 52 ; Congre gational Missions in, Am. Miss. Assoc., I., 83 ; Canada Cong. Miss. Soc., I., 230 ; Indians in, Indian*. I., 471 ; Jesuit Missions in, Roman Oath. Missions, II., 288 ; Woman s Board of For. Missions, Woman s Work, II., 491. Canada Congregational Missionary Society, I., 230. Canarese or Karnata Version, I., 232. Candace, First Mission Ship, Hermannsburg Miss. Soc., I., 414. Candahar, City, Afghanistan, I., 6. Cannibalism on the Agowe, Pres. Ch. (North), II., 248 ; in Fiji, Wes. Meth. Miss. Soc., II.. 466. Canning, Sir Stratford. Turkey, II., 419. Canoj or Canyacubja Version, I., 232. Canstein Bible Institution, B. F. B. S., I., 19!). Cantine, James, Missionary, Arabia, I., 91. Canton, City, General Description, I., 232; Abeef. I., 1 A. B. C. F. M., I., 78 ; Ball. D., I.. 110 : Berlin Mis*. Soc., I., 159 ; Burns, W. C., I., 222 ; China, I., 250, 265, 268, 269, 270, 271 ; Lon. Miss. Soc.. I.. 5tiii : Medical Missions, II., 50, 51 ; Milne, W., II., 103; Miirrixtm, Robert, II., 148 ; Parker, Dr. Peter, II., 209 ; Woman s Work, II., 486, 502. Canton Colloquial or Punti Version, I., 233. Canionese Dialect, China, I., 258. Cape Colony, Africa, I., 20 ; Rhenish Miss. Soc., II., 281 ; Wes. Mi-th. .!//.. Soe., II.. 4ti2. Cape of Good Hope, Morarian Misxion*. II., 138. CapePalmas, A. B. C. F. M.. I., ?.i : I rot. K/iis. Ch.. II., 260; Taylor, Bishop Wm., II., 389 ; Woman s Work, II., 511. Italics indicate r/eneral articles. For Capo Town, Morarian I fill, IT., 129. Camillas, Francis dr. Beheaded in China, Ilomnn Missions. II.. 25(2. Caporali, Prof. E.. LL.D., Conversion of. Metli. Eiris. ChurcA (.\<,rtln, II., 78. Cappeltan, J. W.. Missionarv. Diinish Missions. I.. :l. Cu|>ellini, liev. Luigi, Founder of Church. J-. nt/i. MU>t< in Chun-h. [..:!. Capron, W. B.. Missionary, I., 234. Capron, .Mrs. W. B.. Work of among Higb-Cute Women, Woman s Work, II.. 49ti. Caramania or Karamania. I., 234 ; Cfrsan-n. II.. 239. Caramanlija Version, 1., 231 : Turki-y, II.. 115. Caravan Routes, Africa, I.. 12. Carey, Felix, Translator, Burma, I., 220 ; BUI-HHX,- ! ./- o, I., 222 ; Chamberlain, J , I., 244 ; Judxon, [.. I 517. Carey, William, Biographical Sketch. I., 234, B<ij>. .I/;.-*. jSoc., I., 133; Bfnr/fi/i Vi-rxion, I., 151: Bikaniri ! </- io, I., 1(18 ; Calcutta, I., 228 : y>w//; \ u-*ion. 1.. 840 ; Hindi \ i rsion, I.. 418 ; Kluixi Vtrxiim, I.. .">2t : .)/ /. /- rfAi Version. II., 24 : Mtini/n/fi \ < r*i<in. II.. !! : Murxli- man,.J., II., 36 ; Relation of Mi*x. to <;<n~, num n/x. II., 277; Sanskrit Version, II., 310; I jni/ii \ <-rxinn, II., 427 ; F>tya Version, II., 447. Cargill, Rev. D., Translator, /\/i rr#io., I., 370. Caries, Zacharias Georire. .Murm-j/i/i Mixxiimx. II., 140. Carleton, Dr. Jessica, Wonmn x Wurk, II., 502. Carmel (Alaska), Morav. Mifif., II., 144. Caroline Islands, MicroMsia, II., 99, 100. Carpenter, S., Missionary. China, I., 269. Carrie, Monseigneur, Congo Free Slate, I., 320. Carringtpn, J., Missionary, ^4. B, S., I., 65. Carshuni Version, I., 236. Carslaw, Dr. W., Medical Missionary, Leb. Sch. Misx.. \., 542 ; Pres. Free Ch. of Scot., II., 272 ; Syria, II., 378. Carter, Rev. Thomas, Missionary, Meth. Euis. Church (North), II., 69, 75. Carthage, Language of, Africa, I., 8. Cary, Lott, Missionary, Am. Bap. Missionary Union, I., 52. Casalis, Rev. E., Translator, Paris Evan. Soc., II., 208 ; Suto Version, II.. 370. Cashmir, I , 236 ; Buddhism, L, 21! : Native States, II., 161. Cashmiri or Kashmiri Version, I., 236. Caspian Sea. Persia, II., 217. Cassa, Mr., Translator, Badaga Version, I., 117. Cassio, Bartholomew, Translator, Croatian Version, I.. 327. Castamouni, City, Caramania, I., 234. Caste Divisions, India, L, 446. Caste Privileges of Christians, Relation of Miss, to Govern ments, II., 276. Castriotes, Prince George, Albania, I., 36. Caswell, Jesse, Missionary, Bradley, D. B., L, 179 ; Siam % II., 335. Catalan Version; I., 236. Catchi or Katchi Version, I., 237. Cathay, China, I., 247. Cathedral Mission College, Church Miss. Soc., I., 291. Catholic Versions, French Version, I , 380. Catholicos, Armenici, L, 99. Caucasus, Province of Russia, I., 237 : Basle Miss. *., I., 140 ; Mingrelia, II., 104 ; Turkey, II., 413. Cavalla, Mission Work at, Alter, J. G., I., 112 ; Taylor, Bishop William, II.. 389. Cawnpur, Massacre at, Campbell, I). E., I., 230 : North west Province*, II., 183; Freeman, J. E., I., 3;9 ; Mission Work at, Woman s Work, II., 490. 511. Cayenne, Guiana, I., 402. Ceara. Mission Station, Brazil, L, 189; Pres. Ch. \*<it}n, II., 255. Celebes, Malay Island, I., 238 ; Mohanum-dmi mm. II., 122. Cenniek. John. Morarian Missions, II.. 140. Censorate, Advisory Bo;:rd, China. I.. ~ .V>. Cent-ft-Week Societies, Common, 1808-12, Woman x Work, II. ,488. (vnti iiary. Missionary Conferences, II.. 106. Central African Mission. Beginning of Work, London Miss. Soc., I.. 569. Central Agency for Foreign Missions, I., 239. Central Aiucnc;i. N trnies of. Negro Rafe, II.. lti.V Central Asia (Little Tibet >. M,;r<ir. Miss., II., 144. Central China Wesleyan Lay Mission, I.. 239. Central International Committee, Youiiy Mm * Christ. Assoc., II., XK). Central Provinces, Aboriginal Tribes Inhabiting, In i ni, I., 445. Central Turkey Collotre. Armoi xi. I.. ln:i ; Tnnrbridi/. . T C., II. ,409; Female College, Armenia, I.. 103 : Tnr- k,i/. 1 1., 423(7. Cesarea, Armenia, I., 102. (Vsnola, (Jen., Cyprus. I. ,329. Cetewayo, King (see Ketehwayoi. Nor/ray, II., 185. Cettiuje. City. Montenegro. II., 128. Ceylon. I., 239-43 : Topography, 00 ; Climate. 240; His. tory, 240 ; Religion, 240 : Missions, Catholic, 211 ; Prot- mission stations see also Append f E. GENERAL INDEX. 643 estant.241; A.S. C. F. M., I., 70; Bap. Mi*. ><., I., \M; Buddhism, I.. 211; Ch. Minx. SBC., !. 23 ; Montr. Miss., II., 140 ; HV. Mctli. Miff. Nw., II.. 467. Chaenje Station, Pre-s. Free Cfi. of Scotland, II., 241. Chalcedon Council, Armenia, I., 98. Chaldaic Version, I.. 243. Chaldeans, Metcnotomki, II., 65. Chalmers, Rev. Dr. Thos., Edinburgh Mid. Minx. Soc., I., 351 ; Evangelical Alliance, I.. 801. Chalmers, Win., Missionary, T. 7 J . Cli. Scot., II., 430. Chamba, Town, /,/*; Miss, to India, I., 540: Work, II., 520. Chamba Version, I., 243. Chamberlain, G. W.. Missionary. Brazil. I.. 185, IKK. Chamberlain, Jacob, D.I)., Missionary, /, / "/// / (Dutch cimn-li, II.. 209; Medical Ml&iont, II., 52. Chamberlain, John, Translator, I., 244; .fi?w/ Version, I., 207 ; /7idi Version, I., 418. Chambezi, or Lualaba River, Africa, I., 25. Chanda, Town in India, .Scctf. );. %., II., 310 ; Woman s Warl; II.. 522. Chang-fung-Foo, BtWe CTzris. J?*w. JJ/is. floe., I., 162. Changsha-fu. C/.ina, I., 249. Changte-fu (Pres. Ch. in Canada), China, I., 270. Chang Tsnn i Basle Miss. Soc.), China, I., 209. Chaoting-fu (Bible Chris. For. Miss. Soc.), China, I., 270. Chapa, Miss. Station in India, For. Chris. Miss. Soc., I., 376. Chaplains Employed by Seamen s Missionary Societies, Seamen, Million* to, II., 318, 319. Chapman, Elder George W., Pentecost Sands, II., 214. Charlemagne, Conversion of Saxons by, Mediaeval Mis sions, II., 47 ; Saracens Driven Back by, Mohammedan ism, II., 120. Charles, Rev. Thos., Translator, B. F. B. S., I., 195 ; Welsh Version, II., 455. Charnock, Job, President of East India Company, Cal cutta, I., 227. Charshambah, For. Chris. Miss. Soc., I., 376. Chasidim, Jews, I., 506. Chatelain, Rev. Heli, Translator, Kimbundn Version, I., 525. Chater, Rev., Translator, Burma, I., 220 ; Burmese Ver sion, I., 222 ; and Mrs., Ceylon, I , 241. Chau-Chau or Swatow, Colloquial Version, I., 244. Cheap, Rev. A., Translator, Catalan Version, I., 236. Chefoo, Treaty Port, China, I., 248, 208, 20!), 270. Chehkiang Province, China, I., 249 ; China Inland Miss., I., 271. Cherokee Government, Laws Passed by Georgia to Abro gate, Butler, E, I., 224; Worcester, S. A., II., 523 ; Tribe, Increase in Population, Indians Am., I, 453 ; Alphabet, Invention of, Indians, American, I., 459. Cherokee Version, I., 245. Cherra, Town and District in India, Welsh I*resb., II., 455. Chhota-Nagpor, I., 245 ; Behar, I., 145 ; Finland Miss. Soc., I., 372. Chiang Chui, Mission Work in, China, I., 266. Chianghooi, City, Formosa, I., 377. Chicacole, Mission Station in India, Hay, S. S., I., 366 ; Woman s Work, II., 514. Chick, Mr., Missionary, Madagascar, n., 9. Chieng Mai, City, Medical Miss., II., 56 ; Siam, II., 335 ; Woman s Work, II., 504. Chihli, Province, China, I., 248. Chihuahua, City, A. B. C. F. M., I., 80 ; Woman s Work, II., 49rt. chikusi Station, Pres. Free Ch. of Scotland, II., 241. Chilcat Tribe, School Established for, Indians, American, I., 463. Children s Medical Missionary Society, I., 246. Children s Special Service Mission, I., 246. Children s Societies, Woman s Work, II., 481 ; Bands, Names of, Woman s Work, II., 482. Chili (Chile), Republic of, I., 246 ; Mission Work in, Pres. Ch. (North], II., 246 ; Taylor. Bishop Wm., II., 388. China, I., 246-71 ; Chinese Empire, 247-51 ; China Proper, 247 ; Physical Features, 247 ; Provinces, 248-50 ; Climate, 250 ; History, 251 ; Opening of the Country to Foreigners, 253 ; Government, 254 ; People, 255 ; Lan- guage, 256 ; Religion, 259 ; Classes of Society. 2(11 : Cus toms;. 262 ; Attitude of Government toward Christianity, 264 ; Early Christian Missions, 264 ; Protestant Missions, 265 ; Hindrances to Missionary Work, 271 ; A. B. S., I., 64 ; .4. B. C. F. M., I., 78 ; Bap. Miss. Soc., L, 1*5 ; Basle Miss. Soc., I., 141 ; Berlin Miss. Soc., I., 159 ; B. F. B. S., I., 203 ; Ch. Miss. .Soc., I., 289 ; Fetichism, I., 368 : London Miss. Soc., I., 500 : M. K. Ch. (North), II., 72 ; M. E. Ch. (South), II., 81 : Metli. Neio Connex., II., 83: Missionary Conferences, II., 108-10; Moham medanism, II., 121 ; Pres. Ch. (North), II., 250 ; Relig ious Tract Soc., II., 279 ; Rom. Cath. Missions, II., 290 ; So. Bap. Con., II., 359 ; Swedish Mixs., II., 373 ; Un. M<-tli. Free, Churches, II., 428 ; Wesleyan Meth., II. ,467 ; Woman s Work, II., 479-523. Italics indicate general articles. For "China s Spiritual Need and Claims," Publication of, China Inland Miss.. I.. 272. China Inland Mission, I., 271-75; History, 271 ; Home Department, 272 ; China Department. 273 : Instructions to Missionaries, Relation of Missions to Governments, II., 277. Chi-nan-fu, Mission Station, China, L, 268, 269. Chinese, Bassein, I., 143 ; Formosa, I.. 376 377 : Missions to the. A. B. M. U., I., 51 ; An*tralia. I.. 116 ; I . .V of America, II., 144 ; Immigration of to U. S., China, I., 253 ; Officials, Dress of, China, I.. 201 ; Calendar, China, I., 262 ; Evangelization Soc., Work of, China Inland Missions, I., 271 ; in the V . S., City Mission, I.. 299 ; His tory, Degenerate Age of (, onfucianism, I., 312 ; Books, Burning of by Emperor Che Hwang-te, Confucianism, I., 314 ; Ancient Worship, Confucianism.}., 315; Mu sic. Music and Missions, II., 152 ; Guild, " St. Bartholo mew," U.S. A., II., 446. " Chinese Chrestomathy," Mug. andMss., II., 152 ; Bridrj- man, E. C., I., 1H4. Chinese Blind, Mission to the, I., 275. " Chinese Evangelist," Periodical Literature, II., 216. "Chinese Monthly Magazine," Milne, William, II., 104. "Chinese Recorder and Missionary Journal," Periodical Literature, II. 216. " Chinese Repository," Bridgman, E. C., 1, 194 ; Period ical Literature, II, 216. Chinese Version, I , 276 ; Medhurst, W. If., II, 43 ; Trans, and Rev. of Bible, II, 401. Ching ChoFu (B. M. S.. Eng.), China, I, 269. Chingtu-fu, China, I, 250. Chin-kiang, China, I, 248, 269, 270 ; Pret. Ch. (South), II, 255 ; Woman s Work, II, 507. Ch ins (Khyens), Karen Tribe, A. B. M. U., I, 47 ; Arakart, I, 94 ; Burma, I, 219. Chinsurah, School Established at, I*res. Free Ch. of Scot land, II, 239. Chinyera Station, Pres. Free Ch. of Scotland, II, 241. Chipewayan Version, I, 277. Chirazula Mission, Pres. (Estab.) Ch. of Scotland, II, 239. Chisholm, Rev. Alex., Translator, Tahiti Version, II, 380. Chittore, W T ork of Bible Reader at, Woman s Work, II, 505. Choctaw Version, I , 277. Cholos Race, Peru, II, 226. Chong-Kah, Bell Tower Seou ,, II, 322. Chorene (Chorenensis), Moses, Translator, A rmenian Ver sions, I, 105. Chosroes (Khosrof I), " The Great," Armenia, I, 98. Chosroes II, letter Received by, from Mohammed, Mo hammedanism, II, 117. Chota Nagpur (Nagpore). See Chhota Nagpur. Chotia Nagpur (Nagpore). See Chhota Nagpur. Chow Ping (B. M. S., Eng.), China, I, 269. Chrischona Pilgrim Mission, Apostelstrasse, I, 89. Christaller, Rev. G., Translator, Accra, I, 5. Christalles, Rev. J. G., Translator, Otshi, II, 204. Christian Faith Society, I, 278. Christian VI, Coronation of, Moravian Missions, II, 130. Christiania, Miss. Conferences, II. 107. Christian Institution (Sierra Leone); Church MifS. Soc., I. 282. Christian Reformed Missionary Society, I, 278. Christian Union, at Canton, Bridgman, E. C., I, 193. Christian Vernacular Education Society for India, I, 278. Christian Woman s Board of Missions (Disciples), W<man s Work, II, 511. Christie, Rev. J., Translator, Juda;o- Spanish Version, I, 517. Christophorides, Greek Grammarian, Albania, I, 37. Chronological Tables of Chinese History, China, 1,252, 253. Chuana or Sechuana Version, I, 279. Chu Chen, For. Chris. Miss. Soc., I, 376. Chu Chia Tsai, I, 279 (Meth. New Connex.), China, I, 270. Chudderghaut, Suburb of Haidarabad. I, 279. Chu-Kiang (Pearl River), China, I, 247. Chunder Sen, Exaltation of Messiah by, Hinduism, II, 423. Chundiciilly, Station. 279. Chungking, China, I, 250,266,271 ; Woman 1 s Work, II, 498. Chung Yung (" Doctrine of the Mean"), Confucianism, I, 314. Chun tsew (" Spring and Autumn Annals") Confucian- is/n, 1,314. Church of England Book Society, I, 279. Church of England in Canada, I, 280. Church of England, South African Mission of, /.iilus, II, 543. Church of England Zenana Miss. Soc., Woman s Work, II, 519. Church of God of North America, I, 279. Church Missionary Society, I, 280-04 ; History, 280: Organization and Constitution, 280 ; Development of mission stations see also Appendix E. 644 GENERAL INDEX. Missions, 281 ; Statements of Missions, 2S2-!>1 ; (Africa. Sierra Krone, 3S2 ; Yoruba, 384 ; Nii .er, 3N5 , Kasicru Equatorial, 281 > : Mediterranean, 3SS ; I ersia, 2MI : Arabia, 38;; : China, 389 : Japan, 2S!i : India. 2!Ni : Mau dlins, -"..! ; Ceylon, 393 ; New Zealand. 293 ; North Amer ica, 294) ; Madagiim-ar, II., II : Instructions to Mission aries, Bl. qf Mi*t. to (fOi-irn in< at*, IK, 377: Work among Sailors, Seamen, IK, 319. Church Organisation. Methods <>f Miss. Work, II., 89. Church Soc. for Promoting Christianity among the Jews, Jews, I.. 513. Church of Scotland (Kstab.) Jewish Mission, Jeir, I., 510. Churchill. Geo., Missionary. Baptists, Canada, K, 130. Cliusan Archipelago, Buddhist Monasteries, China, K, 349. Chwangtsze, Doctrines of, Ttioitit/n, IK, 385, 3~tf>. Cilicia (Southern Asia Minor), Adana, 1.. 5. Circassians, Coucasw, I., 237 ; Turkey, II , 420. Circumcision, Abyssinia, I.. 4 ; Forbidden in Uganda, Africa, K, 15 ; Practised by the Bechuanas, Africa, I., 20. City Missions, I., 204-304, General Character. 394 ; New York City, 396 ; Brooklyn, 397 ; Boston, 299 ; London, 300. Clapperton, Traveller, Africa, I., 7. Clara Wilkes C urrie School, Canada Cony. Miss. Soc.. I., 231. Clark, Mr., Missionary, Australia, I., 114. Clark, E. W., Missionary, Assam, I., 110. Clark, E. W.. Missionary, K, 304 ; .1. X. C. F. M., I., 81 ; Hawaiian Version, I., 412. Clark, Mr. H. E., Missionary, Madagascar, IK, 17. Clark, Rev. Laban, Meth. Epis. Church (North), IK, G6. Clarke, Rev., Missionary, }\es. Meth., IK, 457. Clarke, Miss, Missionary, Canada Cony. Soc., I., 231. Clarke, Rev. Ed., Superintendent, Spez. Miss, to It. and Levant, IK, 362. Clarke, Mr. and Mrs. E. S., Founders of Mission, Kafirs, I., 520. Clarke, Ivory, Missionary, Am. Bap. Miss. Union, I., 53. Clarke. John, Missionary, Bap. Miss. Soc., I., 135. Clifton Hill, Town in Barbadoes, I., 304. Clive, Lord, Recapture of City by, Calcutta, I., 237 ; First Governor, Mohammedanism, IK, 131. Clock Tower, Peking, IK, 213. dough, Rev. B., Translator, Pali Version, IK, 205. Clough, J. E., Missionary and Civil Engineer, .K B. M. I ., I., 51, 52. Coalfields, Shansi, China, I., 248 ; Hunan, China, K, 249. Coan, G. W., Missionary, I., 304. Coan, Titus, Missionary, K, 304-303. Cocanada, Mission Work in, Baptists, Canada, I., 131 ; Woman s Wojk, IK, 514. Cochin, Dominion of, Native States, II., 1C1 ; Travancore, II , 408. Cochin China, I., 306 ; Conquest of by France, Cambodia, I., 230. Cochran, J. G., Missionary, I., 300. Cochran, Dr. J. P., Personal Influence, Methods of Mis sionary Work, II., 69. Code Napoleon, Turkey, IK, 417. Codrington, Rev. R. H., Gratuitous Work, Melanesian Mission, IK, 59. Codrington College, Bridgetmcn, I., 194. Coepolla, Isaias, Translator, Bohemian Version, K, 173 Cohn, Isaac, Translator, Judtvo- Polish, K, 51(i. Coillard, Mr. and Mrs., Evan. Miss, to Upper Zambesi, K, 365. Coke, Thomas, LL D., I. ,306; Wes. Meth. Miss. Sx., IK, 456 ; Death of, Ceylon, I., 241. Colbv, Solomon, Missionarv, Baptists, Colored, I., 132". Cole, Rev. E. T., Translator, Santali Version, II., 311. Cole, R. M., Missionary, Erzroom, K, 359. Colenso, Dr., Bishop of Natal, Zulus, II., 544. Coligny, Scheme for Protestant Colony, Brazil. K, 1G7. Collazo, Sr. Earisto, Pres. Ch. (South), U. S. A., II ,356. Collegiate Institute at Rangoon, ,1. //. M. ! .. K. 57 . Collegio Americano at Sao Paulo, Brazil, K, 18."). Colley, W. W., Missionary. Jlttpfists. Colored, K. 133. Collins, Jndson Dwight, Missionarv, Meth. Epis. Church, (Xnrth), II. ,72. Collison, W T . IK, Missionary, Maxsett, IK, 39. Colloquial Term Applied to Laiinuanes. China, K. 257. Column, Rev., Missionary. Am /!///. .!// .. I ninn. K. 56. Colmar, Mission in Germany, / , ,it,cu*t Hands. IK, 314. Colombia, Republic of, K, 307. Colombo, Town, Ceylon, I, 240: Print ing I n--- Ksiah- lished, Wes. Meth. Mi*s. So... IK. 467. Colon, Mission House at, Taylor. Bishop Win., IK, 389. Colonial and Continental Missions. K. 307. Colonial and Continental Church Society, I., 308. Colonial Missionary Society. K, 30S. Colonization Schemes, Jtu-s, K. 51 is. Colonizing Church, Historical ir,-i,rj. of Miss., I., 435. Italics indicate general Articles. For Colportage, Am, Tract. Soc., I.. P4. Colporteurs. JH///I Dixh-ih., K. iu4. Columlia (of lonai. M, <! ,, r. .I//**-., IK. 41. 15. Co umhan (or Columbkille) Monastery Kstab. by, His . Geoij. i if Mixxions. K, 432 : Mn/i,i val Mlttiont, I l., 4.". Columbanns, Missionary, Hi.ttmi<-al Cutij. cf Miss., K, 432. 433 Combs, MUs. M.I).. Missionary. Medical M/ x.-in/,n. II., 51. Comite Protestant de Lyon, Er. Cont. 8oc., I . :; ;:. Commerce and Missions, K, 308-12. Committee for West India Missions, Am. Mixxionary A*- soc., I., 83 ; for the Study of the Vpper COIIL O. < <i<i Free State, K, 317 ; for Trans, of Scriptures. Traiif. and Rev. of Bible, II., 401 ; for Revision. Turkixh I", r- sions, IK, 425. Common Prayer, Book of, Translated into Hindustani. Henry Martyr-, IK, 37. Commune, Suffering Caused by. Bellerille Zfi**., I , 147. Community Life, Methods of Mistionarij Work, !!., ; . Comoro Islands, Africa, I., 32. Comparative Summary of Mission Work in issy ,-m<l isini, China, I., 271. Compere, Rev., Missionary, Coi/l/art, J., K. :;-i". Comstock, Rev. G. S.. Missionary. Arakun. K, HI. Comte, Theory of, Ftticlnstn, I., 8N. Concepcion, Pres. Ch. (North), IK, 240 ; Taylor, llixlioj Wm., II., 388. Conference, Samoan, Snmoa, IK, 308. Confucianism, I., 312-17 ; Life of Confucius, 313 : Teach ings of Confucius, 313 ; Relations to the Ancient Wor- Fhip of China, 315 ; Annam, K, 88 ; China, K, 259 ; Japan, K, 486. Confucius, Birthplace of, China, I., 248 ; Teachings Sup planting Buddhism, Korea, I., 533 ; Contemporary with Laotze, Taoui*m, II., 382. Congo, Mission Work in, A. B. M. U., K, 53 : B,i/,. Soc., I., 135 ; Congo Free State. K. 320 : k u.-t Lo Institute, K, 346 ; Rom. Cath. Missions, II , 290 : Swed. Miss., IK, 372 ; Taylor, Bish. Win., IK, 389. Congo Basin, Africa, K, 22. Congo Free State, I., 317-21 ; History, 317 ; Missions in. 319 ; Obstacles to Work in, 321 ; Afiica, I., 23 ; Pie-, i h. (South), II., 257. Congo Tribe, Bantu Race, I., 121. Conjevaram Medical Mission, Pres. Free Ch. of Scotland, II., 240. Conradi, Rev., Translator, Curasao-Negro Version, K, BOB j . > . Consolidated American Baptist Missionary Convention K, 321. Constantian, Rev. A., Translator, Turkish Versions, II. 425. Constantino, Geo., Greece, I., 399 ; Attempted Assault Smyrna, II., 347. Constantine. Decree of Amnesty to Christians, Historica Oeog. of Miss., I., 430. Constantinople, I., 321-24 ; Political Relations. 322 : Pop nlation. 322 ; Mission Work, 323 ; Abyssinia, K, 3 ; .-I B. 8 , I., 63; Armenia, I., 101; B. F. B. S., K, 202 ; Dwight, H. G., I , 345 ; For. Chris. Mss. Soc., I., 376 ; Friend^ Medical Miss. I. ,382; Goodeil, Wm.. I., 391 . Medical Missions, IK, 54 ; M. E. Ch. (North*, II. .77: Woman * Work, IK, 491, 495 ; Bible House at. Bli*s I. G., I., 170 ; Conquest of, Mohainmtdunixin. IK, 121. Constantinople Rest, The, Constantinople, K, 323. Constantius, Mohammedanism, IK, 114. Coflva, Town in Trinidad, I., 324. Cook, Capt., Friendly or Tonga Islands, K. 3S1 ; Nen. Hebrides Ids.. IK, 172. Cooke, Miss (Mrs. J. Wilson), Church Miss. Soc., K, 291. Coolies in Natal. Africa, I., 20 ; in Mauritius, Africa. I. 32; Mission Work among, Ceylon, K. 243 : Wes. Meth Mi**. Soc., II., 458. Cooly Trade, Macao, IK, 1. Cooloma, Mr., Translator, tii/i/dam*:- Version. II.. Stlii. Coomassi i Kumasei, Capital of Ashantee. Africa, I., 27 Wes. Meth., IK, 460. Cooper, Rev. W., Translator, Mandarin < >!!., IK, 30. Coorg, Native State, India, K. 446. CopeTand, Rev. J., Translator, Fiituna V, rximi. I., S83; Mine Iltbridi S Miss., IK, 169. Copenhagen, Finland. Mi^s. t oc.. I., 371. Coptic Version, K, 324 ; Ilist. <,,o<j . of Minions. I., 430. Coptic Church, Mission Field of. .\t>yssinia, K, 3. Copts, K, 324 ; F.nnelo. Mifs. Soc . K. 358 : /". P. Ch-. T. X. A., IK, 434 ; in Egypt, Africa, I., 10 : in Turkish Km pire, Turkey, IK, 415. Coquimbo. Ta ; /lur. Jiiho/> Wm., IK. 388. Coral Missionarv Magazine and Fund, Wimian t Work II.. 5n;. Coi belt, Dr., Missionary, Prrs. Ch. (North), I . S. .K, IK. 252. Corbyne, Dr , Civil Surgeon of Bareilly, Mi-lh . Fpti. Chtirch (.\orttn. IK, 71. Corea (Koreai. K. 335. Corisco. Mission Work in, Prfs. Ch. (North}, IK. 2ir. Coromaiidel Coast, /,. M. S., I., 565. xt "t ions see also Appendix E. GENERAL INDEX. 645 Corporation for the Propagation of the Gospel in New Knuland, Christian Faith .sv>c., I.. 278. Carrie, Rev. Daniel Translator, ( It. Mix,--. ,S<i<\, I., 281, 291 H million n t Version, I., 420 : \or/// n-i.it Provinces, II., 183. Corsica, Mtih/iiiinn iliuii.-nit, II., 120. Cortez, Invasion of, Mtj-iru, II.. 92. Corvino, First Hoinan Catholic Missionary, China, I., 204. Cosh, Rev. J., Translator, /"We Version, L, 30". Costa Rica, I.. 325. Cotschi (Kotchi), Seaport of India, I., 325. Cotta Version, Sinhalese Version, II., 339. Cotton, Rev. J., Missionary, Indian*, Ai/n-r., I., 455. Cotton-Gins Introduced into Abeokuta, C7t. Jtfi. Soc., I., 284. Coultart, ,T., Missionary, I.. 325 ; #(//>. Mi**. .Sbe., I., 134. Cousins, Rev. W. E., Translator, Malagasi Version, II., 25. Coverdale s Version, English Version, I., 357. Cowan, Dr. B. Stewart, jP/w. jFVee Ch. of Scotland, II., 242. Cowan, Rev. John, T. P. Ch. Scot., II., 420. Cowgate Mission Dispensary, Edinburgh Med. Miss. Soc., L, 352. Cowie, Kev. II., Translator, Amoi/ Colloquial, I., 85. Cox, Melville 13., First Foreign Missionary of this Society, Meth. Epis. Church (North), II., 67. Cox, Samuel II., Evangelical Alliance, I.. 3G1. Craig, Rev. Dr. Duncan, Translator, Provencal Version, II , 2(il . Craig, James, Missionary, Ref. Pres. Church of North America, II., 273. Crane, N. M., Missionary. L, 320. Cranmer s Great Bible, Knglish Version, L, 357. Crau, Missionary, L. M. 8., I., 565. Craven, Henry, Missionary, Congo Free Slate, I., 319 ; Knst London In*/., I., 347, 348. Crawford, Miss Rebecca, Missionary, Nusairitjeh, II., 189. Crawley, A. R. R., Missionary, Bapt. Conv. of Ontario and Qi/ebec, I., 130. Creagh, Mr., Translator, Lifu Version, I., 547 ; Mare Ver sion, II., 34. Creation, Manu s Theory, Hinduism, I., 420. Cree Version, I., 320. Creed, C., Missionary, New Zealand, II., 173. Creek, Tribe of Indians, I., 320. Creole, I., 326 ; Ne^io Race, II., 164. Creolese Version, I ,320. Crete or Candia, I., 327 ; Turkey, II., 412. Creux, E., Missionary, Free Churches of French Switzer land, I., 379. Crimeo-Turki Dialect, I., 327. Croatia, Province, I.. 327. Croatian Version, I , 327. Croats, I., 327. Crocker, W. G., Missionary, Am. Bap. Miss. Union,!., 52. Crofts, II. O., Missionary, Addyman, John, I., 5 ; Meth. New Connex., II., 83. Cross, Dr., Translator. Karen Versions, I., 522. Cross, Dr. David Kerr, Missionary, Medical Missions, II., 54. Cross, Rev. Wm., Translator, Fiji Version, I., 370 ; Wes. Meth. Miss. Soc.. II., 464. Crown Colony, I., 327. Crowther, Rev. C.. Translator, Nitpe Version, II., 187 ; Ymuba Version, II.. 529. Crowther, Bishop Samuel, Bida, L, 108 ; Church Miss. Soc, I., 283-86. Cruickshank, A., Missionary, U. P. Ch. Scot., II., 430. Crusades, The Mohammedanism, II., 120. Crusading Church, Historical Geog. of Miss., I., 434. Cuanza Valley, Africa, I., 22. Cuba, Mission Work in, A. B. S., I., 65 ; Pres. Ch. (South), II., 250 : Wi-st Indies, II.. 470. Cucuta, City. Colombia, Hep. of, I., 307. Cuddapah, L. M ,s .. L, 565. Culbertson. M. S . Translator, I., 328 ; Bridgman, E. C., I., 194 ; Chines Version. I., 276. C ulna, School Established at. Pres. Free. Ch. of Scotland. II.. 239. Cumberland Presbyterian Church, L, 328. Cunningham. Martha, M.I). Missionary, Xnsairiijfh,1\., 191 ; Ref. Pres. Ch Scot., II., 27 4. Cunnyngham. Rev. W. G. E., Missionary, Meth. Epis. Church (South), II . 81. Cupido, Christian. First. Negro Convert in Paramaribo, Morariirn Mixxitmii, II., 130. Curacao-Negro Version, I.. 328. Currie. W. T. and Mrs., Missionaries, Canada Cong. Soc., L, 231. Gushing, Caleb, Translator. Bridgman, E. C., L, T.I4 ; China, I., 253 : Khan IVwwi, II. , 320. Cushitv, ori-rin of, llnntu /face, I., 124. C ust, R. N., LL.I)., Laniruau es of Africa." Africa, L. 8; Negro Race, II., 103 : List, of Bible Versions, Trans. <n,<l Rev. of Jiihli , 1 1 . 4(K>; Appendix B. Cuthbert, Christiani/ation of Xorthtimbria by, Mediaeval Missions, II., 44. Italics indicate rjcneral article*. For Cuttuck, Freewill Bapt. For. ^^lss. Soc., I., 378 ; Orissa, II., 203. Cutter, Rev. O. T., Missionary Printer, A . Jt. M. T .,I., 49 ; Assam. L, 109 ; town, N., J., 200. Cutts, Rev. E. L., Report of, Arclil.ishojfs Mission, I., C5. Cutwa, Town, Chamberlain, ./., I., 244. Cuzco, City, Peru, II., 226. Cyprus, I., 329 ; Work in, Ref. Pres. (Covenanter) Ch., II., 273 ; Turkey, II., 412. Cyril, Translator and Missionary, Bohemia, I., 172 ; Bul garia, I., 216 ; Bulgarian Version, I., 217 ; Hist. Geog. of Missions. I., 433 ; Lansation Serbs, I.. 540 ; Mii,i / . Missions, II., 48 ; Poles, II., 230 ; Slavonic Version, II., 342 ; Slavs, II., 342, 343. Cyrillus. See Cyril. Cyril s Bible, Rvss. Version, II., 298. Cyrus, Persia, II., 218. Czech, Nation, I., 329 ; Bohemia. I., 172 ; Conversion to Christianity of, Jlisl. Geog. of Missions, I.. 433. Dacoity and Thuggery, Repression of by Government, India, I., 450. Dagama, J. F., Missionary, Brazil, I., 189. Daghestan, Province of Itussia, I., 359. Dahomey, Kingdom of, I.. 329 ; Abome,!., 2 ; Negro Race, II., 163. Dahomey or Fan Tribe, Afiica, I., 27. Dake, Rev. V. A., Pentecost Bands, II., 214. Dakhani or Madras Hindustani Version, I., 329. Dakotas Tribe, I.. 330 ; Music of, Music and Missions, II., 152 ; Mission Work among, Riggs, S. R., II., 285. Dakota Version, I., 330 ; Indians, Amer.. I., 402 ; Riggs, S. R., II., 2a5 ; Williamson, T. S., II , 475. Dalai Lama or Grand Lama, Tibet, II., 393. Dale, Rev. G. F.. Missionary, Syria, II., 377. Dales, Miss S. B., Missionary, r. P. Ch., U. S. A., II., 432. D Allemand, Jnda, Translator, Jt/dao- German, I., 516. Dalnian, Dr , Translator, Jews, I. , 509 ; Trans, and Rev. of Bible, II., 403. Da lmatia, I., 330. Dalmatians or Morlacks, Dalmatia, I., 330. Dalmatyn, G., Translator, Slovenian Version, II., 345. Dalton, Rev. J. E., Basqve Versions, I., 142. Dalzell, J., Missionary, Pres. Free Ch. of Scotland, II., 241. Damara Land, Mission Work in, Africa, L, 21 ; Wes. Meth. Miss. Soc., II , 461. Damara Race, Hottentot-Bushman Race, I , 440. Damascus, Siege of, Mohammedai.ifm, II., 119 ; U. P. Ch., U. S. A., II., 432 ; Woman s Work, II., 493 ; Yezi- dees, II., 526. Dani9ic, Mr., Translator, Croatian Version, I., 37. Daniel), Bishop W.. Translator, Erse Version, L, 359. Danish Missions, L, 331-35 : General History. 331 ; Dan ish Missionary Society, 332 ; Loventhal s Mission, 383 ; Red Karen Mission, 333 ; Northern Santal Mission (same as Indian Home Mission to the Santals), 334 ; Danish Mission School, 335. Danish Bible Society, B.F. B. S.J., 201 ; Pioneers, India, I., 452 ; Attitude of, Leipsic Evan. Soc., I , 543. Danish Seaman s Society, Seamen Missions to, II., 318. Danish Possessions, West Indies, II., 470. Danish East India Company, Opposition to Mission Work in Tranquebar ; Ziegenbalg, II., 535. Danish Version, L. 335. Danitchitch (Dani^), Translator. Serria, II., 324. Dansz, Rev. P., Translator, Jaranese Version, I , 503. Dantoon, Miss. Station in India, Freewill Bapt. For. Miss. Soc., I., 378. Danubian, Principalities Placed under Russian Protection, Turkey, II., 418. Daraxi, Apostle of Druse Religion, J;r>/w$, I , 341. Dar-es-Salaam, Mission Destroyed at, Africa, I ., 10. Darfur, Country of the Soudan, I., 385 ; Africa, I., 12. Darjeeling Mission, Pres. (Estab.) Ch. of Scotland, II., 239 ; Woman s Work, II., 520. Darling, Rev. D., Missionary. I., 335. Darsauas, or Six Philosophic Schools, Hinduism, I., 419, 420. Darwinism Compared to Doctrines of Laotze, Tacsuism, II., 384. Dasasamedh Ghat, Church Miss. Soc., I., 291. Dauba, Station, Morar. Mixs., II., 140. D Aubigne, Dr. Merle, Eran. Alliance, I., 301 ; F.nin. Cont. Soc., I., 303 ; M. E. Ch. (North), II., 78. David, Rev. C., Missionary, L, 330 ; Mo at ian Mix/-iiin. II., 133. Davids, Prof. T. W. R., on Nirvana. Buddhism, I., 210. Davidson, Dr. Andrew, Missionary, Medical Missions, II., 55. Davies, Rev., Missionary, L. M. S., I., 550. mission stations sec alxo Appt i>di,r E. 646 GENERAL INDEX. Davies, Bishop Richard, Translator, Welsh Version, II., 4.55. Da\is, .). 15. , Missionary, ./</;/<//<, I., 492. I M. Davis, -I. T., Mtedonary, Mexico, II., 98. Davis, Rev. W. J., Translator, Kafir or Xosa Virsion,]., 520. Dawes, Rev. Joel T , Superintendent of tin? Work in Mexico, Meth. Kj/is. Church (South), II., 82. Dawoodce Sect, An-lHaltMt. I , 41. Dawson, Rev., Translator, Gond Version, I., 301. Day, Miss, Missionary, Zulus, II., 541. Day. Rev. Mr., on Liquor Traffic in Africa, Sr. Lutli. Ch., I 3g5. Day, Rev. John, So. Bap. Con.. II., 300. Day, Samuel S., Founder of Telugu Mission, I ., 330 ; and Mrs, A.B. M. U., I., 40, 51. Day Schools, Woman s Wi,rk, II., 488. Dayspring (Vessel Sent by Children of Nova Scotiai, \e/r Heb. 1st, II., 170. Deaconesses. See Kaiserswerth. Dean, Dr. William, Missionary, A. B. M. U , I., 51. De Azevedo, Louis, Translator, Amharic, I., 85. De Broen, Miss, Mission Work of, Bellerille Miss., I., 146, 147 ; McAtt Mission, II., 42. De Brunei, Senor, Translator, Basque Versions, I., 142. Deccan, Viceroy of the, Nizam s Territories, II., 178. De Carvalhosa, Rev. M. P. B., Missionary, Brazil, I., 189. Deerr, Rev. W., Missionary, Church Miss. Soc., I., 291. Dehra, Mission Work in, fuller/on, If. S.,l., 383. Deir-el-Kamr, Town, Abeih. I., 1 ; Druses, I., 341. Deir Mimas, Town, Ford, J. E., I., 376. Deirzafran, Seat of the Jacobite Patriarch, A. B. C. F. M., I., 70. De Jonge, M., Translator, Flemifh Version, I., 374. De Reyna, Cassiodoro, Translator, Spanish, Version, II., 361. Delagoa Bay, Region, Extent, Population, etc., Africa, I., 19. Delaware Version, I., 336. Delegates Version, Chinese Version, I., 276 ; Tirana, and Rev. of Bible, II., 405. Delft, Flemish Version, I., 374. Delhi, Town, Medical Missions, II., 53 : Northwest Pi ov- inces, II., 183 ; Punjab, II., 262 ; Woman s Work, II., 517. Dclitzsch, Prof. F.. D.D., Translator, Hebrew Version, I., 413 ; Jews, I., 509, 511 ; Trans, and Rev. of Bible, II., 403. Demerara, Mission Work in, Guiana, I., 402 ; Morav. Miss., II., 138 ; Wes. Meth. Miss. Soc., II., 458 ; Wray, John, II., 524. Demetrius, Lazar, Translator, Macedonian -Bowman [Ma- Demon "worship, Assam, I., 109 ; Ceylon, L, 240. Dempster, Rev. John. Missionarv, Meth. Epis. Church (North), II., 68. Denbigh, Birthplace of H. M. Stanley, Congo Free State, I. ,317. Dencke, Rev. C. F., Translator, Delaware Version, I., 336. Denham, Traveller, Africa, I., 7. Denka Tribe, Africa, I., 13. Denmark, Bible Work in, B F. B. S , I., 201 ; " Society for Missions to Israel, Jems, I., 513. Dennis, Rev. J. S., Missionary, Syria, II., 377. De Nobili, Robert, Jesuit Missionary, Rom. Cath. Mist., II., 289. Department of Public Instruction on Hawaiian Ids., Arm strong, R., I., 100. Depot Centrale, Paris, Religious Tract Soc., II., 278. De Pressense, M., Bible Agent, B. F. B. S., I., 200. Dervish, I., 337, 338. De Sacy, Translator, Carshuni, I.. 236. De San Miguel, F. S., Translator, Spanish Version, II., 361. Desgranges, Rev. A., Translator, Telugu Version, II., 391. De Soto, F., Failure of Expedition of, Indians, American, I., 453. Destniction of Chinese Books and Records, China, I., 158. De Valera, C., Translator, Spanish Version, II., 3d. Devil Worship, Yezidees. II., 520. De Vroom, Missionary, Murder of, Bali Islands, I., 118. De Witt, JEi:id, Translator, Dutch Version, L, 343 : t- lun ish Version, I., 374. De Wolfe, Miss M., Missionary, Baptists, Canada, I., 130. Dharma Sastras, or Code of Maim, Hinduism, I., 419. Dhu Nowas, Persecution of Christians by, Mohamim dan- isnt, II., 114. Dialects of Chinese Language, China, I., 258. Diarbekir, Mission Work in, A. B C. F. M., I., 70 : Ar menia, I., 102 ; Walker, A., II., 453. Diaz, Bartholomew, Moravian Missions, II., 138. If 1 1 lirtt -i IK! icii fc <ii in rid article*. Fur Diaz, Rev. Procopio, Mexican Missionary, Pre. Ch. (.\ortln, I . ,V. ,1., II., 245. Dibble, S., Missionary and Translator, I., 338 ; Hairn iinn Version, I., 412. Diekson, Rev., Translator, Karass Vert-im,. I., .V- -J. Dictionary, Japanese and English, I res. Ch. (\ort/n. I . S. A., II., 253. Diego Suarez Inlet, Madagascar, IL, 3. Dietrich, Rev. F. S., Missionary, Emu. I. nil. Ch. i,i. Council, I.. 303. Dikele Version, I., a38. Dillmann, A., Translator, Ethiopic Version, I., 3M. Dillon s Bay, Church at, .\>-/r I It-bride* M no-inn, 11., K<>. Dindigul. Dispensary at, Mr i Heal Miss., II., 53. Dingan, Zulu Chief, Bantu Race, I., 125 : Zulu*, II.. 53!). Diodati. Giovanni, Translator, Italian Vi-rsinn. I.. 47 9. Dittrich. Rev. A. II., Translator, Armenian l /*;<///., 1., 105 ; Basle Miss. Soc., I., 140. Divinity School at Poona, Church Miss. Soc., I., 292. Dixon, M. C.. Missionary, Wen. Meth., II., 45*. Dixon, Rev. R. Translator, Jolof or Wo/of Version. I...V.O. Djemmaa Sahrij, Mission Station, North AJn<-<m Mixim<. II., 179. Djocjakarta, Mission Station, Dutch Rtf. Miss. Soc., I., 344. "Dnyanodaya," Magazine of the Marathi Missions. ///////, R. W., I ,"441 ; Periodical Literature, II., 216. Doane, E. T., Missionary and Translator, I., 339 ; Ebon Version, I., 350 ; Micronesia, II., 100. Dober, L., Missionary to Danish West Indie?, I., 339 ; Morav. Miss., II., 130, 131. Dobrashian, Dr. Gabriel, Missionary, friends 1 Medical Mission, I., 382. Dobrudja, Northeast Portion of Bulgaria, I., 339. Doctrine of the Mean, Confvcianisni, L, 315. Dodd, E. M., Missionary, I., 340. Dodde, A. J., M.D., Medical Missionary, Nwairiyeh, II., 190 ; Ref. Pres (Cmen.) Ch., II., 272. Dodds, R. J., Missionary, Nusainveh, II., 189 ; Ref. Pres. (Coven.) Ch., II., 272. Dodge, Hon. Wm. E., Evangelical Alliance, I., 362. Dogri Version, I., 340. Donne, Rev. J. L., Translator, Zulu-Kafir Dictionary, Zulus, II., 540, 543 ; Zulu Version, II., 545. Dole, Daniel, Missionarv, I., 340. Domasi Mission, Pres. (Kstab.) Ch. of Scotland, II., 239. Dominica, Mission Work in, Frazer, ff., I., 377. Dominicans, Expeditions of, Indians, American, I., 454. Donatists, Heretical Sect, Historical Geog. of Miss., I., 430. Dondo, Town, Africa, I., 22. Doremus, Mrs., Organization of Union Miss. Soc., Woman 1 $ Work, II., 479. Dorpat Version, Esfhonian Versions, I., 360. Doshisha College, A. B. C. F. M., I., 79 ; Organization of, Japan, I., 496 : Neesima, J. H., II., 162. Dost Mohammed, Treachery of, Afghanistan, I., 6. Doty, E., Missionary, I., 340 ; Abeef. D., I., 1. Douay Bible, English, Version, I., a58. Double Island (A. B. M. U.), China, I., 268. Douglass, Carstairs, Missionary, Pres. Church of Km/land, II., 237. Douglass, James, Missionary, Pref. Church in Canada, II., 234. Douglass, Prof. R. K., on Chinese Religion, Confucian ism, I., 315, 316 ; Summary of Elements of Taou, Taou- ism, II., 384. Dowkontt, Dr., Inter. Med. Miss. Soc., I., 476. Drachart, Missionary, Morn r inn Missions, II., 143. Drackenburg Mountains, Africa, I., 19. Dragon Boat Day, Celebration of, China, I- . 202. Drake, A., Missionary, Am. Bap. M. U., I., 50. Dravidian Family, Madras Presidency, II-, 21. Dravidian Languages, India, I., 448. Droese, Rev. E., Translator, Malto, Pahari, or Rajmahal Version, II., 28. Druidism Compared to Doctrines of Laotze, Toouism, II., 384. Druilletes, Father Gabriel, Missionary. In/I m nx. .I///. /;<>///, I., 472. Druses, Sect, I., 340, 341 ; Massacre, Damascus, ].. 330 ; Education of Women, Syria, II., 375 ; of Syria. Tm-kt //, II., 415 Druimnond, J., Missionary, r. / . (//. .sv-y/., II., 430. Drum-tower, XiiiyiM, II., 177. Dualla Version, I., 341. Dnbrovnik, or Raguea, Republic of, Croats. I.. 327. Duff, Alex., Missionary, I., :M1. 342 ; Cali-utta. I.. 2-, s : Madras, II., 19 ; Missionary Connrenci*. II.. ia"> : / /--- (Kstab.) Ch. of Scot., II., 238; Bd. of Mi.*-*. /> Oovts., II., 278. Duff, The, Sailing of, for Tahiti, London Mis*. Soc.. 1.. .".>. Duff, (Jeo. ( .. Missionary. Can. Ciniif. .. 1.. 232. Duffield. CJeorire, Missionary, Pres. Ch. \Xortln. / . x. A., II., 243. Duffns, Wm., Translator, Chau- Chau or Swatow Colloquial Version, I., 244. Duke of York s Island Version, I., 342. x xi e <il* > Append/fa E. GENERAL INDEX. G47 Dulcigno, City, Montenegro, II., 123. Dulles, J. W., Missionary, I., 342. Duncan, W., Teacher to North American Indians, Church Mi.*.*. 8oc., I.. 291 : Mttla Kahtlu, II., W. Dnport, l{cv.. Translator. X"*" Version, 11.. ::i ,!i. Dnray./o, Seaport, Allxtnia, I., 35. Durban, Seaport of Natal, Africa, I., 19; Mission Work in, \\ in<ni x Work, II., 517. Dili-ramies Tribe, Afghanistan, I., 6. Dutch, Borneo, I., 178 ; 6 eyfow, I., 241 ; Formosa, I., 377 ; Intercourse with Japanese, japan, I., 490 ; Occupation of India, Mad rax Presidency, II., 21. Dutch Boers, Missions of, Zulus, II., 545. Dutch Kast Indies, I., 343. Dutch Guiana (Surinam). Mission Work in, (iniuna, I., 402 ; J/o/Y/r. Missions, II., 136. Dutch Missionary Society, I., 344. Dutch Reformed Missionary Society, I., 344. Dutch Version, I., 343. Dutch West Indies, II., 470. Dwalla Tribe, Africa, I., 25. Dwarfs, Akka, Africa, I., 25. Dwight, II. G. ()., Missionary, I., 345 ; A. B. 0. F. M., I., GO: Dwight, II. O., Missionary, Turkey, II., 423&. Dyaks, Tribe of Borneo, Rhenish Miss. 8oc., II., 282. Dyak Version, I., 345. Dyer. Saml.. Missionary to China and Inventor of Movable Metallic Chinese Type, I., 345. E. Eardley, Sir Culling, Brit. Soc. Prop. Gospel among Jews, I., 205 ; Evangelical Cont. Soc., I., 363. Easson, Henry, Missionary, Nnsairiyeh, II., 189. East Africa Company (British), Africa, I., 15 ; (German), Africa, I., 16. Eastern Equatorial Africa Mission, Church Miss. Soc., I., 286. Eastern Question, Constantinople, I., 322 ; Koordistan, I., 532 ; Turkey, II., 420-22. East Gothland s Ansgarius Union, Swedish Missions, II., 373. East India Company, A. B. C. F. M., I., 69 ; Bombay, I., 174 ; Hostility to Mission Work, Calcutta, I., 228 ; lid. of Miss, to Gorts., II., 274 ; Authority and Influence of, India, I., 452 ; Monument Erected by, Schwartz, C. F., II., 317. East London Institute for Home and Foreign Missions, I., 346-50 ; History, 346 ; Missions, Livingstone, Inland, 346 ; Congo, Balolo, 349 ; Pioneer, Soudan, 349 ; Congo Free State, I., 320. Easy Wen Li, Book Language, China, I., 258. Ebionites, Heretical Sect, Hist. Geog. of Miss., I., 430. Ebon Version, I., 350. Ebute Meta, Refuge of Christians, Abeokuta, I., 2. Ecclesiastical Organization of Mission Societies, Organiz. of Missionary Work, II., 195-201. Echmiadzin, Residence of Catholicos, Armenia,!., 99. Echowe, Mission Work at, Zulus, II., 542. Eckard, J. R., Missionary, 1 , 350. Eclectic Society, Church Miss. Soc., I., 280. Ecuador, I., 351. Eddy, W. K., Missionary, Syria-, II., 377. Eddy, W. W., Missionary, Syria, II., 377; Turkey, II., 423&. Edendale Mission, Commerce and Missions, I., 310. Edesius, Nephew of Meropius, Abyssinia, I., 3. Edessa (Oorfa), Persia, II., 219. Edgren, J. A., Baptist Missionary to Sweden, A. B. M. IT., I., 56. Edict against Roman Catholic Priests in 1665, China, I., 265. Edict of Toleration, Moravian Missions, II , 145. Edinburgh Medical Missionary Society, I., 351-53. Edinburgh Society for Promoting Christianity among Foreign Jews, Seamen and Emigrants, Jews, I., 510. Edkins, Dr. J., Translator, Corfuciarium, I. ,316 ; Mongol Versions, II., 126. Education, Bulgaria, I., 217; Methods of Wetlonary Work, II., 87 ; Woman s Work, II., 482. Educational Department, Constantinople, I., 323. Edwards, E., Missionary, Wes Meth., n., 461. Edwards, Rev. J., Translator, Choctaw Version, I., 278; Indians, American,!., 456. Edwards, Rev. W., Reviser, Judceo- German, !., 516. Edgard Fund, Jnvs, !., 511. Kt aicse (Fate, Language), I., 353. Eflk Version, I., 353; National Bible Soc. of Scot., II., 160 ; U. P. C%., Scot., II., 430. Efraim, Johann, Translator, Bohemian Version, I., 173. Egau, Station, Bida, !.. 168. Egba Tribe, Abeokuta, !., 2. Egede, Hans, Missionary and Translator, I., 353 ; Danish Missions, I., 332 ; Greenland Versions. I., 401 ; Morav. Miss., II., 133 ; Nonvay, II., 183. Italics indicate general articles. For Egede, Paul, Missionary and Translator, Danish Missions, !., 333 ; Greenland Versions, !., 401. Eglise Evangelique de Lyon, EC. Cont. Soc,., I., 363. Egypt, I., 868 ; Africa, ]., id ; Turkey, II., 412 ; Mission Work in, Am. Miss. Assoc.,!., 83; Church Miss. AVW., I., 281, 288; Morarim, Miss., II., 146; T. P. Ch., U. S. A., II., 432 ; Whately. M. L., II., 471 ; Conquest of, Mohammedanism, II., 119. Ehst (Esthonian), I., 353 Eirneo Island, L. M. S., !., 557, 558. Ekukanyeni, Destruction of by Fire, Zulus, II., 544. Elaadad, King, Abyssinia, I., 3. El Azhar, University of, Arabic Version.*. I., .!. ; Mosque of, Cairo, !., 225. Elbassan, Albania, !., 35. " El Beshir," Periodical Literature, II.. 2H >. El Bistani, Botrus, Translator, Aruliic }~> rxion, !., 02. Elgin, Lord, Opium in China, II., 194 " El Hadiyeh," Periodical Literature, II., 216. Elia, Translator, Saibai Version, II., 301. Elieff, Gabriel, First Protestant Convert of Bulgaria, Meth. Epis. Church (North}, II.. 7(5. Elim, Town, Finland Miss. Soc., !., 372. Elim, Town, Free Churches of French Switzerland, L, 379. Eliot, John, Missionary, I., 354. 355 ; Christian Faith Soc., !., 378 ; Mission Work of, Hist. Geog. of Missions, !., 436 ; "Apostle to the Indians," Indians, American, I., 455 ; New England Company, II., 167. Eliot, Mission Station, Byington, C., !., 224. Eikosh Dialect, Syriac Mod. Version, II., 379. Ellenberger, Mr., Translator, Si/to Version, II., 370. Ellerton," Translator, Bengali Version, !., 151. Ellichpur. Berar, !., 153. Ellinwood, F. F., Commerce and Missions, !., 311. Ellis, Rev. J. R., Translator, Bengali Version, I., 151. Ellis, W., Missionary, I., 355-60 ; Friend.? For. Miss. As- soc., !., 381 ; Madagascar, II., 12, 13 ; i- .entwith Printing Press to Tahiti, Lon. Miss. Soc., !., 557. Elmslie, Dr., Missionary, I*res. Free C fi. of Scotland, II , 241. Elmslie, Dr. W. J., Missionary, Cafhmir, I., 250 ; Dispen sary Opened by, Med. Miss., II., 53. Elphmstone College, Bombay, L, 175. El Shweir Station, Leb. Sch. Miss., I.. 542. Elzevir Edition, Trans, and Rev. of Bible, II., 403. Emancipation Act, Negro Race, II., 165. Emerson, J. S., Missionary, I., 356. Emgwali, Girls Boarding School at, Woman s Work, II., 522 Emm Pasha, Congo Free State, !., 319. Eniir, Office and Origin, Yezidees, II., 526. Emmaus, Station in Natal, Berlin Miss. Soc., I., 158. Emperor Tu-Due, Opposition to Christianity, Annam, I., 88. Emperor Diocletian, Birthplace of, Dalmatia, !., 330. Eneas, Johann, Translator, Bohemian Version, !., 173. Engadmi, The, Romansch Version, II., 297. England, Abyssinia, !., 4; Afghanistan. !., 6: Bantu Race, !., 125 ; Bridgman, E. C., !., 194 ; China, !., 253 ; Opium in China, II., 193, 194 ; Cessions to, Arakan, !., 94 ; Madagascar, II., 5 ; The Greatest Mohammedan Power, Mohammedanism, II., 122; Diplomatic Inter course, Persia, II., 221 ; Interest in Eastern Question, Turkey, II., 418-21. English Bapt. Miss. Soc., Congo Free State, I., 319. English Senegambia, Africa, !., 29. English, Rule, Burma, L, 218 ; Garrison, Establishment of, Cairo, I., 225 ; Advent of, India, I , 451 ; Rule, Effects of, India, !., 452 ; Government, Attitude of, Liquor Traf fic, !., 550 ; and American Traders, Outrages Committed by, in New Hebrides, Lon. Miss. Soc., I., 562 ; East India Company, Mohammedanism, II., 121. English Version, I., 357. Engotini, Meyer, P. L. II., H., 98. Entumeni, Norway, II., 185. Enzina, Francisco de, Translator, Spanish Version, H., 361. Epi Version, Api, !., 89. Epidamnus, Ancient Colony, Albania, !., 35. Epidaurus, Ancient Colony, Albania, !., 35. Epirus, Ancient Province of Greece, Albania, !., 35. " Epistle to Diognetus," Hist. Geog. of Miss., !., 429. Equator Station, E. Lon. List., !., 348. Erakar Dialect, I., 358. Erasmus, Basle Miss. Soc., !.. 137. Erhardt, John Christian, Chief Originator of Work among Eskimos, Moravian Missions, II., 143. Ermelo Missionary Society, L, 358 ; Cabruang, !., 225. Eromanga, Mission Work at, New Heb. Isl., II., 170. Eromanga Version, I., 358. Erpenius, Translator, Arabic Version, !., 92. Erse Version, I , 359. Erzroom, Armenia, I., 101 ; Bliss, I. G., !., 170. Esipkes, G., Translator, Hungarian Version, !., 442. Eskimo Version, I., 359. Essequibo, Guiana, !., 402. Established Church of Scotland, L, 360. (stations see also Appendix E. G48 GENERAL INDEX. Esthonia, I.. 3<iO. Esthonian Versions. 1.. 3^0. Etclur.iad/.in. See Echmiad/.in. Ethiopians. At>i/**iniu. I., 2 : Language of, Africa, I., 8. Ethiopia Version, I., 300 ; A/>//**inia, I., 3. Kiiphemius. Translator, (jenrijlun \ ,r*ion, I... is;. Euphrates River, Turkey, II., 412 ; Expedition to, Arch. Miss. /<> Ass;/r. Clirixtiiin-s. I.. !>5 : Euphrates College (Harpoot), Armenia, I., 103 ; Jfarpi/ , I., 410; Mo/nnn- iti<>/ ini*i/i, II., l~ l; Woman s Work, \\.. !!. Eurasian, I., 301 ; Col. and Con . Miss., I., 308 ; Wo/mi,, * Work, II.. 479-523. Eurasian Schools. .1. /. . M. ! .. I., 48. European Mi-sions, .I///, /^/y/. .)fi*s. I ninn. 1., ."> I .". - : Zufttt. II., 542. Evangelical Alliance, The. I., 361-63. Evangelical Ass< eiaiion. Missionary Society, I., 363. Evangelical Continental Society, I.. :}i;3. Evangelical Lutheran Church, (ieneral Council, I.. 3:i3. Evangelical Lutheran Cliurch in the I . S.. (Jeneral Synod. I., 3ti:Mir> ; Missions, India, 304 ; Africa, 301 ; .lews, I., 514. Evangelical Military Chiircli. I.. 365. Evangelical "Mission to Israel, Syria, II., 37 8. Evangelical National Society, Sire iisl, Mi**inn*. II., 371. Evangelical Mission to the Upper Zambesi, 1.. 30o. Evangelistic Dept . )[<tliods Of Missionary Work, II., 85; Woman s Work, II., 480. Everett, Miss E. D., Missionary, Syria, II., 377. Evil Spirits, Worship of, Siim, II., 333. Evser, Rev. G.. Japan, I., 492. Ewe, Tribes and Languages, Africa, I., 27 ; Mission to, JV. Ger. Miss. Soc., II., 181. Ewe Version, I., 306. Ewing, S C., Missionary, I". P. Gh. U. S. A., II., 433. Exarch, Bulgarian, Bulgaria, I., 216. Expeditions Sent to the Euphrates Valley, Archbishop s Mission, I., 95. F. Faber, E., Missionary, Rhenish Miss. Soc., China, I., 270. Fabricius, Translator, Greenland Versions, I., 401 ; Tamil Version, II., 381. Fabricius, G., Translator, Wendish Versions, II., 456. Facilidas, Prince, Abyssinia, I., 3. Fagulo, Was Islands, II., 176. Fair, Rev. and Mrs., Bassa, I., 142. Fairfleld, Canada, Moravian Mission*, II., 135. Faith Missions, Orga/tiz. of Miss. Work, II., 195. Faizabad, School at, Woman s Work, II., 516. Fakirs, Office of, Yezidees, II., 528. Falashas, Abyssinia, I., 2 ; Agau, I., 32 ; Jews, I., 505. Falasha Kara or Agau Version, I., 306 ; Agau, I., 32. Falkland Islands, So. Am. Miss. Soc., II., 356. Faltin, Pastor in Kishinew, Jews, I., 513. Fa Men (Rhenish Miss. Soc.), China, I., 270. Family Life on Mission Ground, Methods of Miss. Work, II., 89. Famine in India, Am. Bap. Miss. Union, I., 52. Fan Tribe, Africa, I., 24. Fanstone, Jas., Missionary, Brazil, I., 188. Fanti Version, I., 367. Faravohitra, Children s Church Erected, Cameron, J., I., 230 ; Execution at, Madagascar, II., 11. Fares Es-Shidiak, Translator, Arabic, Version, I., 92. Farler, Archdeacon, Translator, Bondei Version, I., 177. Farnham, Rev. J. M. \V., Translator, Shanghai Coll., II., 327. Farnsworth, W. A., Missionary, Cesarea, I., 239. Faroese Version, I., 307. Farquhar, Sir Robert, Madagascar, II., 7. Fatalism, Hinduism, I., 420. Fate, Oriental Doctrine of, India, I., 450. Fate Version, I., 367. Fathers of the Church, Hist. Geog. of Miss., I., 430. Fatima, Wife of AH, Nusairiyeh, II., 187 ; Place Assigned to, Nusairiyeh, II., 188. Fatimite Dynasty, Mohammedcmitm, II., 120. Fatshan (Wesleyan Meth. Miss. Soc., Eng.), China, I., 270. Fellaheens of Egypt, Africa, I., 10. Female Assoc. of Pres. Ch. of Ireland for Promoting < liris- tianity among Women of the East, Woman s \\ ork,\l., 522. Female Warriors in Dahomey, Africa, I., 27. FenCho Fu (A. B. c. F. M.i. CAina, l.,267. Fenn, Rev. David, Church Miss. Soc., I.. 2!tt. Ferdinand the Catholic, Mohammedanism, II., 120. Ferdinand II., Morari/i/i Missions, II., 129. Ferdinand, Prince of Bulgaria, Turkey, II., 421. Fernando Po, Africa, I., 31 ; Prim. Meth., II.. 2r,s. Ferookh, M., Translator, Trans- Caucasian, Turk* \ <rxi<iu. II., 407. Ferris Seminary at Yokohama, fie formed Dutch Church, II., 270; Woman s Work, II.. .^n. Festival of the Moon. Cli ma. I.. 263. Fetiches, Africa, I., 9. Italics indicate general articlrs. For Fetichism, I., 368 ; Arabia, I., 91 ; Japan, I., 48(i : X>tjr<> Race, II., 163. Feudal Church, Historical <inuj. of .Miss., I., 432. Feudalism, Abi/ssi/iia, I.. 4: ,/ajxui. I.. 1S7 ; /v/na, II.. 878. Fe/.. Kingdom, Africa, I., 30. Fiadana, Executions at. Mtuliirjascar, II., 11. Fianarantsoa, School at, WIIUKIII S Work. II. .510. Fidelia Fiske Female Seminary. / </>;</, II.. 221. Fielde, Miss A. M., Tr&DalatOT. Cfi i i-l /iiin nr sn-ntiiio ( tiltm/Hial. \ i I-K HIH, I., 241 : Wnmnit ti Work. II., 509. I iL iicras, Evangelistic Mission, I.. 369. i ijians, liarbarons Nature of, Wcslfijan .!////. .!/; II., KM. Fiji Islands. I.. 370; Mission Work in, II,,. )!,//,. M;*.<. S<H:, II., 405,466. Fiji Version, I., 370. FiiiL oes, Mission to, Pres. Free < , /. * > .. li., 211. Fink, liev., Missionary. Arakan. I., 94. Finkelstein, Pastor S., Jews, I., 514. Finland, I., 871 ; Entrance of Ba|)li-l Missionaries, ,1. B. M. U., I., 56 ; Seamen s Mission Soc., .sv ai/n n, Mission! to, II. ,318; Mission Work in. 8wed. Miss., II., 37.. . Finland Missionary Society. I., 371-73. Finiuark, \nrii-i-giiin, LIIJI/>. or ({nan iii. I.,-. 185. Finns, Christiani/.ation of. .!/"// ". .!// >.. II.. IS; Allietl to Other Kaccs, .\i,nrni/, II., 1K3. Finnish \"ersion, I , 373. Fioli (Fiot ?) Language, E. Lou. Instil,,/. , I., 348. Fiot Dialect, I., 373. Fische, George, Evangelical Alliance, I., .",01. Fischer, John, Translator, Ksilnininn I "/>;//.. I.. :;r, i ; Lett or Lironia Version, I., 546. Fisk, Rev. Pliny, Missionary, Pres. Ch. (Xorth), EL, 248; Syria, II., 377. Fiske, Fidelia, Missionary, I., 373; Woman s Work. II., :> ",. Fitrool, Mir/.a Mat, Translator, Hiinliixtani \ ,rsion, I., 426. Fitx.-Ralph, Archbishop. Translator, Erse Version, I., 35 .). Five-Cents Circles, Swed. Miss., II., 371. Five Classics of Chinese Literature, Confn<-i<iiiixiii. I., 314. Five Islands, I., 374. Five Ports Opened, China, I., 253. Five Relations of Life, Confucianism, I., 313. Flad, Rev. J. M., Reviser, Amharic, I., 85. Flemish Version, I., 374. Fletcher, Rev. R., Translator, Mai/a Version, II., 41. Fletcher, Rev. William, Translator, Kottima Version, II., 297. Flocken, F. W., Missionary, Meth. Epis. Chm- -l \\<>r11i\, II., 76. Florida Version, I., 374. Florin, Henry, Translator, Finnish Version, I., 373. Foochow, A. B. C. F. M., I., 78 ; Burns, W. C.. I., 223 ; (A. B. C. F. M.) China, I., 207 ; (C. M. S.) China. 1 . 269 ; (M. E. Ch. North) China, I.. 269 : M. E. Ch. (North), II., 72 ; Osgood, D. W., II., 203 ; Woman s Work, II., 491, 495, 497, 498, 520. Foochow Colloquial Version, I., 375. Forbes, Capt., Discoverer of Vei Tribe, Church Miss. Soc., I., 283. Forbes, A. O., Missionary, I., 375. Forbes, Cochran, Missionary, 1 , 375. Ford, George. Missionary, Music aiul Missions, II., 155 ; Syria, II., 377. Ford, J. E., Missionary, I., 375 ; Syria, II., 377. Foreign Christian Missionary Society, I., 37IJ ; China, I.. 271 ; Constantinople. I., 323. Foreign Embassies. Influence of, Constantinople, I., 322. Foreign Evangelization Society, I., 376. Foreign Sunday-School Association, Sunday-School*. II., 368. Formosa, I., 376 ; Mission Work in, China. I., 209 ; Prts. < h.. Canada, II., 234 ; Woman s Work, II., 519. Formosan Version, I., 377. Fort George Juvenile Association, Church Miss. Soc., I., 293. Fort William College, Car<-y. W., I., 235. Fossard. M., Reviser, French \ < rsion, I., 380. Foster. William, Mission Established by Request of, Mo- rafiin, Mixxians. II., 140. Folium, Mission Work at. \<-/r II, hr. Ifittion, II.. It!!). Fountain, John, Missionary, lia/it. Mi**. .. 1., 134. Fourah Bay College (Sierra Leone ), Om nit Mix*. Soc., I., 283. Four Books of China, Confucianism. I., 314. Fox, George, Founder, Frit mix Fon-ign .)//.. .U<r*\, I.. 381. France, Mission Work in, A. B. M. T., I., 53 ; B. F. 11 >.. I., 200; Her. [>ny Adi; , it/*/*. II.. :ii > : Influence of iu Cochin China. Cambodia, I. ,230; Interest of in Eastern (Question, Turku/. II.. 422 ; Missions to Jews in. .A "-, I., 512. Franciscan Missions. Indians, A m< rican. T.. !.">(. Franciscans. First Mexican Missionaries, Jtoman Catholic Mi**i,m*. II.. 887. mission stations see also Appendix E. GENERAL INDEX. C49 Francke, A. H., Missionary, Jews, I., 507. Fraser, Rev. R. M., Translator. Api, Klii, or Baki, I., 89. Frazer, Rev. C., Translator, Kazak-Turki, or Orenburg Tartar, I., 521 ; Kirgliiz-Turki \ < rsion, I., 527. Fra/er, E., Colored Missionary, I., 377. Free Christian Church of Italy, EC. Co/it. Soc., L, 3(53. Free Church of Scotland, L, 378. Free Church of Scotland Jewish Mission, Jews, L, 510. Free Churches of French Switzerland, I., 37i). Freeman, Missionary, Visit of, Abeokuta, I., 2. Freeman, Missionary, Madagascar, II., 9. Freeman, Translator, Mohawk Version, II., 125. Freeman, J. E., Missionary, L, 379. Free Negroes of Surinam, Morac. Miss., II., 137. Free Thinking, Spread of, Turkey, II., 420. Freetown. Capital of Sierra Leone, Africa, I., 28; Afr. M. H. Ch., I. ,33: Am. Wcs. Mfth. Connection, I., 85. Freewill Baptist Foreign Missionary Society, L, 378. French, Missionary, China, L, 258. French, T. Valpy, First Bishop of Lahore, Punjab, II., 263. French, Possessions, Africa, L, 23, 27, 28, 20, 30 ; Annam, L, 88 ; Guiana, I., 402 ; PM i* EC. Soc., II., 208 ; West English War, Indiana. I., 473 ; Protectorate, Cause of Abandonment of Tahiti Mission, Lori. Mix*. Soc.. I., 558 ; Colonization, Madagascar, II., 5 ; Adventurer Lambert, Madagascar, II., 13 ; Intrigues, Madagascar, II., 15 ; Occupation, Madagascar,\l.,l~ ; Madias, II., 19 ; p/rx. Ch. (North), II., 248 ; Society M., II., a50 ; Evangeliza tion, Pres. Ch., Canada, II., 236 ; Colonial Policy, Relat. of Miss, to Goe ts, II., 275 ; Attack, Seou ., II., 323 ; In fluence, Effect of, Syria, II., 375. French Version, I., 380. Freshman, Jacob, Missionary, Jews, L, 513. Frere, Sir Bartle, Mission to Zanzibar, Church Miss. Soc., I., 286 ; Commerce and Missions, I., 300. Frere Town (E. Equatorial Africa), Ch. Miss. Soc., L, 280 ; Woman s Work, II., 516. Frey, Christian F., First Missionary of L. M. 8. for Pro moting Christ, among Jews, Jew*, L, 509. Friendly or Tonga Islands, I., 381 ; Mission Work in, Wes. Meth. Miss. Soc., II., 464, 465. Friends Foreign Miss. Assoc., I., 381. Friends Medical Mission, I., 382. Friends (Orthodox), Mission Work of, Indians, Am., I., 470. Friends of the Finns, Swedish Missions, II., 373. Friends, Soc. of, China, I., 271 ; Madagascar, II., 14. Friends Syrian Mission, I., 382. Frisians, I., 382. Frisian Version, I., 883. Fritze, F., Translator, Wendish Versions, II., 456. Frumentius, Nephew of Meropius Abyssinia, I., 3 ; Hist. Geog. of Miss., L, 431 ; Syria, II., 376. Fuhchau. See Foochow. Fuhchau-fii (Foochow), China, I., 249. Fuhchau Dialect, China, L, 258. Fuh-Chow (Foochow), Church Miss. Soc., I., ?89. Fuhkien Province, China. I., 249. Fuh-Ning, Dispensary, Hospital and Medical College, Church Miss. Soc., L, 290. Fula or Fulah Race. Africa, I., 29 ; Nuba-Fulah Race,ll., 186 ; Wes. Meth. Miss. Soc., II., 459. Fuller, Andrew, Efforts of in Behalf of Missionaries in India, B. M. S., I., 134. Fuller, M. B., and Mrs., Missionaries, Akola Mission, I., 35. Fuller, William, Missionary, Un. Meth. Free Ch., II., 429. Fullerton, R. S., Missionary. I., 383. Fulton, Dr. Mary H., Woman s Work, II., 502. Fung Shwui (FungShuay), Superstition of, China, I., 2(50 ; Fetichism, I., 369. Fur or For, Tribe in Darfur, Africa, I.. 12. Furrukhabad, Mission Work in, Fullerton, 7?. S., L, 383 ; Woman s Work, II., 502. Futtegurh, Mission Work in, Freeman, J. E., I., 379 ; Fullerton, E. S.. I. ,383; Woman s \Vork, II., 513. Futuna, Mission Work in, Woman s Work, 11., 522. Futuna Version, I., 383. Fybrands, Rev., Translator, Sinhalese Version, II , 339. Fyfe, Dr. R. A., Principal of Woodstock College, Baptists, Canada, I., 130. Fyvie, Rev., Translator, Gujarathi Version, L, 403. G. Ga or Otji People and Language, Africa, I., 28. Gaboon Basin, Africa, I., 24 ; Mission Work in, A. B. C. F. M., I., 79 ; Bushnell, A.. L, 223 ; Paris Ei\ Soc.. II., 208 ; Wilson, ./. L., II., 476 ; Gaboon-Corisco Mission, Pres. C>i. (North). II.. 247. Gaelic Bible, Nutionnl Bible Society of Scotland, II., 160. Gaelic Version, L, 384. Galata, Constantinople, I., 322. Galbraith, S. R., Missionary. Nsuiri;/</i. II., 189. Gall, St., Monastery, Meili. i nil .l//xx</ ///x. II., 45. Gallas, Country of, Afr n-i. I . 13: Work among, Herin. Mis*. Soc., L, 415 ; Swed. Miss., II , 372 ; Un. Meth. Free Ch., II., 428. Galla Versions, I., 384. Gallina Tribe, Africa, I., 29. Galle, Mission Work at, Ctijlon, L, 242. Galpin, F. W., Missionary, V. M,lli. Free Ch., II., 429. Gambia, River, Africa, I., 29 ; District, Unhealthfulness of, \\ es. Meth., II., 460. Gambier Settlement Opened. Church, Miss. Soc., L, 282. Ganda, or Waganda, Africa, L, 14. Ganda or Lu-Ganda Version, L, 385. Gando, Capital of West Hausa, Africa, L, 2(5. Gangucla Tribes. Africa, I., 22. Gan-hwny, C niioi Inland Minion, L, 27 3. Gardiner, Mr., Kindness to Missionaries, M<>i <iriiu,. Mis sions, II , 141. Gardiner, Capt. A., Missionary, I. ,385 ; South Amer. Miss. Soc., II., 35(5 ; Zulus, II.. 5J:;. Gardner, W. R. W., Missionary, Pres. Free Ch. of Scot land, II., 242. Garenganze Country, Africa, I., 23. ( ;aro Tribe, Assam, A. B. M. U., L, 49, 50 ; Assam, I., 108. Garo Version, L, 385. Garrettson. Freeborn, M. E. Ch. (North), II., 66." Garrioch, Rev. A. C., Translator, Beaver Version, I., 145. Gartshore, J., Missionary, U. P. Ch. Scot., II., 430. Gauhati, Station, A. B. M. U., I., 50 ; Woman s Work, II., 509. Gauss, J. H., Missionary, Brazil, I., 189. Gautama Buddha, Behar, I., 145 ; Benares, I., 148 ; Buddhism, L, 207-209 ; Three Legendary Periods of Life, Buddhism, I., 208 ; Comparison with Christ, Buddhism, I., 212 ; Contemporary with Confucius, Confucianism, I., 312 ; Renouncing of Brahminisra by, Hinduism, I., 419 ; Birthplace of, Northwest Provinces, II., 182 ; Eight Hairs of, Rangoon, II., 2(56 ; Comparison of Doctrine of to Teachings of Laotze, Taouism, II., 383. Gaza, Mission Work at, Ch. Miss. Soc., L, 289. Gazaland, Location, Climate, People, etc., Africa, L, 18. Gbebe (Niger), Church Miss. Soc., I., 285. Gecko Karens, Baptist Mission to, A. B. M. U., I., 49 ; Burma, L, 219. Geddie, John, Missionary, I., 386 ; New Hebrides Mission, II., 169. Genahr, Rev., Missionary, Rhenish Miss. Soc., China, L, 270. Genedendal. See Gnadendal. General Baptist Miss. Soc., L, 387. Geneva Red Cross Assoc., Madagascar. II., 17. Geneva Version, English Version, I., 357. Genghis Khan, Invasion of Russia by, Historical Geog. of Miss., I., 434 ; Mongols, II.. 128 ; Persia, II., 220. George, Wm., Missionary, Baptists, Canada, I., 130. Georgia, Imprisonment of Missionaries in, Indians, Ameri can, I., 460 ; Work among Indians in, Moravian Mis sions, II., 134. Georgians, Caucasus, I., 237. Georgian Version. L, 387. Gericke, Rev. J. F. C., Translator, Javanese Version, L, 503. German, Travellers, Africa, L, 7 ; East Africa Company, Africa, L, 16 ; E. African Steamship Co., Africa, L, 16 ; Missions, Africa, I., 16 ; Jews, L, 511 ; Dependency, Africa, I., 21 ; Possessions, Africa, I., 23, 24 ; Colonial Policy, Angra-Pequena, I., 87 ; Rel. of Miss, to Govts., II., 275 ; Christian Soc., Basle Miss. Soc., I., 137 ; Rule in Marshall Islands, Micronesia, II., 101 ; East African Assoc., Zanzibar, II., 534. Germans, Caucasus, L, 237. Germany, Mission Work in, A. B. M. U., I., 53 ; M. E. Ch. (North), II., 78 ; Sep. Day Adv., II., 325 ; Interest of, in Eastern Question. Turkey, II., 421 ; Associations of Young Men Formed in, Y. M. C. A., II., 529. German Baptist Brethren Church, L, 388. German Evangelical Synod of North America, L, 388. German Version, I., 387. Ghassanides, Kingdom of, Mohammedanism, II., 115. G liars, India, Madras, II., 20. Gheg Dialect, L, 389 ; Albania, L, 35. Ghilgais, Afghanis/an. I., 6. Giam Chheng Hoa, Rev., Missionary, Pres. Church in Canada, II., 234. Gibson, Rev., Translator, Foochow Coll. Version, L, 375. Giedrayti, Prince, Translator, Sumogitian Version, II., 309. Gilbert, N. P., Missionary, Pres. Ch. (North), U. S. A., II., 246. Gilbert Islands, Missionary Work in, Micronesia, II., !:>. Gilbert Islands Version, I., 389. (Jill, William, Missionary. I.. 389. Ginsburg, Rev. C. p.. Translator. IlJiri /> \\rxion. L, 413. Giragosian. Dr., Missionary, Friends Medical Mission, L, 883. Gitano Version, I., 389. Giz,"L, 390. Italics indicate general articles. For mission stations see also Appendix E. C50 GENERAL INDEX. Glasgow, A., Missionary, Pres. (, h. of Ireland, II.. 237. Glasgow, .).. Missionary. / r,x. I hnrrli of lrilnn 1, II.. 237. Glasgow Mis-. 8OC., I.. M. S., I.. WU ; / />-. / /., ( /,. Seat., II., x!K : I n. I res. Ch. Scot., II., 429. Gleason, A., Missionary, I., 390. Glen, Win., Missionary. Persia, II., 222. Ulenny, Edward, Missionary, North Africa Mission., II., 179. Glflck, Ernest. Translator, Lett or Linmia iv/ww/,!., 546. Gimdondal, Mission Station, Berea, I., 154; Morar. Mix- sinus, II., 139. Gnadenhutten, Station, Morarii/n Mixxions, II., 135. Gnostics, Akin to "Sufis," Dervish, I., 337. ( ;<>;ilas ( aste, lii-ngal. I., 150. Gobat, Sanil., Bishop of Jerusalem, I., 390 ; Ahysxiiiia, I., 3 : r A. .)/;.. *,., I.. 289. Gobi, The Desert of. Monf/olia, II., 127. Goble, J., Missionary. ,ln/i<tn. I., 4 .Hi. Godaveri, Sacred River. Hoinh<ty Pres., I., 176. Goforth, J., Missionary, China, I., 270 ; Pm 1 . C%. i/t Can ada, II., 235. Goiro Town, Africa, I., 26. Gogo Mi-sion, Pre#. 6%. Ireland, II., 237. (;o:o Version, I., 391. Goaeen, Dr. S. M. E., Meth. Epi*. Church (North), II., 67. Gojam, Province, Abyssinia, I., 2. Gola Tribe, .4 // iea, I., 28. Gold Coast, Mission Work in, Africa, I., 27 ; IKe*. 3/rfA. Jtflw. Soc., II., 460. Gold Mines in 8. Africa, Africa, I., 19. Goldie, Hugh, Translator, EJik Version, I., 353 ; T. P. Ch. Scot., II., 430. Goldsmith, Rev. M. G.. Translator, Dakhani Version, I., 330. Gollafleld, Mr., Translator, Hebrew Version, I., 413. Gollmer, Rev. (Yoruba), Church Miss. Soc., I., 284. Gonda, Work in, Wo/nan * Wo/k, II., 498. Gonds, Tribe, Bengal, I., 150 ; Chhota-Nagmtr, I., 245 ; 6%. J/MW. <S Y 0e., 1., 292 ; India, I., 445 ; Nizam s Terri tories, II., 178; Om\7, II., 201 ; Swerf. J/is., II., 372. Gond Version, I., 391. Goodell, W., Missionary and Translator, I., 391 ; Bird, I., I., 169 ; Calhoun, S. H., I., 229 ; Dwight, If. G. O., I., 345 ; Malta, II., 28 ; Turkish Version*, II., 425. Goodenough, H. D., Missionary, Zulus, II., 541. Goodfellow, W., Missionary, Meth. EjAs. Church (North), II., 69. Goodman, James, Translator, Erse Version, I., 359. Goodwin, Missionary, Australia, I., 114. Goolab Singh, Opposition to Missionary Work, Moravian Mission s, II., 145. Goolburga, Prayer-Meeting at, Telugu Mission, II., 391. Gopeenath Nundi, Native Missionary, Duff, A., I., 342. Gorakhpur, Station, Ch. Miss. Soc., I.. 291. Gordon, General, in Zeribaland, Africa, I., 13 ; China, I., 253 ; Soudan, Hist. Sketch of, II., 353. Gordon Pasha, Protection of. to Missionaries to Uganda, Ch. Miss. Soc., I., 287. Gordon, A., Missionary, I., 392 ; U. P. Ch. U. 8. A., II., 431. Gordon, G. N., Missionary and Translator, Eromanga, I., a58 ; Eromanga Version, I., 358 ; New Hebrides Miss., II., 170. Gordon, J. D., Missionary and Translator, Eromanga, I., 358; Eromanga Version, I., 358 ; Telugu Version, II. , 391. Gordon Memorial in Natal, Pres. Free Ch. of Scotland, II., 241 ; Woman s Work, II., 522 ; Zulus, II., 544. Gordon, M. L., Missionary, Japan, I., 492. Goritza (Gortcha), School in, Albania, I., 38. Gospel Tent at Madrid, _B/6fe Stand, Cryst. Pal., I., 168. Gossner, Pastor Johannes E., Founder of Gossner Miss. Soc., Australia, I., 114 ; Gossner Miss. Soc., I., 392. Gossner Missionary Society, L, 392-94 ; Finland Hiss. Soc., I., 371 ; Soc. Prop. Gos., II., 349. Gothic Version, German Version, I., 388. Goths, Missions to, Historical Geog. of Miss., I., 431. Gottekalkson, O., Translator, Icelandic or Norse Version, I., 443. Gottwald, J. D., Missionary, I., 394 ; Morar. Missions, II., 141. Gottwald, Prof., Reviser, Klrghlz-Turki Version, I., 527. Gough, Rev. F. F., Translator, Ningpo Colloquial \ , rsinn, II., 177. Govan, W., Missionary, Loredale, I., 570. Gowalpara, Station, A. B. M. U., L, 50. Graaf Reinet, Mission Station, Vanderkfmp, II., 449. Gracehill, Mission Station, Newfield, II., 168. Gracey, Rev. J. T., Pres t, Internal. Miss. Union, I., 477 ; M. E. Ch. (North), II., 71. Graham, Donald, Missionary, Arnolds Garenganzi )//*>.. I., 107. Graham, Mrs. Jas. Lqrimer, Woman s Work, II.. 501. Graham, John A., Missionary, Pres. (Estab.) Ch. of Scot land, II., 239. Graliamstown (Africa), Mission Station, Wes. Met ft, II., 402. Grainer, Mr., Translator. T"/" \ > rxion, II., 410. Grand Lama of Tibet, Claim of, B>iddhixw, I.. 212 : TI/H r, II , 393. Italics indicate general articles. For Granger, Rev. J. N., Missionary Conferences, II., 105. Grant, A., M.I)., Medical Missionary, I.. 394: M.<iical mas., 1 1. .55 ; Mtthod$tfMlt. Work. II., 89 : .1/<W. II., 119 ; I <rxi<i. 1 1. .222, 223. (Irani, Kenneth J., Missionary . I n-x. Clmrrli i/, Can ada, II.. 2:)l. Grashins, Rev. G. .1.. Translator, ,S // i,<lni,,. v, \ < i-sii/n, II., MO. Grassman, A., Missionary, I., :; .):> : .Mornrinn Mix*i<in*. II., 1 tti. Graves, Dr., Translator, Canton QoBoyulai <>r I m>ti V> r- sion, I., 233. Graves, Missionary, Ahmadnagar, I., 33. Gravius, Rev. D., Translator. Formotan \ i-rxi/in. [.,877. Gray, Rev. J., Translator, Catchi or Kuti-h t yitnton, I. 237. Gray. Ifev. W., Translator, Weasisi Version, II . 451. Graybill, Rev., Missionary, Pres. I ll, t.^x/t/n. U.S.A., II., 256. Graydon, Lieut., Translator, B. F.B. S., L, 200 ; Cutiilm, tfsrston, I., 236. Great Britain, Revenue Obtained from Manufacture and Sale of Liquor, Liquor Traffic and Missions, 1.. 5K Great Lakes, Africa. L, 13. Groat Namaqua Land, Africa, I., 21 ; Albrecht, I.. 39; JFes. -1/iVA. .I//.V.X. ,sv-.. II.. 461. Great Plain, China. L. 247. Great Popo City. Africa. 1.. 27. Great Wall, 6 Ai//, I., 247; Building of, C%z/za, I., 251. Greaves, Rev. R. P., Translator, Bengali Version, I., 151. Grebo Language, Negro Race, II., 163. Grebo Version, I., 396. Greco-Turkish Language, Turkey, II., 415 ; Turkish Ver sion, II., 426. Greece, L, 396-400 ; Greek Kingdom, 396 ; Mission Work. 398 ; A. B. M. U., I., 57 ; A. B. C. F. M., I., 77 ; B. F. B. S., L, 202 ; King, J., L, 526 ; "res. Ch. (Smith), II., 257 ; Turkey, II., 418, 422. Greek Church, Turkey, II., 417. Greek, Influence, Albania, L, 36 : Evan. Alliance, A. B. C. F. M.,l., 75; Smyrna, II. ,347; Danish Miss. Soc , Dnnish Missions, I., 332 ; State Religion. Green-, I. .396 ; Latin Languages, Extensive Use of, Ilist. Geog. ofMixx., I., 428 ; Catholics, Japan, I., 491. Greeks, Caucasus, L, 237 ; of Asia Minor, Cesarea, I., 239 ; Constantinople, I., 322 ; Turkey, II., 415. Greek Versions, L, 400. Green, Rev. J. L., Translator, Tahiti Vfrxion, II., 380. Green, J. M., Missionary, Mexico, II., 97; P?m 6Vt. (North >, H., 245. Green, Rev. J. S.. Translator, Hawaiian Version, L, 412. Greene, D. C., Missionary,^!. .#. 6 . -F. JA, I., 79 ; Japan, I., 492. Greene, J. K., Missionary, Turkey, II., 4236. Greene, S. H., M.D., Medical Missionary and Translator, I., 400. Greenfield, Dr. W., Translator, Syriac Version. II., 379. Greenland, L, 400 ; Mission Work in. linnixh Mtxxions, I., 332 ; Darid, C , L, 336 ; Kltinschmidt, J. C., I., 528 ; Morav. Miss., II., 132; Stack, Matt., II , 363. Greenland Versions, L, 401. Gregorian Church, Armenia, I., 98. Gregory the Great, Historical Geog. of Miss., L, 432. Gregory the Illuminator, Armenia, I., 98. Gregory XV., Pope, Roman, Catholic Missions, II., 295. Gremer, Mr., Translator, Zulu Version, II.. 545. Grey, Sir George, Governor of Jamaica. Moravian Ml - sions, II., 142. Greytown, Mission Station, Moravian Missions, II , 142. Gribble, J. B., Missionary, Australia, I., 114. Griffiths, D. Translator, 1 , 401 ; Malayasi Version, II., 25. Gring, A. D., Missionary, Rff. (German) Church in the U. S., II., 271. Griqualand, East and West, Africa, L, 20 : Zulus, II., 541. Griqua Tribe, Cape Colony, Africa, I., 20 ; L. M. S., I., 567 Griswold, Bishop, Prot. Ejris. Ch., U. S. A., II., 259. Groenning, W., Missionary, Scan. Luth. Ch., Gen. Coun cil, I , 363. GrOnning, Inspector, Breklum Miss. Soc., I.. 191. Grout, Aidin, Missionary, Zulus, II., 538, 539. Grout, L., Authorof " Zululand," Com/inn u/, I Missions, I., 310 ; Translations of Bible by, Zulus. II., 540. Grundvissk Belief, Danish Mixsion. L, 333. Grunwald, Mr., Translator, Mosquito Version, II.. 149. Guadalajara Mission Station. A. B. C. F. M., L, 80. Guadaloupe, West Indies, II., 470. Guatemala, L, 402 : Pres. Ch. (North), II., 246. Guarani Version, I., 402. Guebres. Mission Work among, Monii ian Mixsionx. II., 146. Guericke, Translator, Mennonif< Mixs. > or., II., 63. Guiana, L, 402. Guinea Coast, I., 403 ; Africa, I., 25 ; Basle Miss. >< ., I., 141 ; Morar. Miss., II., 146. Guinness, Rev. and Mrs. H. G., Founder? F.. Lou. Inst. Mission, A m. Bap. Miss. Union, L, 53; Congo Fret State, I., 319, 320 ; Fast. Lon. Inst.. I., 346, 347. mission stations see also Appendix E. GENERAL INDEX. Col Gujars Caste. Ainu / <<, I.. 34. (iujarat, I., 10:5 ; I nx. C/i. -Scot. (Estab.), II., 239. Gujarathi Language. l,,>H<i, [.,447,448. (Juiarathi Yer.-ion, 1., 403 ; CatcM, I., 537. Goldberg, o. II., Translator, Danish Y< rston, I., 335. (iiilf o! Guinea, Islands of, .4 frica, I., 31. Qulick, L. II.. .Missionary, A. B. S., I.. 64; China, I.,5f,6; A/ //*, A . T , I., 33S) ; Micronesia, II., 100 ; Po/iape Yer- ston, II., 531. Gulick, O. 11., Missionary, Japnn, I., 495. Gulick, P. J., Missionary, I. ,403 ; ,1. B.C.F.M.. I., 80. Qundert, Dr., Translator, Malayalam Version, II., 57. Giiim unyanu, Ruler of <.a/,aland, Africa, I., 18. Gunn, Walter. Missionary, V. ^//i. Church, I., 304. Giuiii, Rev. William, Translator, Futinxi ] ,rxi/m. I.. 3S1. Ganoni: Sitoli, .Mission Station, .V>V/* Ixlunds, II., 170. GQnther, J., Missionary, Australia, I., 114. Guntiir, Station, f. _LM. C%., I., 304 ; FTomon j Work, 1 1., 512. Gurdaspur, Station, Gordon, A., I., 395. Gurhwal, Mission Work in, J/. X C/i. (North), II., 71. Gurhwali Version, I., 404. Gurkhas Tribe, Xepal, II., 166. Gnssmann, Rev. G. A., Translator, Hakka Colloquial Ver sion, I., 40(5. ( ,11 -turns Yasa, Mission Work in Lapland, IRst. Geog. of .)//.., I.. 435. Gnthrie, Miss L. M., Missionary, Meth. TVo/., II., 84. Gutzlaff, K. F. A , Missionary and Translator, I., 404 Hi rlin Miss. Soc., I., 159; China, I., 50(5; Chimi //// J/l*s., I., S7 l ; Chinese Version, I., 270 : Japanese Ver sion, L, 501 ; Medical Missions, II., 55 ; Morar. Minx. II., 145; Nethertandi Miss. Soc., II., 160; Si<w, II. 334 ; Siamese. Version, II.. 330. Gwalior, Mission Station, Sindhia s Dominions, II., 338. Gwamha Language, .Fra; C A. o/ French Switz., I.. 379. Gwamba Version, I., 404. Gybbon-Spilsbury, Rev. J. II., Translator, Quichua Ver sion, II., 264. Gypsies, (rito/iO Version, L, 389. H. Haabar Island, IFes. J/</i., II., 464. Haas, Frederic, Missionary, Persia, II., 221, 222. Hadeeth or Traditions, Mohammedanism, II., 118. Hadendoas, Tribe in Upper Nubia, Africa, I., 11. " Hadikut el Akhbur," Periodical Literature, II., 216. Hadramaut, Arabia, L, 90. Hadjis, Pilgrims to Mecca, Mohammedanism. II., 123. Haegert, Pastor A., J3eM/ SawtaJ J/i*>-., II., 161. Hagenaner, F. A., Missionary, Australia, I., 114, 115. Hai Cheng (U. P. Ch. Scotland), China, I., 270. Haidar All, Mohammedan Usurper, Mysore, II., 156. Haidarabad State, Nizam s Territories, II., 178 ; Woman s Work, II., 510-20. Haig, General, Translator, AW Version, I., 529. Haik, Genealogy of, Armenia, I., 97. Haiku, Mission Station in Hawaiian Islands, Armstrong, E., I., 106. Hainan Island (Pres. Ch., North, U. S. A.), 67ua, I., 268. Hainan Colloquial Version, I., 405. Haiti (Hayti), Mission Work in, African M. E. Ch.. I., 35 ; Wes. Mf-th... II., 459; Went Indies, II., 471; Woman s Work, II., 500. Ilaji. See Hadji. Haji Keuy (Haji Keui), For. Chris. Miss. Soc., I., 376. Hailu(Galla Frcediuan), Translator, GaUa Versions, I. ,384. Hakim Biamr Allah, Author of Druse Religion, Druses, I., 341. Hakka Race, L, 406 ; Work among, China, I., 208 ; Basle Mixs. Soc., I., 141 ; Formosa, I.. 370 ; Hawaii, I., 405 ; Pres. Ch. Eny., II., 237 ; Woman s Work, II., 519. Ilakka Colloquial Version, I., 406. Hakkari District, Koordistan, Yezidees, II., 526. Hakodate, School at, Church Miss. Soc., L, 290 ; Woman s Work, II., I .tx. Halbertsma. Uev. Dr., Translator, Frisian Version, L, 383. Hale, Archdeacon, Australia, I., 115. Hall, Rev. A. J., Translator, Kwagutl Version. I., 538. Hall, Gordon, Missionary, I., 406 ; A. B. C. F. M., I., 66 ; Bombay, L, 175 ; Marat hi Version, II., 33. Hall, J. G., Missionary, Pres. Ch. (South), U. S. A., II., 256. Hall, Robt., Missionary, Bapt. Miss. Soc., L, 134. Hall, W. X., Missionary, I., 406; Meth. New Connexion, II.. 83. Halle, Dnnixl, Minions, I., 431. Hamadan, Mission Work at, Medical Missions, II., 55 ; Persia, II., 551 ; Woman s Work, II., 504. Hambaliyahs, Sect. Mohammedanism, II., 123. Hamberg, Thos., Missionary. China, I.. 260. Hamilton, Mr., Kindness to slaves, Momrian Missions,H., 141. Hamilton, H. P., Bible Agent in Mexico, A. B. S., L, 64. Hamitic Family of Languages, Africa, L, 8. Uamlin, Cyrus, Pres t Robert College, Constantinople, Italics indicate general articles. For mission stations see also Appendix E. I., 353; Schauffltr, W. ff.. II. 314: Turkey, II., 453a , T irkixli Mix*. Aid 80C., II., 451. Hammett, Rev., Missionary, W> -. M th. Miss. Soc., II., 457. Hampton Institute, Am.. _VJ .- . .l*xif.. I., 83. Hamx.e, Founder of Sect, JJi itx>, I., :J41. Han River, Seoul, II., 352. Hanaliyalis, Sect, MofMlmmedanlsm, II., 153. llance Mission, Zulus, II., 541. llancluing (Hanchung-fulu, Diepeneary at, F/ nnds For. Miss. AMOC., L, 385 ; M,<li,;il Mix*., II., 55. Hands, ,L, Translator, I., 407 ; Canarese or Karnata Ver- siow, l.. -.".- . Handt, J. C., Missionary, Australia, I., 113 ; Basl<> Mixx. 8oe., l , 140. HahKchau-fu (Hangchow), Mission Work at, China, L, 249, 508, 2(59, 270 ; 67/i Inland Mixx., L. 573 : Church Mixx. Soc., L, 290; Medical Mixx., II.. 51 ; Pra*. C/i. (Xoxth), II., 555 ; M w/i.// .v ]!>>/, II., 506. Hanifs, Ascetic Fraternity. Mh<untniilttiiix>n, II., 115. Hankow, Treaty Port, China, I., 549 ; Mission Work at, *"/,;//, L, 506, 570, 271 ; L. M. S., L, 567 ; Med. Mixx., II., 51 ; Woman s Work, II., 510, 516. Hannington, J., Bishop, L, 408 ; Church Miss. Soc., L, 286, 287. Hans, Carl Hugo, Missionary, Finland Mist. Soc., L, 3?5. Hanson, A., Translator, .4cer, L, 4. Hanson, Missionary, China, L, 268 ; Pro<. JE>;i*\ CA., Z7. /S. .-I., II., 259. Hanyang, Mission Work in, China, L, 249, 270. Happer, Dr. A. P., Missionary (Pres. Ch., North, U. 8. A.), China, L, 208 ; Medical Miss., II., 50 ; Missionary Con ferences, U , 109. Happer, J. Stewart, Editor "Chinese Evangelist," Peri odical Literature, II., 210 ; U. S. A., II., 446. Hara-kiri, Custom of, Japan, I., 486. Haram or Sacred Territory, Arabia, I., 89. Haratin Tribe, Africa, L, 30. Hardiland, Aug., Translator, Dyak Version, L, 345. Hardin, O. J., Missionary, Syria, II., 377. Hardy, Alpheus, Japan, L, 4% ; Neesima, J. H.. II., 161. Hare, Capt., Missionary, Congo Free State, L, 350. Harms, Louis, Founder and First Director, Herm. Miss. Soc., L, 413, 414 ; N. Ger. Miss. Soc., II., 181 ; Finland Miss. Soc., L, 371. Harms, Theodore, Successor to Louis as Director, Her- mannxburri Miss. Soc., I., 414. Haroun er-liasheed, Mohammedanism. II., 120. Harpoot (.Harpfit), Armenia, L, 105 ; Woman s Work, II., 495. Harpster, J. H., Missionary, Evan. Luih. Ch., I., 364. Harpur, Dr., Missionary, Church Miss. Soc., L, 289. Harris, Rev., Missionary, Commerce and Missions, I., 310 ; Murder of, at Eromanga, L. M. S., I., 561. Harris, Bishop, Formal Organization of Mission at Yoko hama, Meth. Epis. Church (A r ortK), II., 74. Harris, Ira, Missionary, Syria, II., 377. Harris, Townsend, American Treaty Made by, Japan, L, 491. Harris, Rev. T. S., Translator, Seneca Version, II., 321. Harrison, Charles, Missionary, Massett, II., 39. Hart, V. C., Missionary, Meth. Epis. Church (Xorth), II., 73. Hartley, R. G., Missionary, L, 410. Hartman, Mrs., Missionary, L, 410. Hartwell, Rev., Translator, Foochow Coll. Version, I., 375. Hasa, Unhealthfulness of, Arabia, I., 90. Hasbeiya, Ford, J. E., L, 375 ; Woman s Work, II., 493. Haslep, Dr. Marie, Woman s Work, II., 510. Hass. L. G., Missionary, J)ani>th Missions, I. ,331. llasskeuy, Division of City, Constantinople, L, 352. Hastings, Parish (Sierra Leone), Church Miss. Soc., I., 284. Hastings, E. P., President Jaffna College, Ceylon, I., 410. Hastings, Warren, Northwest Pr&vincet, II., 182. HaeweU, Rev. Mr., Translator, Perju Version, II., 212 ; Talaing Version, II., 380. Hatti Hu mayoun, The, Principles of, Turkey, II., 419. Hatti Sherif of Gulhane, Turkey, II., 419. Han Hau Superstition, Church Miss. Sx., I., 5i). S : .\--/r Zealand, II., 173. Ilauge, Hans Nilsen, Revivalist, Norway, II., 184 Hausaland, Africa, L, 26. Hausa Version, L, 411. Hausen, Rev., Missionary, Australia, I., 114. Hausmann, Rev., Missionary, Austi-iiUa, I., 114. Havelock, General, Sfars&man, .loxlutit, II., 30. Haven, Jans, .Missionary. l)nitix/i Mixions, I., 331 ; Mornr. Mixxions, II., 143. Havre Exhibition, Bible Stand at, Bible Stand, Cnjxt. Pal., L, 168. Hawaiian Evangelical Association. L, 415 : .1. Ji. C. F. M., I., 73. Hawaiian Islands, A. H. C. F. M., L, 73 ; Am. ^fi*x. Axxa,-., I. ,83; Cominm t tun! Mixxiimx. I.. 311 ; Forlus, A. o.. I. t 575 : Maoris, II., 35 ; liichards, \\ m., II., 584 ; Wom an s Work, II., 494. G52 GENERAL INDEX. Hawaiian Language, Dictionary of, Andr, H-X, L., I., 86. Hawaiian Version, I., 412. llaweis, Dr.. KllVcl of Sermons Preached by, ,1. It. C. F. .I/., I., (id: /.. I/. &, I.. 555. Hawke. \Vin., Secretary. /, //,/, stand. Crii*t. I d!., I., 107. Hay, Rev. J., Translator. Tilni/u I- /.,;,<,,, |i..3!)l. Haynes, Kdmnnd, Site for Mission Slalio:; Given liy, Minn//. Tabor, II., 150. Hayward, Rev., .Missionary. /.. .1A X.. ].. 55". Hazlewood, Rev. D.. Translator. Fiji \creion, T.. 371. Hebrew Christian Work in New York. Jrirs, 1., 513 ; Chris- lian Mission in ( hicaL o. ,h 11:1. I., 514. Hebrew Version, L, 418; New Test, 7t>*, I., 508 : Judiro- Spanish, Schaujfltr, W. <!., II., 314; Translation,, 11., aw. Heddington, Station, J/eM. /> *. r/,///v// i.W//, >. II., c,s. Hedstrom, Olof Gnstav, Missionary to Scandinavian Sea men in New York City, Melh. Spit. Church (Xortln, II., 79. HeL ele, lii v., Missionary, Basle Miss. Soc., I., 140. Ih gira, The, Mohammedanism. II., 110. Hei _ erd, Henry, Missionary, Eran. Lutli. Cli., I., 304. Heimin, or Common People, Japan,, I.. 4bo. Heinze, Dr., Missionary, Basle Miss, Soc., I., 141. lleja/.. Arabia, I., 89. Hejdenborg, P. F., Missionary, Persecution of, by Lu therans in Sweden, A. B. M. "U., I., 50. Ilelic, Lukas, Translator, Bohemian Version, I., 173. Helm, Benjamin, Missionary, Pres. Ch. (South), L . S. A., II., 254. Helping Hands Association, Woman s Work, II., 493. lldsingfors. City, Finland, I., 371. Heltai, C., Translator, Hungarian Version. I.. 442. Hemel eu Aarde, Asylum for Lepers, Lepers, Moravian Mission to, I., 544. Heniemvay, Asa, Missionary, Siam, II., 334. Henderson, Rev. Alexander, Translator, Mosquito Version, II., 149. Henderson, Dr. James, Medical MteetoiU, II., 51. Hennessy. Sir J. P., Description of a Mohammedan Uni versity by, Africa, L, 9. Henrik, Bishop, Finland Missionary Society, L, 371. Henry, Rev., Missionary, L. M. S., I., 550. Henry Reed. Steamer, A. B. M. U., I , 53 ; Congo Free Slate, I., 320 ; E. Lon. Institute, L, 348. Henry, St., First Bishop of Abo, Medieval Missions, II., 48. Henrysburg, Addymaii, John, L, 5. Uenzada, Mission Station, A. B. M. U., L, 49 ; Burma, I., 221. Hepburn, Dr. J. C., Translator, Japan, I., 492 : Japanese Version, I., 501 ; Pi-ex. Ch. (North), U. 8. A., II., 251, 253. Heraclius, Emperor, Maronites, II.. 35 ; Letter of Moham med to, Mohammedanism, II., 113. Herald, New York, Expedition to Africa, Contjo Free State, I., 317. Herero Mission, Rhenish Mission Soc., II., 281. Herero Version, I., 413. Hereros, Bantu Tribe, Africa, I., 21 ; Fin. Miss. Soc.., I., 372. Heretical Sects, Historical Geoff, of Miss., I., 430. Heretics. Attitude of Cath. Ch. toward, lioin. C ath. Miss., II., 295. Hermann, Rev. J., Translator, Alfuor, I., 41. Hermannaborg Missionary Socie ty, I., 413-410 ; Origin, 413 ; General Constitution, 414 ; Missions to Africa, Gallaland, Zululand, Beclmanaland, 415. Ilermannsburg, Station, Zulus. II., 543. Hernandez, Alijo, Missionary, Meth. Ejris. Ch. (Smith), II., 82. Heron, Dr. J. \V.. Medical Missionary, Korea, I., 534. Herrick, G. F., Translator, Turkey, II., 423 ; Turkish Version, II., 425. Herrnhut, Finland Miss. Soc., I., 371 : Morar. Mixxi ms, II., 130. Herschell, Ridley, Founder London S. P. G. ainon:: Jews, Jews, I.. 509. Hershon. P., Translator. Judcfo-Polish. I.. 5H>. llervey Ids., Native Teachers Sent to, Lon. Miss. Sac., L, 500." Hcrvey, \V., Missionary, L, 416 ; Ahrnadnayar, I ., 33. Herzegovina or Hersek, L, 416. Herzuge, John, Translator. .! miff o- German, I., .">li;. lletherwick, Rev. A., Translator. Yno Virxio/i. II., 525. Heyer, C. F., Missionary, Eranijdical Lnt.li.. Ch., L, 864. Heydc, A. W., Translator Moravian Missions, II., 145; Tibetan Vow,,. ll..3 .4. Hiacoomes, First Native 1 readier, Indian*, I.. 155. Hiekok, Henry and Wife, Missionaries, .)/. /;. Cl,.(\<,rtln, II., 72. Hicks. General, Expedition to Soodan, s/md in Historical slat,-/! ,,f, II., 352. Highways and Hedges Mission, I., 417. Hitarion, Archbishop of Ternovo, Translator, <,r,,k !"./- nilHtS, I., 400. Hill. JohnC., .Missionary, Pres. Ch. (Xortln, r. .s . A., II., 240. Hill, J. II., Missionary, L, 417 ; Greece, I., 3% ; P. E. Ch., U.8.A.,IL, 25:1. Hill, R. A., Missionary. I . / . Cli., I . S. A., II., 43. Hill, 1, ouiaii l. i;,ii,iioi<!, Tract Boc.. II.. 27s. Hill, Rev. S. J.. Translator, ISi iKjali Version, I., 151 ; L. M. .V , I.. 504. Hill TiplM-rah. Native Principality, li.mj i!. I.. 111). Hill Tribes, .l.w//;,. 1.. ins; linrma, I., 21 J ; Social Con ditions of, 1\ /,u>-iii Hi/In. I., 525. Hilo, C(xni Titus, I.. 305 ; Hoys Boarding School at, I.I/HKIII. I). /, .. I., 57 2. Ilimyarite Kingdom, Ahytsinia, I., 3 : Mohammedanltm, II., J14. Ilinderer, R,ev., Translator. V<i>ul,<i \ <r*i >ti, II...V.".!. Hindi Language, Iml m, I., 447. Hindi Version, I., 41M. Ilindranres to Missionary Work, China, I., 271. Hinduism, I., 418-420 : Different from lirahminism. Jls ; Historic Development, 418 ; Vedus, 418; Caste System. 418; Relation to Buddhism, 419 J < <M|C of Mann, ll .i ; lai>anas or Six Schools, 410; Laws of Mann. 1-ji ; Fully Devdoiwd Hindu System. 4^1 ; Maliabarata, 422; Bhagavad Gita, 422 : Subtle Influence of the S\> teni, 422 ;" lieforms and Changes. 42- ! : Sikhism, 4ii ; Bralimo Soinaj, 42. ): Arya Somaj. 121: Contrasts of Hinduism and Christianity, 421 ; Relation of to JJnddh- ism, Buddhism, I.. 207; of Tamils, Ceylon, L, 2lo : in Malabar. Tr<ir<n,riii;-. 1 1. ,408. Hindus, Africa, I.. S : B<l/r. I., 145 : Ca^unir. 1.. 2*;: Chkota-Naymtr, I.. 215 ; j,,,r,a. I.. i:,i ; Sind, n.. 888. Hindustani. Nizam s Tn rHnrim, II., 178. Hindustani Version. I., I . 1 .. Hinghwa, M. E. Ch., North, U. S. A., Chirm. I.. 2011. Ilislop, S., Missionary, I., 420 ; / /<. ! / Cli. af *<<,!., II., 240. Ilislop Missionary College, Hislop, S., L, 427 ; I res. Free Ch., Scot., II. , 240. Historical Geography of Missions, I., 427-30 : Definition, 427; The Pentecostal Church, 427 ; Apostolic Church, 428; The Aute-Nieene Church, 429; The Imperial Church, 430 (Nestorians, 430; Armenians, 430 : Goths, 431 ; Abyssinia, 431 ; Arabia, 431 ; England, Scotland, Ireland, 431 ; lona, 432) ; The Feudal Church, 432 (Islam, 432 ; China and India, 432 ; Scandinavia, 433 ; Slavs, 43l; Russia, 433; Poles, 433; Greenland and Iceland, 434) ; The Crusading Church, 434 (Crusades, 434; Seljuk and Ottoman Turks, 4:34: Mongols under Genghis Khan, 434 ; Saracens, 435 ; Wends. 43.J : Fin land, 435 ; West Coast of Africa, 435) ; The Colonizing Church, 435 (Russian, 435 ; Roman Catholic, 435 ; Protestant, 435 ; Dutch, 430); The Organized Church, 436 (Propaganda, 430 : Moravian, 430 ; English, 430). Hitchcock, 11. R , Missionary, L, 436. Hittites, Armenia, I., 97. Hobbs, John, Missionary, \nr Zealand, II., 172. Hober, Pastor, Brtklinii Miss. Soc., L, 191. Hobson, B., Medical Missionary, L, 430 ; Chum. I.. 2i;:> : L. M. S.,\., 506. Hocker, Dr. Frederick William, Attempt by, to Found Mission in Abvssinia ; Morarian Misfioit*. 11., 14H. Hodgson, Archdeacon, Translator, Su-ahili Version, II., 370. Hoernle, Rev. J., Translator. Hindustani Version, I , 420. Hoffmann, William, Inspector, Basle Miis. .b w., I., 137, 138. Hogg, John, Missionary, Bliss, I. G.,I.,1~0; U. P. Ch., U.S. A.. II.. 4:!2. llogt , Ouintin, Expenses of Mission Work Defrayed by. Sforaeian Miamont, II., 138. IIo<_ oli! Island (Rnki. Micnmtsia, II., 99. Hoisington, II. R., Missionary, I.. 430 ; Madura. L. 21. HokchiaiiL . M. K. C h., North. V. S. A., Chii.,1. I.. 20 .i. Holagoo (Htilaku Khan). Overthrow of Baghdad 1 y, Mohammedanism, II.. 120. Holden, R., Missionary. Brazil, 1.. UK). Holkar, Dominion of, "Xutir, slat,*. II., 161. Holland, B. F. B. s.. \ , 2m ; .1, w, \ . .M2. Holly, lit. Rev. James Theodore. Colored Missionary, /Yo/. F.pi". Cli.. r. ,V .1.. II., 20(1. Hclmes, (i. W., Missionary. .M,ili,-nl Mi*x.. II . ,V>. Holt-Yates, Dr. and Mrs., Missionaries. _\ unnirii/, h. II.. 190. Home Missionary Society, ,/u/jun, I.. 497. Home Missions,]., 437 ; Pn-*. Cli., Canada, II., 2: id : r. .v. .1., n.. i;r.. Homes, Improvement of, by Mission Schools. WomaiCt \\nrk, II., 4SJ. Ilonan Province, China, I., 24S ; Mission Work in, I r-s. Cli. in Canada. II.. 2:C. : \\,nai, x W,,rk. 11 . 51 I. Honda, Rev. Yoitsu. ordination of, Mtt/i. f. j>i. Chmrch (\<>r/lD, II., 74. Honduras, Mission Work in, HVx. Mt-tli. Mixs. ., II., I.V.I. lion- Ron-. A. B. M. I ., I.. 51 : I. /, . C. / . >/.. [., > : Bonney.S. ir.. i.. i;; ; Burns, n. c. [., W8j china, 1.. 2:.o. 253. -, iiii, 2i.s. 20!). 27n : Woman s ^^ ork, II., 518. Italics indicate general artid<x. Fr mission Nations *: also Appendix E. GENERAL INDEX. 653 Honolulu, Mission Work in, Bingham, II., I., 168 ; Forbes, A. O., I., 375. Hooker, Kev. Thos., Exile of, from England for Noncon formity, Eliot, John, I., 354. Hope Fountain, Station. L. M. S., I., 568. Horden, Bishop John, Translator, Cree Version, I., 326. Hornsyld, Church Dedicated, Metfl. JDpiS. Church (Norlln, II., 80. Horton, Rev. Azariah, Missionary, Pri-s. < h. (North*), U. S. A.. II., 243. Hoehangabad, Mission Station, Friends For. Miss. Assoc., I., 381. Hospital, The An Tin;:, Pekin, Muliml Mission*, II., 51. Hospital, Canton, Medical Missions, II., 50, 51. Hospitality among Arabs. Arali m. I., 91. Hottentot-Bushman Race, L, 438-40 ; Khoi Khoi, 438; Origin of Name, 439 ; Resemblance to Egyptians, 439 ; Nainaquas, 440: Africa, I., 8, 20, 21 ; Bantu Race, L, 123 ; Philip. ./., II., 227 : \ <md< rk<-tnp, II., 449. Hougvaldstau. .Jon.. Norway, II.. is I. House, S. It., M.D., Missionary, Pres. Ch. (North), V. S. A., II., 2.50 ; Siam, II., 335. House, J. II., Missionary, Turkey, II., 423. Houston, J. T., Missionary, Brazil, I.. 1S9. Houston, M. II., Missionary, Pres. Ch. (South), U. S. A., II., 254. Houston, S.. Missionary, Greece, I., 398. Hovas, Killing Tribe, Madagascar, II., 4. Howard, Dr. Leonora. Woman * Work, II., 499. Howe, Rev. W.. Translator, Tahiti Version. II., 380. Ho Wegbe, Station, North German Mi**. NW., II., 181. Howell, J. B., Missionary, Brazil. I.. 183, 189. Howland, W. S., Missionary, I., 440. Rowland, W. W.. Missionary, Music and Missions, II., 154. Hsiao Tien T/u, B. M. S., Sag., China, L, 209. Huahine, Mission Work, i. JK /!?., I., 556, 558. Huaiching. Pres. Ch. in Canada, China, I., 270. Hubrii:. Missionary, litrliii Miss. Soc., I., 160. Hulm, Tribe, Africa, I.. 29. Huchow, A. B. M. U., China, L, 268. Hudson s Bay Version, I., 441. Hue, Capital City, Annam, I., 88. Hughes, Rev. Jos., Secretary, B. F. B. 8., L, 195 ; Relig ious Tract Soc., II., 278. Hughes, T. B., Missionary, Punjab, II., 263. Ilukuff, Henry, Missionary, Moravian Mission-s, II., 146. Hulaku. See llolagoo. Human Sacrifices, Orissa, II., 201. Hume, R. W., Missionary and Editor, L, 441 ; Periodical Literature, U., 216. Huuipata, Station, Africa, I., 22. Humphrey, Dr., Baptized First Convert at Bareilly, Meth. Eins. Church (North), II., 70. Hunan Province, China, I., 2-49. Hungarian Christianity, Medieval Missions, II., 49. Hungarians, Union of, with Croatians, Croats, I., 327. Hungarian Version. L, 441. Hungary, Christianization of , Historical Cfeog. of Miss., L, 433. Hung Sin Tsuen (Hung Sin Chuen), Leader of Tai Ping Rebellion, China, L, 253, 269. Hunt, Rev. J., Translator, Fiji Version, L, 370. Hunt, P. R., Missionary Printer, I., 442. Hunter, Archdeacon, Translator, Cree Version, I., 326. Hunter, Dr., Dispensary Work in China, Pres. Ch. (North), U. S. A., II., 253. Hunter, Robert, Missionary, Pres. (Free) Ch. of Scotland, II., 240. Hunter, Thomas, of Sialkot, Missionary Martyr, Pres. (Estab.) Ch. of Scotland, II., 239. Hunter, Rev. W., Translator, Kaffir or Xosa Version, L, 520. Hunter, Sir William, Mohammedanism, II., 122, 125. Hupeh, Province, China, I. ,,249. Hu Po Mi, First Native Itinerant in China, Meth. Epis. Church (North), II., 72. Hurda, Station, For. Chris. Miss. Soc.. I., 376. Huron Tribe, General Dispersement of, Indians, Ameri can, I., 475 : Missions to, Indians, Am., I. 473, 475. Huss, John, Reformatory Movement of, Bohemia, I., 172 ; Moravian Ch. Founded by Followers of. Moras. Missions, II., 129, 145. Hussite Wars, Bohemia, L. 172. Hutcheson, Rev., Translator, Chamba V< rsion, I., 244. Hutchinson, Rev. A. B., Translator, Canton Colloquial, or Punti Version, I., 233. Hutchinson, Rev., Missionary, M. E. Ch. (North), II., 75 ; Mexico, II., 97. Hutter, E.. Translator, Hebrew Version, L, 412. Hyderabad, Hydrabad. See Haidarabad. Hyksos, in Egypt, Africa, L, 10. Hymnology, Japan, I., 500. I. laian or Uvea Version, I., 442. Ibadan, City, Africa, L, 27 ; Ch. Miss. Soc., I., 28. Italics indicate general articles. For Ibn Howas, Jewish Proselyte, Abystinia, I., 3. Ibn Said, Traveller, Africa, L, 7. I bo Version. I , 443. Iceland, I., 443 ; Supplied with Copies of the Scriptures, B. F. B. S., L, 19!). Icelandic or Norse Version, I., 443. Ichang, Kst. Ch. of Scotland, China, L, 270. Iconium (Konieh), City, Caramania, I., 234. Idda (Niger), Church Minx. Soc., L, 285. Idlib, School at, Nusairiyeh, II., 189 ; lief. Pr,-s. Ch. of Scot , II., 274. Idolatry, African, Africa. I.. 9. Idols, Manufacture of at Birmingham, England, Ch. Miss. Soc., I., 286 ; Destruction of, Madagascar, II., 5 ; Wor ship of, New II- brides Is., II., 168 ; Abandonment of in. Friendly Is., We*. Meth. Miss. Soc., II., 464. Idzo, Language, L, 443. Ifumi, Station, Zulus, II., 538. Igawa. Tribe, Africa, I., 26. Igbira Version, I., 444. Ignatieff, Count, Russian Ambassador, Turkey, II., 419. Ihle, Missionary, Danish Missions, I., 333. Ijaye (Toruba), Church Mix,*. Soc., I., 284. IkwezI Lamaci, Station, Younrj Men s For. Miss. Soc., II., 533. Ilesha (Yoruba), Ch Miss. Soc., L, 284. Illyricum, Albania, I., 35. Ihninski, Prof., Translator, Kazan-Turki Version, I., 523. Imbert, Bishop, Seoul, II., 323. Imerina Province, Madagascar, II., 4. Imeritians, Race, Caucasus, I., 237. Immigrants, Work for, United States of America, II., 435. Imperial British East Africa Company, Africa, L, 15. Imperial City, Peking, II., 213. Imperial Church, The, Historical Geoq. of Miss., I., 430. Impolweni Mission, Pres. Free Ch. of Scotland, II., 241 ; Woman s Work, II., 522. Inanda, Girls Boarding School at, Woman s Work, II., 495 ; Zulu*, II., 541. " In Darkest England and the Way Out," Booth s Plau Set Forth, Salvation Army, II., 307. Independent Republics. West, Indies, II., 471. Independent Sikkim, Pres. Ch. Scot. (Estab.), II.. 239. Independent Work in China, China Inland Mission, L, 271. India, L, 444-453 ; Geography, 444 ; Political Divisions, 445 ; Tables of Area, Population and Density, 445 ; Cen tral Provinces, 445 ; Coorg, 440 ; Population, by Races and Religions, 446 ; Languages, Aryan (Bengali. Hindi, Marathi, Uriya, Assamese, Sindhi, Gujarati), 417 ; Dra- vidian (Tami l, Telugu, Kanarese), 448 ; Jungle Tribes, (Gonds, Khonds, Rajmahals, etc.), 448 : Religions, 448 ; Civilization, 449 ; Morals, 450 : Aboriginal Tribes, 450 ; Thugs, 4.50 ; Demon Worship, 451 ; Relations of Aryans to Early Inhabitants, 451 ; English Occupation of, 451 ; East India Company, 451 ; Mission Work in, A. B. C. F. M., I., 69 ; Bap. Miss. Soc., I., 134 ; Basle Miss. Soc. t I., 141 ; Breklum Miss. Soc., L, 192 ; B. F. B. S., I., 202 ; Ch. Misf. Soc., I., 290 ; Coke, Titos., 1., 307 ; Fetich- ism, L, 368 ; Liquor Traffic, I., 550 ; Lon. Miss. Soc., I., 563 ; Medical Miss., II., 52 ; M. E. Ch. (North), II., 69 ; Miss y Conferences, II., 105 ; Music and Missions* II., 153 ; Pres. Ch. (North), II., 247 ; Rom. Cath. Miss., II., 288 ; Salvation Army, II., 304 ; S. P. G., II.. 348 ; Strict Bap. Miss., II., 364 ; U. P. Ch. Scot.. II., 430 ; U. P. Ch., U. S. A., II., 431 ; Wes. Meth., II., 467 ; Woman s- Work, 479-523 ; Zoroasf nanism, II., 537. " Indian Evangelical Review," Periodical Literature, II., 216. Indian Female Normal School and Instruction Society^ Woman s Wort:, II., 491. Indian Mutiny, A. B. M. U., I., 50. Indians, American, I., 452-476 ; Origin, 452 ; UNITED STATES, 452-71 ; Population and Statistics, 452 ; Religion, 453 : Missions, Early, 453 ; Spanish, among the Zunis and in Florida, 453 ; Jesuits in the West, in Quebec, and on the Great Lakes, 454; Protestant Work in New England by Meyhew and JohnEliot, 455 ; Soc. for Prop, the < kw. in New England, :57 ; Moravians, 457 ; Jesuits in New York, 457 ; Pennsylvania, 458 ; Ohio, 459 ; Georgia, 4.V.I ; A. B. C. F. M., 459 ; Am. Miss. Assoc., 462 ; Presbyte rian Church (North) Home Missions, 463 ; Presbyterian Board (North) Foreign Missions, 464 ; Presbyterian Church (South), 465 ; Mennonites, 465 ; Woman s Na tional Indian Assoc., 466 ; Woman s Executive Comni. of Home Miss., 466 ; Protestant Episcopal Church, 400 ; American Baptist Home Miss. Soc., 407 ; Meth. Epis. Church (North), 468 ; Friends, 470 ; American Unitarian Assoc., 471 ; Contract Schools, 471 ; United States Gov ernment, 471 ; Hampton Normal Training Institute, 471 ; CANADA, 471-76 : Population, 471 ; Missions of French Jesuits, 471 ; Abnakis Mission, 472 ; French and English War, 473 ; Huron Mission, 473 ; Recollects, 473 ; Quebec, 47 4 ; Iroquois Massacre, 474 ; Prote^u. iL Missions, 470 ; .1. B. C. F. M., L, 81 ; Am. Miss. Assoc., I., 83 ; Morar. Miss., II., 134 ; Pres. Ch. Canada, II., 235; Pres. Ch. (North), U. S. A., II., 245; Xuuch, mission stations see also Appendix E. G54 GENERAL INDEX. Ifi-nry, II., 207; U. X. A., II., 434 ; Whitman, J/., II., i72: zelsberyer, /;<//;</, n.,5;r>. Individual Blement, Mitl>dxf .)/;. Work. II. ,85. Individual Societies. Oryaniz.of Mix*. \Vink, II., I .i.V Indo-I ortUL iieM- \ ersion, I., 470. Indori 1 , < ity. Mission Work in. / /<*-. ch. in ( <iii<nl<i. II.. -,:; l : Woman s M >>//-, II.. :.i t. Industrial and Commercial Commission, Bunk Miss. Soc., I., 139. Industrial Education, Lan-dal.. 1.. 570 ; Methods of Minx. }\ork, II., * 8 : }Vi,man\t IIV-/7,-, II., 4si. Intideles, Attitude of Calh. Ch. in Relation to. Hmn. Cut//. .!/;.. II.. -.".!:>. Ing, John, Mi.-sionary. M lli. K/iii. Churcfi (North), II. ,74. Ill-rails, Missionarv, A. II. M. I ., 1., 50. In-alls, Mrs. M. I ,.. Work at. Thoii-y.e, A. 11. M. P., I., 47. Inirchung M- K. Ch , North, U. S. A.), China, I., 2011. In-rlis, Rev. John. Translator. Aniih/nm Version. I., S7 ; ^ ,/</;, . .A, I., 386 ; JV?M) Hebrides Mission, II., 109. Inhamliane, Town, Africa, I , .18 ; .-1. #. (7. .F. JT., I., 79. Inland or Interior Mission, Zulus, II., 541. Innocent, John, Missionary, Meth. New Connexion, II., 83. Innocent, the Metropolitan, Translation by, Aleutian, I., 39 Inslee, Elias B., Missionary, Pres. Ch. (South), U. S. A., II., 254. In-titucio International, Santiago, II., 311. Institnta Judaica, Jaws, I., 511. Intercourse among the Chinese, China, I., 203. International Medical Miss. Soc., I., 470. International Missionary Union, I., 477. International Bible Heading Assoc., Sunday-Schools, II., 369. International Committee, Young Men s Christ. Assoc., II., 530. Inter-Seminary Missionary Alliance, Young Men s Christ. Assoc., II., 532. Inyati, Mission Station, L. M. S., I., 568. loha Monastery, Medieval Minion*, II., 44. Iquiqne, Mission Station, Taylor, Bishop Wm., II., 388. Iran, Persia, II., 217. Irenanis, Testimony to Spread of Gospel, Hist. Geog. of Miss., I., 429. Ireland, Conversion to Christian Faith. Historical Geog. of Mi,is., I., 431 ; Mediaeval Missions, II.. 44. Ireland, W. B.. Missionary, I., 478 ; Zulus. II., 540. Irish Church, Great Missionary Zeal, Historical Georj. of Miss., I., 432 ; in Middle Ages, Mediaeval Missions, II., 44. Ironsides, S., Missionary, New Zealand, II., 173. Iroquois, Mission to, Indians, American, I., 475. Iroquois Version, I., 478. Isaac, Patriarch of America, Translator, Armenian Ver sions, I., 105. Isabel Version. I., 478. Isabella Fisher Hospital, China, I., 269. Iscanderoon, City, Alexandretta, I.. 40. Isenberg, Rev., Missionary, Abyssinia, I., 3. Isenberg. Rev. C. W.. Translator, Sindhi Version, II., 338 ; Ware Version, II., 395. Iseyin (Yoruba), Church Mi in. Soc., I.. 284. Ishagga (Yoruba), Church Miss. Soc., I., 284. Isinhlwenga Language, Africa. I., 18. Isisena Language, Africa, I., 18. Iskenderbeg, or Prince Castriotes, Albania, I., 36. Islam, I., 479 ; Successive Conquests of, Hist. Geog. of Miss., L, 432. See Mohammedanism. Isle of France, (see Mauritius), Africa, I., 32 ; Journey of Judson and Rice to, A. B. M. U., L. 44. Isles, Samuel, Founder of Mission in Antigua, Moravian Missions, II.. 140, 141. Ismail Pasha. Improvements made by, Cairo, L, 225. Ispahan, Mission Station, Ch. Miss. Soc., L, 289 ; Persia, II., 218. Isuhu Version, I.. 470. Itala, Latin Versiot , I., 542. Italian Travellers, Africa, I., 7 Italian Version, I , 479. Italy, Protectorate of. Abyssinia, I., 4 ; Mission Work in, A. B. C. F. M., I., 80 ; B. F. B. S., L, 201 ; M. E. Ch. (Xorth), II., 78; Pres. C/i. <>//<). II.. 255 : Interest of in Eastern Question, Turkey, II., 421. Ittu Galla, Dialed, dalia Version, L, 384. Ivory Coast, Africa, L, 28. J. Jacobite, I.. -Ho. Sect, .1. B. C. F. M., I., 76; II., 34; Mesopotamia, U., 96 \ Syria, II.. 375; Turk,y, II., 415. Jacobliff, Prof., Translator, Tchiiraxh V-r.-iun. II., 390. Jacobs-. Lodwig S., Work in (;ermany, JAVA. FJI /S. Clmrrh (North), II.. 7-s. Jackson, K. U., Missionary. Chr<-h Mixx. HOC., I.. 2S .i. Jackson, Sheldon. Missionary. Indianx. Annriran. I.. 1ft!. Italics i general Fur Jaeger, Rev., Missionary, Basle Miss. Soc., I., 111. Jaeschke, H. A., Translator, 1.. |so ; Ti tnn \ >r.-ion, II., .T.I I. Jail. Tribe. KiHirdixtitn, I.. .V!I. Jalla Medical Mission and Hospital, I., 480 : .I/. /. .l/;.^.. II... ,4; Tabi-etha Mission." \\<it,,an .< \\il;. I! JatTna. Station, .1. /, . r. / . I/.. |.. ;o ; Osvton, i /fas/i/if/x, F. / ., L. 410: M >///</, V !>,//-. II.. 5n; : ( Icire at. liatticottn, L, 144; Ceylon, L, 212; Muham meilanisni, II., 124. Jiiger, I . I ., Missionary. Itan txli Mi-*ions, I., 331. Jagiranath (Juirgernaiit ), Orixxa. II.. 2o2. Jaghatai-Turki (Tartar) or Tekke Turcoman, I., 4*1. Jains, Sect, [., 481 ; Calcutta, I., 227 ; Madras l r<s., II., Jaintia Hills, U c/s/f Pres., II., 454. Jaintia Tribe, Assam, L, 108. Jak usidse, Translator, Osxt.t. II., 204. Jallonke, Tribe, Africa, I., 29. Jalna. Mission Station. Woman * Work, IT., 49:2. Jama-el-Azhar, University of, Cairo, I.. 225. .Jamaica, Mission Work in, ..Iwi. Mix*. Assoc., I., 83; Morar. Miss.. II.. 140: n/. / /*>. Ch. Scot. II.. 2*. : JIV*. .WA. .)/;.. c., ii.. i.v.i : li . Indies, II., i .:i. Jamaican Bap. Miss. Soc , W. Indi.x. II.. |r,<i. James. John AiiL ell. li. F. B. S.. L, 1% : Evan. AHianC-, I., 361. Jami, Author, Dervish, I., 338. Jamieson, John, Missionary. /v,x. Chnrrh in Canada. II., 234. Jauicke, Johann, School Established by. flux!, Mixx. ., L, 137 ; Originator of the Missionary Movement, in Ber lin, Berlin Miss. Soc., L, 155 ; North << rma.ii Mi-*. Soc., II.. 180. Janina, Lake and Town, Albania, I., 35 ; Greek Colony at, Albania, L, 37. Janissaries, Defeat of, Turkey, II., 418. Janvier, Levi, Missionary, I., 481. Japan, I., 482-501 : Geographical Position. 482 ; Physical Features of the Country, 482 ; Climate, 483 ; Flora". 4M : Fauna, 484 ; Population, 484 ; Physical Characteristics of the People, 485 ; Hara-Kiri, 486": Moral Habits. 4sr, : Religions, 480 ; Government, 480 ; Political History. 4^; : Aborigines, 487; Korean Immigration, 487 : Mikadoe, 487 ; Buddhism, 488 ; Roman Christianity, 4X9 ; Pagan Reaction, 489 ; Jesuits Burned, 489 ; Wholesale Destruc tion of Christians, 490; Tokugawa Regime. 490 ; Ty coons, 490; Causes of Renascence, 490; Roman Cath olics since 1859, 491 ; Greek Catholics. 491 : Protestant Christian Missions, 492 ; Revolution of 1868,488 ; Soeiety and Morals, 493: Difficulties of Mission Work. 494": Summary of Results, 1859-72. 494 ; 1872-90, 495 : United Church, 495 ; Methods ar.d Results, 1872-90 ; Literature and Publications, 5011 ; Bible in Japanese, 500 : Am. Bap. Miss. Union, L, 52; A. B. S., I., 64; A. li. 0. F. M.. I., 79; Am. Chr. Conn-n/ion, L, 83; B. F. B.S.,l., 203; Buddhism, I., 211 ; Ch. Mix.-. ,sc., I . 290 ; Medical Missions, II., 55 ; M. F. Ch. ( \ortfrt, II., 74; M.E. Ch. (South), II., 82; Pnx. Ch. (South), II.. 257; l!<lat. of Miss, to Gorts., II., 274; Rom. Cat//. Mix.-.. II., 293; S. P. G., II., 349; &&gt;. li ij t. C.,,,.-.. II r. P. Ch., Scot , II., 431 ; r/nr. Gen. Com:, II.. 447 ; Williams, S. II"., II.. 414 ; Woman s Work, II., 470-523. Japanese LaiiLrnaL e. Mnn, L, 33 ; Hymn-book, BrOn-n, JV., L, 20(5 ; Bible, Trans, find Her. of Bible, II., 402. Japanese Version, L, 501 ; _4. B. S., I., 04 : Ja/>an, I.. 491. Japel and Kumerdy, Translators, Slovenian Version, II., 345. Jarabut, Capital of the Senoussi Sect, At rica. I., 31. Jarett, K. W., Missionary. I . I . Ch. *<;,/., II.. 430. Jatki or Muitani Version, L. 502. Jats, Caste of, Aj/nrre, L. 34. Java, L. 502 : Mission Work in, Abeel, I., 1 : />"/. /, Mi*s. Soc., L, 344: Fnn.h, Miss. Soc., I., :;:.s : Mnuionitf Mixx. She.. II., (i3 ; Mohantin-danixm, II.. 125. Java Comite, I., 5o3. Javanese Version. L, 503. Jav, Hon. John, Presidc-nt. Fran </, li, -at AllianCi, I. ,362. Jebel Toor, District, fezidett, II . .V. s. Jellaluddin. Author of Mcsnr\i, l>,ri-ish, I.. : ,::s. Jellasore, .Mission Station, Fr n tll Jla/i. Fur. Miss. Soc., L. 37S. Jenkins, Rev., Missionary, M. F.. Ch. (Sontln, II., 81. Jenkins, Rev. John, Reviser, lirilun V-rxjnn, I.. 1!. Jenkyns. ( apt. Francis. KtVorts of in Behalf rf \l A. B. M. T.. L, 49 : Assam, I , 109. Jensen, Pastor. Jin kin m Mixx. ,s w., I., 191. Jensen, H. G., Missionary, l>anixh Mixxi<mx. I., .3:62.333, 334. Jeremiassen, Mr., Translator, China. I., 208 : Hainan Col- lit/inini \ , rsion, I., 40.1. Jerome, Translator, /, /// /. Virain/i, I., 542; Trait- Her. of liibl, , II.. 401. I . . Jerusalem, i.obat. S.. L, 31K) ; Mid. Missions, II.. 53; Moab Misxion, II., Ill ; Conquest of, .M/i/ia/niniani.-in, II., 119 : Miss, of Mercy. *// ", II.. :i7S ; Presbyterian xtttO)i* ltd iilxo A/>]></t<fi.C E. GENERAL INDEX. G55 Mission. Syria, II., 378 ; Faith Mission and Home, Syria, II., 378. Jerusalem Union in Berlin, I., 504. ,Ie-en-ky. Paul, Translator, Bohemian } < r*iun, I . 173. Jeasup, H. II., Missionary, Period. Lit., 11., 2l<> ; xi/ria, II., 377; T .trk>-i/, U.,Ob. Jessup, Samuel, Missionary, Music and Mission*, II., 155 ; 8yHa. 1 1., 377. Jesuit .Missions. An/tain, I., 8<S ; Indiana, I.. 454 ; of Pan- may, A IIIII. Cut//. Missions, II., 287: Mission Press, Japan, I.. 489; College in Beirut. AfaronUet, II., 35 ; 1 radices Forbidden by Pope Benedict XIV., Rom.Cath. Mixxiuii*, II., 290. Jesuits. Abyssinia, I., 3, 4 ; Madagascar, II., 10 ; Mexico, M. E. Ch. (North), II., 75 : Intrigues of, Ma / ir/ascai; II., 14 ; Work of in Benin, Negro Race, II., 163 ; Advent of in Mexico, Rom. Catli. Missions, II., 287. Jewett, Rev., Missionary, A. B. M. I ., I., 51. Jewett, F., Missionary, I., 515. Jewish Missions of Scotch Established and Free Churches, Constantinople, I., 323. Jewish Refugees* Aid Society, Jews, I., 510. Jews, I., 505-15; Local Settlements, Number of, 605; Sephardin, 505 ; Ashkenazim, 500 ; Peruschim, Mi ; Chasidim, 500 ; Talmud and Kabala, 500 : General History of Missions among the Jews, 507 ; Rom. Catholic, 507 ; Protestant, 507 ; Inslitutum Judaicmn, 507 ; Methods. 508 ; Mission Societies at \Vork among the Jews, Great Britain and Ireland, 500-11 ; Germany 511, 512 ; Switzerland, 512 ; Netherlands, 512 ; France 512 ; Sweden, Norway, and Denmark, 512 ; Russia, 513 United States, 513, 514 ; Australia and South Africa 514 ; Results, 514 ; Africa, I., 9, 10, 30 ; A. B. C. F. M I., 75 ; Caucasus, I., 237 ; China, I., 231 ; Medical .!/?-> ., II., 50 ; Persia, II., 218 ; Turkey, II., 423 ; Geo graphical Distribution of. Hist. Geog. of Miss., I., 428. Jeypore (Jaipur), Mission Work at, Medical Miss., II., 53 ; Woman s Work. II., 522. Jhelum, Mission Work in, Woman s Work, II., 506. Jifneh, Day School at, Friends Syrian Miss., I., 382. Jijibhai. Sir Jainsetji, Hospital Founded by, Zoroastrian- ism, II., 538. Jinjow (Chinchow) Mission, Pres. Ch. of Ireland, II., 238. Joenicke, J. D.. Missionary, Tinnevelli, II., 396. John, Bishop of Seville, Translator, Arabic Version, I., 92. John of Damascus, Opinion of, Regarding Islam, Moham medanism, II., 113. John, D., Missionary, Madagascar, II., 10. John, Rev. G., Translator, Chinese Version, I., 276. John Wesley (Ship), Wes. Meth., II., 467. Johnson, Negro Preacher, Abeokuta, I., 2. Johnson, Rev., Missionary (A. B. C F. M), China, I., 267. Johnson, Rev., Missionary, Livingstone Inland Mission, East London Institute, I., 347. Johnson, A. O., Missionary, I., 515. Johnson, Archdeacon, Translator, Nupe Version, II., 187. Johnson, E., Missionary, I., 515. Johnson, Rev. H., Translator, Mendi Version, II., 63. Johnson, James, Missionary, Pres. Church of England, II., 237. Johnson, Rev. X., Translator, Yoruba Version, II., 529. Johnson. W. A. B., Missionary, Church Miss. Soc., I., 2S2, 283. Johnson. W. P., Missionary, Universities Mission, II., 447. Jolofs, African Race, Jolof Version, I., 516 ; Nenro Race. II., 103. Jolof or Wolof Version, I., 516. Jones, Rev., Translator, Mare Version, II., 34. Jones, D., Translator, Madagascar, II., 7 ; Malagasi Ver sion, II., 25. Jones, Eli and Sybil, Girls School Estab. by, Friends 1 Syrian Mission, I., 382. Jones John and Peter, Translators, 0/ibwa Version, II., 192. Jones, Rev. J. T., Translator, A. B. M. U., I.. 51 ; Siam, II., 334 ; Siamete Version, II., 33ti. Jones, Rev. Thomas, Translator, Khasi Version, I., 524. Joiikoping Society for Home and Foreign Missions, Swe dish Missions, II., 373. Josenhans, Joseph, Inspector, Basle Miss. Hoc., I., 138. Joseph, Rev. T., Translator, Tahiti Version, II., 3so. Jowetr, Rev. W., Translator, Church Miss. Soc., I., 280, 281, 288 ; Maltese Version, II., 28. Juan de Brito, Jesuit Missionary, Roman Catholic Mis- riom, II., 2S9. Juarez, Benito, President, Mexico, II., 91, 93, 94. Jubalpur, Mission Work at, Friends For. Miss, Assoc., I., 381. Jubbulpore. See Jubalpur. Judaeo-Arabic Version, I., 516. Judaeo-German Version, I., 516 ; Jews, L, 506. Jniheo-Persian Version, I., 516. Judwo-Polish Version, I., 516. Juda o-Spanish Version, I., 516 ; A. B. C. F. M., L, 75. Judd, G. P.. Missionary and Confidential Minister to King Kamehameha III., I., 517. Judsou, A., Missionary and Translator, I., 517 ; .1. B. M. Italics indicate general articles. For U., L, 43, 44 ; A. B. C. F. M., !., 00 : Boardman, G. I)., L, 171 ; Burma. I., 220 ; Bnniust V< rsion, I , 222 ; Cal cutta, I., 228 ; Sayainij, II., 300 ; Siam, II., 334. Judsoii, Ann II., I., 518 ; Memorial Chapel, Burma, L, 221. Judson Centennial Memorial Chapel, Burma, I., 221. Judson, Emily C., 1., 518. Judson, Sarah II., I.. 518. Juggernaut. See Jagganath. Jukes, Dr. A., Translator, Jatki or Multani Version, I., 502. Julek, Dr., Translator, Croatian Version, I. ,327. Julfa, Station (Persia), Cli.Miss. Soc., I., 289. Jungle Tribes of India, Languages, India, L, 448. Juskovitsch, Prof., Translator, Lithuania n \ < ruion, I., 550. Justin, Rev. Paul, Translator, FinnisJi, Version, L, 373. Justinian, Emperor, Abkhazians, I., 2 ; Abyssinia, L, 3 ; Mohammedanism, II., 114. Kaaba, The, Religions Centre of Native Arabian Religion, Mohammedanism, II., 115. Kababish, Bedouin Tribe, Africa, I., 12. Kabary, Mass Meeting, Madagascar, II., 9-18. Kabbala, The, Jews, I., 506. Kabirpanthis, Sect, India. I., 446. Kabyle, Tribe of Berbers, Africa, I., 30 ; Berber Race, L, 153,154; Tin-key, II., 415 ; Missions to, Me All Mission, II., 43 ; North Africa Miss., II., 179 ; Paris Evan. Soc., II., 208. Kabyle or Kahail Version, L, 519. Kach ins, Tribe of Burma, A. B. M. U., L, 49 ; Arakan, I. .94; Burma, I., 219. Kadikeny, Division of City, Constantinople, I., 322. Kadiri. Order, Dervish, L, 337. Kaffraria, Berlin Miss. Soc., I. ,157: Morav. Miss., II., 138; Pres. Ch. Scot. (Free), II., 240 ; U. P. Ch. Scot., II., 430. Kafir, Signification of Term, Bantu Race, L, 125 ; Gram mar of, Wes. Meth., II., 463. Kafirland,!., 520. Kafir or Xosa Version, I., 519. Kafirs, Mission Work among, Africa, L, 21 ; Kafirs, Mis sion to, L, 520 ; L. M. S.. L, 567 : Meyer, P. L. H., II., 98; Morav. Miss., II., 139; Vanderkemp, J. T., II., 449. Kagnra Version, L, 520 ; Gogo Version, L, 391. Kahding, Mission Station, Woman 8 Work, II., 500. Kaifung-fu, C apital of Honan, China, I., 248. Kai Ping (Meth. New Connexion, Eng.), China, I., 270. Kaiserswerth Deaconesses Institute, Beirut. L, 146 ; Medi cal Miss., II., 54 ; Pres. Ch. (North), II., 247 ; Syria, II., 378. Kajar Dynasty, Persia, II., 218, 221. Kak Chieh, Station, China, 1 , 268. Kalahari Desert, Africa, L, 20. Kalazeiyeh, Sect of Nusairiyeh, Ref. Pres. (Coven.) Church, II., 272. Kaldi, G., Translator, Hungarian Version, L, 442. Kalenderi (Order of Mendicants), Derrish, L, 337. Kalgan, Mission Station, China, I., 267; Woman s Work, II., 496. Kalikata, Ancient Name, Calcutta, I., 227. Kalimpong Mission, Pres. (Estab.) Ch. of Scotland, II., 2S9. Kalley, Dr., Missionary, Brazil,!., 188. Kalmuck, L, 520 ; Version, Mongols, II., 128 ; Race, Morav. Miss., II., 146. Kalopothakes, M. D., Evangelist, Greece, I., 399. Kalpitiya, Town, Ceylon, L, 240. Kalutara, Town, Ceylon, I., 240. Kamerun. See Cameroon. Kamolondo River, Africa, I., 22. Kampot, Seaport, Cambodia. I., 230. Kana, Church at. Ford, J. E., I., 375. Kanagawa, Mission Work at, Japan, L, 492; Buddhist Temple used as Missionary Residence, Pres. Ch. (North), II., 253. Kanara (Canara), Mission Work in, Basle Miss. Soc.. I., 141. Kanarese Language, Mysore, II., 156 ; Nizam s Terr tto- ries, H., 178. Kanazawa, Kindergarten at, Woman?! Work, II., 502. Kandhs. Aboriginal Tribe, Orissa, II. ,201. Handler, E. G., Missionary, Morarian Missions, II., 143. Kandura, Convert of Assam, .-1. B. M. I .. L. 50. Kandyau Itinerancy, Church Miss. Soc., I., 293. Kanem Kingdom, Africa, I., 25. KaiiL hi s Dictionary of Chinese, China,!., OS". KaiiL hi. Emperor, Pfkinq, II., 212. Kanki, Dr. Pazos, Translator, Mexican Version, II., 91. Kano., City of East Hausa, Africa, L, 26. Kansuh, Province, China, L, 24!). Kapilavastu, Birthplace of Gautama. Buddhism,!., 207. mission stations see also Appendix E. 056 GENERAL INDEX. Kapito, Johann, Translator, T}oJin<iin Vrsin,,. I , 173. lyipou Kuya, Station, Fur. Chrix. Mi**. .v-., l..:i;o. KaradeJe, << ararir. KaradgitCh), Ml .. Translator. ( rntian \ ,r.-iiM. I.. 327 : Hereto, ll.. 324. Karaflat, Rev., i-Mit-ir. /;<///,/;/;</// Vmion, I., 173. Mani zwf, Lake Region. .li rica. I., 15. Karaites, or Canutes. Jewish Sect. I.. ,"21. Karaitic, Tartar, or < rimea-Tnrki Version. I.. .",-, 1. Karass, Mi ion Station, I atti rxnn, Alex., II.. 211. Karats, or Turkish-Tartar. or Noirai Version. I., .v. -j ; -W/rti T ifl;>. II., 179. Karelian \ crsion. I.. .V.":. . Karens, I .urme-e Race. 1., 522 ; .1. /, . M. f".. I., 47 : /.Vv- mn, I., 143 : /;/////. ( .. I. l.Vi ; Jloardman. <... I.. 171 : Burma. 1.. 219 : Jiiiixnn. A., I., 517 : Maxim. / ., II., 38 ; Yiiiton. .1. 11.. II., 452 : !!,/</,. ./.. II., 453. Karen Churches at Rangoon. SulTerm .:- "f, is;/. 1 . Yitilun, ./. If., II.. 451. Karen Version, I.. 522 ; .1. /?. J/. i"., I., 48. Kaiili, or Karif Race. I., 522. Karma, Theory of, Buddhism, I., 210. Karmathian Revolt, Moluuumedanitm, II., 120. Karoli. (;.. Translator. Hunijarian Version, I., 442. Karonga, Settlement on Nyassa Lake, Africa, I., IT. Karroos, Arid Plains, Africa, I., 20. Kashmir. See Cashmir. Kashmiri. Language, India, I.. 448. Kassongo Empire. Africa. I., 23. KanonEe. Tribe. Africa. I., 29. Katancsick, Translator. Croatian Version, I., 327. Kntchi (Catchi), Dialect. India, I., 448. Katbiawar, Peninsula of India. I., 523; Mission Work in, Pres. Ch. of Ireland. II., 237. Katonda, Creator, Africa, I., 15. Kausali Version, I., 523. Kava, Intoxicating Drink, New Hebrides Islands, II., 108. Kavala Isl., Mission Station, L. M. >., I., 569. Kawnpnr. See Cawnpur. Kayasths, Hindu Caste. Bengal, I.. 150. Kazak-Tnrki or Orenburg Tartar, I , 524. Kazan-Turk!, I.. 523. Kaxembe s Kingdom, Africa, I., 23. Kealakekua. Mission Station, Forbes, Cochran. L, 375. Keasberrv, Rev. B. P., Translator. Malay Versions. II.. 26. Keffenbrink. Countess von, Lepers Asylum Built by, Mfdi al Mission*, II., 54. Keith-Falconer, The Hon. and Mrs. Ion, Mission Founded by. Pres. Free Ch. of Scotland. II., 242. Keith-Falconer Mission, I.. 524: Africa, I.. 13: Arabia, I., 91 : Pre*. Free Cli. Scot., II.. 242. Keith, Rev.. Missionary, Bridcjman, E. ., I., 104 ; L. M. S.,l., 564. Kelling, Rev. F., Translator, Sangi Version, II., 310. Kelung, Treatv Port. Forworn, I., 377. Kemmees, Tribe, A. B. M. U., I., 47 ; A. B. M. U., L, 50 ; Arakan, I., 94. Kemper, Rev. Jackson, Bishop of Missouri and In diana," U. S. A., II., 439. Kenia, Mt., Discovery of, Krapf, J. L., I., 530. Kenjiro, Asnga, Meth. E]ris. Ch. (North), II., 74. Kennedy, Rev.. Translator, Hindi Version. I., 418; Hin- iliistani Version, I.. 420. Kennedy. A.. Missionary, U. P. Ch. Scot., II.. 430. Keppel Is]., Station. S. Am. Miss. Soc., II., 358. Kerak. Mission Station. Moab Mission, II.. 111. Kerbela, Shrine of. Bagdad, I., 118 ; Battle of, Moham medanism, II.. 120. Kergow, Rev.. Missionary, East London Institute, I., 347. Kerr, Dr.. Medical Missionary, China, L, 268 ; Medical Missions, II., 51. Kerr, A., Missionary, Pre*. Clmrch of Ireland. II., 237. Kerr-Cross, Dr., Missionary, Pres. Free Ch. of Scotland, II., 241. Keshay, Chandra Sen, Brahmo-Somaj Continued by, Calcutta,!., 229 : India, I., 446. Keta, Mission Station, North German Miss. Soc., II., 181. Ketchwavo (Cetewayo), Zulu King, Bantu line* . I.. 1 -. ."). Keucheuius School. Dutch Kef. Miss. Soc.. I.. 344. Khadija, Wife of Mohammed. M<>li<(miiil<inifiii, II., 110. Khalkas, Tribe, Monr/ol*, II., 128. Khalveti, Order, Derrish, I., :7 . Khame, Christian African Chief, Africa, I., 21; 1. / / ">> Traffic, I.. 549. Kliamti, Tribe. A. B. M. T, I.. 4 .t ; Asx-nn. \.. UN. Khandesh, District of liombay Presidency. I.. 521. Khartoum. I pper Nubia, Africa, 1.. 11 : 8ovdan, II.. 352. Khasau Hey. Translator, Kumukt Vi-ininn. [.,687, Klia-i N ersion. I.. 524. Khasia Hill-, I...VJ1: Mission Work in, TIV/.v// [>,<*., II., 454. Kha-is, Hill Tribe. Assam, I., 108. Kbatmandn, Capital City, .\,/>n/. n.. n;c,. Khoi-Khoi or Klioin-Khoin. Tribe. Africa. 1.. -i> : .\uf,a li Itai;. II., isr,. Khyber Pass. Punjab. II., 2(il. Kiangsi, Province, China, L. 24 .i : China lnl<nnl I., 273. KiaiiL .-u, Province, China, I., 248 ; China Inland .I I., 5?1, 873, Kidder. 1). P., Missic.narv, Brazil, I., 188; M. E. Ch. (JfortA), II.. 68. Kieffer. Professor, Translator. JS. F. B. S., I., 19<.l, -.INI : Tiirkixh \ < /-i-iniin. II. .424. Klernander, \t<-\.. Mi.-- ionary. cuinittn. I.. 227 ; M<idr<t / / */i/> in-;/. II.. 22. Kilbon, C. W.. Missionary. 7.nl<is. II.. .Ml. Kilima Njaro. Mt.. Discovery of. ]; IHIKI/IH . ./.. II.. 2c.-. Killbuck. J. II.. Missionafyl Murai-inn Mix*;<,i,.<. JI.. 144. Kimberley, Mission Station . Ii< rl tn Minx. Soe., 1.. l.>. Kiinbiindn Version, I.. 525. Kini|>oko (Bishop Tajlor s Missioni, Cmn/ i / /.- >//,, I.. 880. Kincaid. E.. Missionary, I., 525; .\raknn. I.. .M ; Yintun. ./., U.. 151. Kin<_ . (ieo.. Missionary, .\nxtrnlia. I.. 115. Kinir .lames, or Authorized, Version, Knyli-li \ ,i-xi<m. I.. 8S8. King. John, Native Kvani rlis!, Murarinn Mixxinnf. II., 137. l:is. KiiiL . Jonas. Translator. L, 521) : .1. Jl . C. f. M.. [.,71 : <V/...v, L, 398: / / .-. < !,. i.V.i. T. N. A-. II.. 21^: Hcha<ijl,i\ IT. &., II.. 313: A// ". U- 377. King, Rev. T.. Translator, Ynmlm \ <rxi<ni. II King Phillp 8 War, Indians. Ann i ii-iiii. I.. 15(i. Kingsbury. ( .. Missionary, I.. 527 : Indinnx. A/in ricin. I., 459; P/-. rA. (Aw7/d. T. x. .!.. II.. 213. King s Daughters in Foreign Lands. ir<//// //r.v IIV/rA 1 . II., 499. Kingsley, Bishop, Organization of Chinese Missions by. Meth. EjAt. Church (North). II., 73. Kingston, Mission Work in. Coultart. J., L. 325. Kin-IIua (A. B. M. U.), China, L, 268. Kiuika or Nyika Version, I., 527. Kioto. See Kyoto. Kipo. Station, Bida, I.. 168. Kircherer, J., Missionary, L. 527 ; Anderson. }Vm.. [.,88, Kirtrhix-Turki Version. L, 527 , Ki Rin, Mission Station, China, I., 270 ; Prts. Ch. Ireland, II , 238. Kirkby, Archdeacon, Translator, Chipeirayan Version. I.. 277 ; Tinne Version, II., 395. Kirkland, Rev. S.. Missionary. Indians, American. I.. 45v Kirkwood, Thomas. M.A., Medical Missionary. Ilff. / /.-. Church, Scotland, II., 274. " Kirttan," Songs on Life of Christ, Ahmadnagar, L, 33. Kisokwe, Village. Church Mis*. Soc., I.. 288. Kissey, Parish. GtttrcA Miss. Soc., I., 284. Kissey Road, Parish, Church Miss. Soc.. L, 284. Kissling, Rev., Missionary. Basle Miss. Soc., I., 140. Kisulutini (see Rabaii, Mission Station, Ch. Miss. Soc., I., 280. Kiswahili (see SwahilH, Language, Africa, I., 10. 32. Kitching, Rev. Mr., Missionary, Madagascar. II.. 9. Kiu-kiang, Treaty Port. China, L, 249 : Mission Work in. China, L, 269; M. E. Ch. (North), II., 73 : UV.;./-> TFw/S-, II., 498. Kinng Chow (Pres. Ch., North, V. S. A.I. China. I .. -.MS. Kiu-Shiu, Island of Japan, Church Miss. Soc., L. -." : Nagasaki, II., 157. Klein, F. C., Supt, of Mission Work, JAM. Pro!.. II.. -I. Kleinschmidt, J. C , Missionary, I., 528. Klinkerl. Rev. II. C.. Translator. Malay Versions, II.. 2 i. Knapp, Arthur. Missionary and Editor. Japan. L, I .i;. Knapj), (J. C., Missionary. .!. Jl. C. F. .V.. L, 76. Knapp, Prof.;W. J., Independent Missionary. .1. B.M. I ., L, 57. Knibb, Rev., Missionary, Rapt. Miss. Soc., L, 135. Kniirht. J., Missionary. I.. 529. KniM, Rev., Bible Agent. /;. / . /;. flT I., 201. Knoblauch, Rev. J.. Translator. Mal/n/nln/n V< rxion, II., 27. Knothe. Mr., Translator. Suti> Vf-rxion. II.. 370. Knudsen. Hans Christ ian. Translator, Nuina \~i-rsion, II., 158 : Norway. II., 1S4. Knudsen. J. K.. Missionary, Itanisft .1/7.v.w //..-. T.. 334. Knndsou, Christopher, Missionary, Danix/i .\//xx ,i, /,.-,. L, 881. Kobe, Mission Work at, }Y<nnan x \Yurk. II.. 4!>5. 517. Kobner. Rev.. Missionary. Am. Bap. Miss. r/,ion. L. 55. Kocliers. N omailic Trilie. h mirdistati. }.. 531. Kochi. Mission Work in. 1 i is. Lit. (8.), II.. 257 : UViwi- //-.vnvvx-. ii.. .^17. Koelle. Rev. Dr. S. W.. Author of " Polyglotta Africana." Ckvrch Mixx. Soc., I.. 2S.3. Kot oed. Missionary, hanixh Mixsitmx. \.. :;:;:;. Kohima. Station. A. 11. M. I .. I.. 50. Kohlmeister. Rev.. Translator. F.sktmo Virximi. I.. Kohls. See Kols. Ko llunir. Writintrsof. Taouism. II.. :M1. Kojiki, Sacred Record, Translation of, Shtntoii. II..3-JS, Kokand. Country of Central Asia. L. 529. Kols, Hill Tribe of Assam. .1. /;. M. I .. L. 5o : . I., los. no: Bihar, L. 115: Bmgal. L, 15i> ; Italic* inilicnti <j,iH rl n/ii/ lis. Fur iniKi"/i xtttti ti/ix ni < iilxn Ai>i><n<li.c E. GENERAL INDEX. 65: Naannr, I., 245 : Ch. Miss. Soc., I., 293 ; G-ossner Miss. Soc., I., 393; Mandari Version, II., 30; Nortlm;*t. Province*, II., 182 ; Orissa, II., 201 ; Sambalpttr, II., 308. Kolar Mission, I., 539. Kol Version, 1 , 529. Kolli. .1. 15., Missionary, Brazil, I., 189. Kold, E. M., Missionary, Danish Missions, I., 331. Kolhapur, Station, .4. B. C. F. M., I., 73 ; Pres. Ch. (North), II.. 250 ; Wilder, R. G., II., 473 ; Woman" 8 Work, II. ,502, 517. Kolny, Rev. R., Translator, Judxo-German, I., 516. Kon< ; Chai Wong, Baptism of, Pro/. ^MS. Cft., Z7. S. A., II., 200. Koiiii h (Iconlnm), City, Caramania, I.. 234. Konjim, Rev. W., Translator, Sinhalese Version, II., 890. Konkani Version, I., 530. Kono. Tribe, Africa, I.. 29. Koochiks, or Dancers, Office of, Fezi<fee, II., 527. Koordish, Language, Armenia, I., 100 ; Insurrection, Tabriz, II., 380. Koordish Version, I.. 53-2 ; 7?Ae, 4., II., 280. Koonlistan (Kurdistan), I., 530-32 ; (Geography. 530 ; Physical Features. 530 ; Population, 530 ; Tribal Divi sions. 531 ; General Characteristics. 531 ; Number, 531 ; Mode of Life, 531 ; Language, 532 : Relation to Missionary Work, 532 ; Turkey, II., 412 ; Mission Work in, Coan, (, . W.. I.. 304 ; Grant, A., I., 395 ; Yezldees, II., 526. Koords, Race, Koordlstan, I., 530 ; Mesopotamia, II., 65 ; Moosh, II., 129 ; Turkey, II., 420. Koran, The, Dervish, I., 338 ; Mohammedanism, II., 117 ; Persia, II., 218 ; Turkey, II., 418. Korannas, Tribe, Hottentot -linsli man Race, I., 440. Kordofan, I., 532; Africa, I.. 11, 12. Korea, I.. 532-35 ; Physical Characteristics, 532 ; Govern ment, 533 ; People. 533 ; Language, 533 ; Religion, 533 ; Roman Catholic Missions, 533 ; Protestant Missions, 533 ; Mission Work in, A. B. S., I., 64 ; Medical Mis sions. II.. 55; M. E. Ch. (Norths, II., 77; Pres. Ch. (North), II., 253 ; Rel. of Miss, to Govts., II., 274 ; Wom an s Work, II., 498. Korean Version, I., 535. Korevsli (Koreish), Tribs, Arabia, I., 91 ; Mohammedan ism, II., 115-17. Korogwe, Station, Africa, I., 16. Kossuth, Louis, Refuge of, with the Porte, Turkey, II., 419. Koster, Rev., Missionary, China, L. 270. Kotapad, Mission Station, Brekhim Miss, Soc., I., 192. Kotgur, Mission Station, Church Miss. Soc., I., 292 ; Moravian Miss., II., 145. Ko-thah-bvu, Karen Apostle, A. B. M. f., I.. 47 : Memo rial Hall, A. B. M. U., I., 48 ; Baptism of, Boardman, G. D., I., 171 ; Life of, Mason, F., II., 39. Ko Twang, Emperor, Opium In China, II., 194. " Koukab es Soobah," Periodical Literature, II., 215. Koutzo-Vlachs, or Roumanians, Albania, I., 35. Kowals, or Speakers, Office of, Yezldees, II., 527. Kraal or Village, Description of, Africa, I., 20. Kraght, Rev. P., Translator, Greenland Versions, II., 401. KraUtz, Kralitzka, or Sestidilna Bible, Bohemia, I., 173 ; Boh. Version, I., 173. Kramer, C. W., Missionary, Australia, I., 114, 115. Krapf, Rev. A., Translator, Kafir or Xosa Version, I., 520. Krapf. J. L., Translator, L, 535; Abyssinia, I., 3; Africa, I.. 12 ; Amharic, I., 85 ; Ch. Miss. Soc., I., 281, 2^6; Galla Versions, I., 884 ; Klnlka or Nylka Version, I.. 527 ; Tlyre Version, II., 395 ; Un. Meth. Free Churches, II., 428. Krim, Dialect, Crimeo-TurM,I.,3Bff. Krishna, Sacred River, Bombay Pres., I., 176. Krislinarao, Hindu Convert, Ahmadnagar, I., 33. Krolczyk, Rev. A., Translator, Can ton Colloquial or Punti Version, I., 233. KrOn, T., Bishop of Graz, Translator. Slovenian Version, II., 345. Kriinlause, Translator, An jrn P/n< na I. 87. Kronlein, Rev. G.. Translator. .\<ni< i Version. II., 158. Kroo, Tribe, Africa, L, 28 : K.ixt l.on. lust.. I., 347. Krothe, Rev. C., Superintendent, Pedl or Senedl V<-rx t n n, II., 212. Kshattriyas, Second Hindu Caste, Bthar, L, 145; Bengal, I., 150; India, I.. 446. Kuazoku. or Nobility, Japan, I., 485. Kublai Khan, Chinese Conqueror. Jimldhism, I., 213 ; China, I., 252 : I ekiny, II., 212. Kuch Behar, Native Principality, Bengal, I., 149. Kucheng, Station, China, I., 269. Kugler, Rev., Missionary and Translator, Abyssinia, I., 3 ; Translation by, Tiffri Version. II., 395. Kugnitz, C. S., Translator, Wendix/i \ <-rs!/>ns, II., 456. Kuhn, Mr., Missionary. Australia, I., 115. Kumaoni Version, I., 537. Kumuki Version, I., 537. Kuranko, Tribe, Africa, I., 29. Kurile (Chishima) Isles. Jajt tn, I., 4S2. Kurinau, City, Persia, II., 218. Kiiniinan. Station, L. M. S., I., 567 ; Moffatt, R., II., 112 ; Paris Evan. Soc., II., 208. Kusaie. station, Carolim- Islinuls, I., 235 ; Micronesia, II., 99 ; Woman s Work, -II., 495. Kusaie Version, I., 537. Kuskokwim, River, Morarian Missions, II., 144. Kwafl, Tribe, Nuba-Fulah Race, II., 186. Kwagutl Version, I., 538. Kwaim-ra Version, L, 538. Kwang-chau-fu, Chinese Name, Canton, I., 232. Kwang Chi, Wesleyan Meth. Miss. Soc., China, I., 270. Kwangsi, Province, China, I., 2.">0. Kwangtung, Province, China, I., 250 ; China Inland. Mis sion, I., 271. Kweichau, Province, China, I., 250. Kweilin-fu, Capital of Kwangsi, China, I., 250. K\veiyang-fii, Capital of Kweichau, China, I., 250. Kwilu Basin, Africa, I., 24. Kyelang, Station, Jaeschke, H. A., I., 480; Moravian Miss., U., 145 ; Punjab, II., 263. Kyrias, Mr., Bible Printed under Direction o Macedonian Rouman., II., 1. Kyrillitza Alphabet, Serria, II., 324. Kyoto (Kioto), Japan, Mission Work in, Neesima, J. H,, "II., 162 ; Woman s Work, II., 494, 495. Labarec, Rev. B., Translator, Trans Caucasian, II., 407; Turkish Versions, II., 426. Labor Traffic, Australia, I., 116. La Bourdonnais, French Commander, Madras. II., 19. Labrador, I.. 538 ; Mission Work in, Moral . Miss., II., 143. Laccadive Islands, I., 539. Lacroix, A. F., Missionary, I., 539 : Calcutta, L, 229. Ladak, Province of Central Asia, Moravian Missions, II., 145. Ladd, D., Missionary, L, 539. Ladd, Rev. H. M., Expedition Led by. Soudan. II.. 355. Ladies , Windsor Bible Society, B. F. B. S.. I., 198 ; As- soc. for Christian Education of Jewish Females, Jews, I., 510 ; Auxiliary of the Wes. Meth. Miss. Soc.. Woman s Work, II., 516; Assoc. for Prom, of Fern. Education among Heathen, Woman s Work. II. ,517; Assoc. for Zenana Work and Bible Women in India, Woman s Work, II., 517 ; Committee of the Lon. Miss. Soc., Wotnan s Work, II , 518. Ladrone or Marianne Islands. I., 539. Lady Li, Medical Work in Tientsin, China, I., 269. Laestadius, Translator, Swedish-Lapn, II., 371. " La Fiacola" The Torch, Issue of, Meth. Epis. Church (North), II.. 78. Lagos, City of Yoruba, Africa, I., 27 ; Woman s Work, II., 517 ; Yoruba Version, II. ..529. Lahaina, Town of Hawaiian Isl., Baldwin, D., I., 118 ; Forbes, Cochran, I., 375. Lahainaluna Seminary, Alexander, W. P., L, 40 ; An drews, L., L, 86 ; Armstrong, R., I., 106 ; Clark, E. W., I., 304 ; Dibble, S., I., 338 ; Emerson, ./. S., I., 356. Lahore, Mission Station, Mis*. Conferences, II. ,106 ; Pun jab, II., 262 ; Woman s Work, II., 492. Lahoul, Province, Moravian Missions, II., 145. Laing, Traveller, Africa, I., 7. Lakawn, City and Province, Slam, II., 336. Lake Macqnarie, Mission at, Australia, I., 113. Lakemba, Mission Station, Fiji Version. I.. 370. Lakes Nyassa and Shirwa, Discovery of, Livingstone, D., I., 552. Lallemont, Pere, Missionary. Roman Catholic Missions, II., 288. " Lama Hawaii," Periodical Literature, II., 215. Lamas. Tibetan Rulers, Tibet, II., 393. Lamaism, L, 540 : Buddhism, I., 212 ; Tibet, II.. 393. Lambert, Rev. J. A., Translator, Hindustani Version, I., 426. Lambert, French Adventurer, Madagascar, II., 13. Lambuth, Dr. J. W., Translator, Metlt. Epis. ( // // v/ t (South), II., 82 ; Shanghai Coll.. II., 327. Laiichau or Lanchow, Cliina. Italics indicate general articles. I., 249. Landes G. A., Missionary. Brazil. I., 189. Lane, E., Missionary, Brazil, I., 185, 189. Lane, H. M., Missionary, Brazil, 1 , 1 s "). Lang, Dr.. Missionary, Anxtniliii. I.. 114. LaiiL ertield. Rev. E., Translator, Surinam, or -V- v/v> Kn/jltsh, II., 369. Langoam, Rev. F.. Translator, Fiji Version, I.. 371. I. anna. Prof. Alceste, Conversion of, Meth. Epis. Church (North), II., 78. Lansatian Serbs, I., 540. Lansing, G., Missionary, TJ. P. Ch. U. ft. A., II., 432. Lansing, Prof. J. G., Director of Arabian Mission, Arabia, I., 91. Lansin< . Mrs. Sarah H., Missionary, Woman s Work, II.. 606. Laos, People and Country, I., 541 ; Mission Work for, For mission stations see al*> Jy/ >li.v E. 058 GENERAL INDEX. Pi .s. Cli.(.\ rtl<). II., 250 ; Siam, II., 332, 335 ; Wm- Lao Li nir i.Meili. .New Connexion i, China, L. 27 0. I.aoi/e. Apostle of Taou, < <n,fnctnitixii(. I. ,312; Personal History of, Tamiism, II., 382 ; Character of, Taonixm, II.. 884. Lapland, I.. 541 : Mun/r. Miss., II., 146. La Plata, A. H S., [., 68, La].ps iSwedish, I.appii, \orn\gian Lapp, II., 1*5. Lapp Version, I., 541. Lapslev. Samuel N., Missionary, Pres. Ch. (South), U. S. A.. II.. 257. Laran-eiras, Mission Station in Brazil, Pres. Ch. (\artln, 1L, 247. Laredo i Mexico), Girls 1 School at, Worn. Work, II., 500. Larger, Otto, Missionary. l>iinixh Mimtiniia. I., 332. Laix iis, Jonas, Schools and Home K-iab. by. Finland Mixx. Soc., L, 371. Larnara, Town. Ci/ia-us. L, 329. Lasserre, Translator, French Version, Translation, II., 403. Lasta. Province, . 1 tii/ssinia, L, 2. Latiikia i Latakivehi, Mission station, Nttsairiiie.h, II., 189 ; Ref. Pres. (Cov.) Ch., II., 272. Latham, Dr., Mongol Race Described by, Mongols, II., 128. Latin Version, L, 542. La Trobe, Bishop, Lepers. Moravian Miss. to. I., 545. La Trobe, C. J., Lieut.-Gov. of Victoria, Moravian Mis sions, II., 144. Lavigerie, Cardinal, Comparison of Protestant and Catholic Mission Contributions, Rom. Cath. Miss., II., 296 ; on Slave Trade, Slave Trade and Miss., II., 341. Lawes, Rev W. G., Translator, Molu or Port Moresby or New Guinea Version, II., 149 ; Niue Version, II., 178. Lawrence, Sir Henry, Commissioner of Oudh, Church Miss. Soc., I., 291. Lawrence, J. B., Missionary, L, 542. Lawrie, J. H., Missionary, New Heb. Miss., II., 169. Lawry, Walter, Missionary, New Zealand, II., 173 ; Pres. Ch. (North), U. S. A., II., 251, 252 ; Wes. Meth. Miss. Soc., II., 464. Laws, Robert, Missionary Pres. Free Ch.of Scotland, II . , 241. Lay, Mr., Bible Agent, B. F. B. S., L, 203. Lay Workers, Number Largely Increased, Young Men s Christ. Assoc., II., 533. Lazarus, John, Native Preacher (Madras), Danish Mis sions, L, 333. Lazes, Race, Caucasus, I.. 237. Leang-Afa, First Ordained Chinese Evangelist, Milne, Wil liam, II.. 104. Lebanon, I., 542 ; Druses, L, 341. Lebanon Schools Mission, L, 542 ; Pres. Free Ch. of Scot., II., 242. Le Caron, Father, Recollect Missionary, Indians, I., 473. Lechler, Rev. R., Translator, China, l"., 2o9 ; Hakka Coll. Version, I., 406. Lecour, Mine., Native Missionary Worker, Breton Evan. Miss., L, 193. Lee, Prof. S., Translator, Syriac Version, II., 379. Leeward Is]., West Indies, II., 470. Leeves, Rev. H. D., Translator, Greek Versions, L. 400. Legge, J., Translator, I., 542 ; Boone, W. J., L, 178 ; Con fucianism, I., 316. Le Gonidec, Jean, Translator, Breton Version, L, 193. Leh, Capital of Province of Ladak, Moravian Missions, II., 145. Lehmann, G. W., Missionary, Am. Bap. Miss. Union, I., 55. Leidekker, Dr. M., Translator. Malay Versions, II., 20. Leigh, Samuel, Missionary, New Zealand, II., 172 ; Wes. Meth. Miss. Soc., II., 463. Leipsic Evangelical Lutheran Mission Society, I., 543 ; Danish Missions, L, 331 ; Finland Miss. Soc., I., 371. Leist, Mr., Translator, Kagura Version, L, 520. Leiteabout, A. P., Missionary, Brazil, L, 189. Leitch, Miss Mary, Missionary, Music and Missions, II., 154. Leitner, Mr. and Mrs., Missionaries, Leperx, Morai-iau Miss, to, L, 544, 545. Leitze, Teachings of. Taonixm, II., 385. Leinne. Kev. Mr., Missionary to South Africa, Paris Evan. Soc., II., 20S. Lennlngton, R., Missionary, Brazil, I., 189. Leon. The Kingdom of, Mohuninifdanisiil, II., 120. Leone, Athias, Translator, Jtt&BO-Spanlth \ < rxion, I., 516. Leopold II., King of Belgium, Congo Free State, L, 317. Lepcha Version, L. 544. Leper Asylum, in South Africa, History of, Lepers, Morar. Mixx. to, L, 544 ; at Jerusalem, Leperx. Morar. Mixs. to, L, 545 ; Medi - il Mixximix. II., 54 ; in India, Newton, John, Jr., II., 175 : Piinjali, II.. 203. Lepers Island, Me/an. Mis*., II., 60. Lepers in India, Mission to, L, 545. Lepers, Moravian Missions to, L, 544. Italics indicate general articles. For I. psius, Prof. R., Translator, Nno<i Version, II., 187. Leeghians, Tribe, Dayhettan, I.. 329. I..- i, ranges. Missionary, L. M. S., L. 505. Lesuto (see Suto), Language, Afr --i. I., 18. Lethaby, Rev., Missionary, Mual, M i sniff H, II., 111. Lett or Livonia Version. I., 510. Leupold, Tobias, Morur ntn Mixx n.nx, II.. 13o. l:jj. Leupolt, Kev. C. B., Translator, Cluirf.lt Mix*. Soe., L, 291 ; Hindi } i rxiint, I., 418. Lent/e. Rev. W., Translator. B<idnga } < rxion, I., 117 Levant, The, Bible Work in, .1. A .s.. ].. Levuka, Mission Station. / ;/ / Inland". L, 370. Lewis, Rev. A., Translator li<tin,-hi V* rxion, I., 120. Lewis, Rev. W., Translator. K/iuxi \ < rxim,. I.. 521. I.eylmrn, Rev. G. W., Missionarv, ffreeCt, I.. 39V Levden, Dr., Translator, Bolttchl \ <-ivion, L, 12o ; Macas- 8Or \ i rs ton, II., 1. L hassa, Capital City, Tilxt. II., 393. Liberia. I., 540 ; Mission Work in, Africa, L. 28 ; M. E. Ch. (North), li., VI; Pra, Ch. (North), II.. 217 ; l n>t. Liberian Baptist Convention. .1. /, . .)/. / ., I., 5:;. Libreville, Capital of French Possessions, Afrii-u, L, 24. Libyan Language. Africa. L, S. Licarra _ iie, John de, Translator, Basque Versions, L, 142. Liehtenfels. Station. Moruri<i,< Mixxj,,i,x. II.. l I:;. Lichtenstein, Mr., Translator. Jnd.in-l olixli, I.. 510. Liele, Geo , Colored Missionarv. Jin/i/. Mixx. fifoe., [.. ]:-ji. " Life in Hawaii, (Joan, TUvt, L, 300. Lifu Version, I ., 547. Lifuka Island, We*. Mflh., II., 464. Liggins, Rev. John, " One Thousand Phrases in Kn-li-h and Romanized Japanese," Japan. L. 1H2 ; one of the First Two Protestant Missionaries in Japan, J . /. . f /t., U. 8. A., II. ,260. Lilley, Robert, Bible Agent, National Bible Society of Scotland, II., 160. Li Long (Basle Miss. Soc.), China, L, 209. Lima, City, Peru, II., 226. Limasol, Cyprus, L, 329. Limba, Tribe, Africa, L, 29. Linares, Station, Pre. Ch. (South), U. S. A., II., 250. Lin Ching (A. B. C. F. M.), China, I., 267. Lindberg, J. C., Translator, Danish Version. I., 335. Lindley, Town. See Inanda. Lindley, D., Missionary. L, 547; Zulus, II.. .W. Linklater, Captain of Mission Ship Harmony," Morariait Missions, II., 144. Lipman, Mr., Translator, F/> inix/i \\ rxion. I.. : , , 1. Lipofzoff, Mr., Translator, Maiichu \\rsim,. II.. 32. Liquor, Curse of to West Africa, Church Mixx. Soc. I. 285 ; Use of Prohibited, Greenland, L. 401. Liquor Traffic, Africa, A. B. M. U., L, 53 ; Congo Free State, L, 321 ; Society Islands, II.. .350. Liquor Traffic and Missions, L, 548-50 ; Co/nni ret and Uix- sions, II., 309. Li Shin En, Rev., Reviser, Hakka Colloquial Version, L, 406. "Lisan el Hal," Periodical Literature, II., 215. Literary Examinations, Method of, China, L, 255. Literature, Salvation Army, II., 305. Lithuanian Version, L, 550. Little Nauiaqualand, Included in Cape Colony, Africa, L, Little Popo, Africa, L, 27. Liv or Livon Version, L, 550. Liverpool, Conference at, Missionary Conferences, II., 106. Livingstonia Mission, Pres. Free Ch. of Scotland, II., 241. Livingstone, David. Missionary and Explorer, L. 551-53 ; Meeting with II. M. Stanley. 552 ; Starting of Universi ties Mission, 552 ; Discoveries of, Africa, L, 7 : Influ ence of Speech on Mr. Arnot, A rnot x (rartnganze Miss.. L, 107 ; Impetus Given to Missions by Death of Ch. Miss. Soc., L, 286 ; Pies. (Est.) Ch. Scot., II., 239 ; Finding by Stanley, Congo Fre>- flute. L, 317; Rea sons for Penetrating into Interior, L M. 8., L, 568; "Last Journals," Slave Trad., and Miss.. II., 341. Livingstone Falls. Africa, L, 23. Livingstone Inland Mission, Am. lia/i. Mifx. Union, L, 53: Congo Free State, L, 319; East London Int L, 346. Livingstone Memorial Medical Missionary Institution, Kdinlt n-iih Med. Miss. Soc.. L, 352. Livlezi Valley, Africa. Medical Work in, M-dica! Mixx., 1 1.. 54. Lloyd, Rev. Mr., Missionary, Zulus, II., 541. Loando, Capital of Poriuiftiese Possessions. Afrit- 1, L, 22. Lobdell, II., Missionary, I.. 553. Lobengula, Ruler of Matebeleland, Africa. L, is. Lockhart. Dr., Medical Missionary, China, I.. 2>>,. Lockwood, II. R.. Missionary, China. L, 20 - ; I m!. f- ,,ix. Ch., U.S. A., II.. 259. Lodiana, Station, Pres. Ch. (North), II., 250; Woman s Work, II., 503. Loewenthal, Isidor, Translator, L, 553 ; Pushtu or Afghan \\rsiim, II., 210. mission, stations see also Appendix E. GENERAL INDEX. G59 Loescwitz, Rev. M., Reviser, Lett or Lironia V<-n> >n, [., 546 Logan, R. W., Translator, I., 554 ; Micronesia, II., 100 ; M irf/ij,-n- 1*1. \ <r*ii,. II., 149. Lohr. Oscar, .Missionary. Gcr. Kran. Synod, I., 388. Lokoia, Station. C nirch Mi si. Six .. I.. 2*iii. London Association in Aid of Moravian Missions, I. 554. London, City Missionary Work in, City Minion, I., 300 ; Jgwe, I.. 510 : ^ ninen, II . 318. London Missionary Society, I., 554-(i9 ; History, 554 : < institution and Organization, 686 ; Development of Foreign Work, 555 ; Missions, Sonth Seas, 55fi ; (Ta hiti. 556 : Society Islands, 558 ; Austral Islands, 559 ; Pearl Islands. 5t iO ; Marquesas Isl.. 560 ; Hervey Isl., 500: New Hebrides, 561; New Guinea, 662 :) British C. F. M., I., 66 ; China, I., 206 ; Conyo Free State, I., 320 ; Frie nds For. Miss. Assoc., I., 382 ; Madagascar, London Society for Promotion of Christianity among the Jews, CoHtantinoi>l<\ I.. 323 ; Jews, I., 509. Lone Star Mission, .1. /> . M. U., I., 51. Loug, Rev.. Missionary, Evany. Luth. Oh., I., 364. Lone, Dr. A. L., Reviser. Bulgarian Version, I., 217; M. E. Oh. (Worth), II., 76. Long Parliament, Charter Granted by, New England Company, II., 167. Long-haired Rebels, China, I., 269. Loo Choo Islands (Liu Kiu or Riu Kiu), I., 569 ; Japan, I., 482. Loo Choo (Luchu) Version, I., 569. Loomis. Rev. II., Bible Agent, A. B. S., L, 65. Lopez, Duarte, Portuguese Geographer, Africa, I., 7. Lorcher, Rev. T. S., Translator, Ilakk .t Colloquial Persian, I., 406. Lord, Rev. E. C., Translator, Ningpo Colloquial Version, II. 177 Lorenzo Marques, Town, Africa, I., 19 ; Free Churches French Switz., I., 379. Los Islands, Africa, L, 29. Louis, Mr., Translator, Canton Colloquial or Punti Ver sion, I., 233. Louvain, Bible Published at, Flemish Version, L, 374. Love lale Mission, Pres. Free Ch. of Scotland, II., 240, 241 ; Woman s Work, II., 521. Loveless, Rev., Missionary, L. M S., L, 565. Loventhal, Missionary. Danish Missions, I., 332, 333 Loventhal s Mission, I., 569 ; Danish, Missions, L, 333. Lowndes, Rev. J., Translator, Greek Versions, L, 400. Lovvrie, John C., Missionary, Pres. Ch. (Worth), U. S. A., II., 249. Lowrie, R. P., Missionary, I., 571. Lowrie, W. M., Missionary, I., 571, 572. Loyalty as Taught by Confucius, Confucianism, L, 314. Loyalty Islands, Mission Work in, Melanes. Miss., II., 58. Lualaba or Chambezi River, Africa, L, 22. Lucenu, Rev. L., Translator, Spanish Version, II , 362. Luchii. See Looehoo. Luckupw, Mission Work at, Church Miss. Soc., I., 291 ; Medical Missions, II., 53; Wort Incest, Produces, II., 183 ; Woman * \Vork. II , 492, 498, 516. Ludolf, Job, Translator, Ethiopia Version, L, 360. Lu Ganda. See Ganda. Luitkins, M., Translator, Zirian or Siryi/iian Version, II., 536. Luke, J., Missionary, U. P. Ch. of Scotland, II., 430. Lukungu, Station, Woman s Work, II., 509. Lundbcrg, Archbishop, Translator, Swedish Version, II., 37:^. Lnndberg, J. E., Missionary, Morarian Missions, II., 143. " Lun Yu 1 (" Confucian Aualect"), Confucianism, L, 314. Lur, Tribe, Koordistan, L, 531. Lushilonge, Tribe. Africa, I., 23. Luther. Martin, Memorial Services to, Eranrjdical Alli ance, I. 362; Translation by, German Version. I., 388; Trans, and Rev. of Bible, II., 400 ; Mission Tract by, Jews, L, 507 ; Reformation, rtloc.uks, II.. 3t4. Luzon Island, Station. P/iilippiitr. Ma/ids, II., 228. Lyde, Rev. Augustus Foster, Prot. Epis. Ch., U. S. A., II., "259. Lyman, Miss, Missionary, Canada Cony. Soc., I., 231. Lyman, D. B., Missionary, I., 372. Lyman, H., Missionary, L, 573 ; A. B. C. F. .V., L, 72 ; Mitnson, S., II., 151. Lyons, L., Missionary, I., 573. Lythe, Dr., Missionary, Meth. Epis. Church (Worth), II., 78. Lyth, Rev. R. B., Translator, Fiji Version, I., 371. M. Mabille, Rev. A., Translator, Suto Version, II., 370. Macallum, Miss Emily, Missionary, Canada Cong. Soc., I., 232. Macalltim, F. W.. ( , ,,/,< c,,/,,/. Soc.. L, 232. Macallum. Dr. Mary, Canada Cong, .sw., I., 232. Macao, Mission station in China. Al >!,, I.. 1 ; Chinn, I., 250. 265, , <;: Lowrie, H . .!/. I.. :.71 ; Milne, W., II., 103 ; Munixoii. II., II.. 1 IS ; \V;M<nn-->, S. W., II., 474. Macassar Language. Celt-hex. I., 239. Macassar Version, II., 1. Maclirair, Rev., Translator, Manila Version, II., 81. Macdonald, Rev. D., Translator, Fat V -r^itm, L, JJ67. Macedonia, II., ] : Turkey, II., 412. Macedonian-Kouman. Version, II., 1. MacFarland, Dr., Missionarv, Pres. Ch. (Worth), U. S. A., II., 251. Miu-farlane, S., Translator, Saibai Version. II., 301. Macgillivray, Donald, Missionary, Pres. Ch. in Cami in, II., 235. Macgregor, Rev. J., Translator, Amoy Colloquial, L, 85. Maclntyre, J., Missionary, U. P. Ch., Scot., II., 431. Mackay, George Leslie, Missionary, Prvs. Ch. in Canada, II., 234. Mackay, A. M., Missionary, II., 2 ; ChurcJi, Miss. Soc., I., 277, 27S. 287 ; UsauMro, II., 448. Mackenzie, Bishop Chas. F., Missionary, Mar/omero, II., 24 ; Univ. Miss. Cent. Af., II., 447 ; Zulus, II., 544. Mackenzie, Dr. J. K.. Missionary, II., 3 ; China, I., 267 ; Medical Missions, II., 52. Mackenzie, Rev. J., Translator, Chuana Version, L, 279 ; Fate Version, I., 367. Mackenzie, Murdoch, Missionary, Pres. Ch., Canada, II. , 235. Mackenzie Memorial Mission, Woman s Work, II., 493. Mackinaw, Church at, Indians, American, L, 4r~>. Mackintosh, William, Translator, Rift Version, II., 285. Maclay, Rev. R. S., Translator, Foochow Coll. Version, I., 375 ; Meth. Epis. Ch. (North), II.. 72. 74. Maclean, Rev. Canon, Archbishop s Mission. L, 95. MacVicar, J. II., Missionary, Pres. Ch., Canada, II.., 235. Madagascar, II., 3-18 : Surface and Productions, 3 : Eth nology and Tribal Divisions, 4 ; Social and Religious Conditions before Missions were Established, 5 : Portu guese, 5 ; French, 5 ; Slave Trade, 5 ; Religious System, 5 : Government, 6 ; Radama L, 6 ; Contest between France and England, 6 ; Sir Robert, Farquhar, 7 ; En trance of London Missionary Society, 7 ; Accession of Ranavalona L, 8 ; Persecution of Christians begun, 9 ; Rock of Hurling, 11 ; Accession of Radama II., 13 ; Rasoherina, Queen, 14 ; Ranavalona II. , 14 ; Efforts of French Jesuits, 15 ; Ranavalona III., 16 : Conflict with French. 17 ; Treaty with France, 17 ; Mission Work in, A. B. M. U., L, 44 ; Ellis, W., I , 356 ; Friends For. Miss. Assoc., L, 382 ; Liqunr Traffic, L, 549 ; Lon. Miss. Soc., I , 563 ; Medical Miss., II., 55 ; Norwegian Miss. Soc., II., 184 ; Woman s Work, II., 517. Madanapalle, Station, Woman s Work, II., 505. Madras, A. B. C. F. M., L, 72 : Day, S. S., L, 336 ; Erlinb. Med. Miss. Soc., L, 352 ; L. M. S., I., 565 ; Madras Presi dency, II., 21-23 ; Medical Miss., II., 53 ; fres. (Estab.) Ch., Scot., II., 230 ; Scudder, J., II., 316 ; We*. Meth., II., 4(37 ; Winslow, J/., II., 477 ; Woman s Work, II., 508, 516, 517, 520, 521 ; S. M. C. A., II., 532. Madras University, Madras. II., 20 ; Madras Pres., II., 23 ; Pres. (Estab.) Ch., Scot., II., 239. Madras Presidency, II., 21-23. Madura, City, .4. B. C. F. M., I., 70 ; Eckard, J. R., I., 350 ; Madras Pres., II., 22, 23 ; Medical Missions, II., 53 ; Woman s Work. II.. 486, 495. Madura District, II., 24. Maewo, Station, Melan. Miss., II., 60. Mairadha, Ancient Hindu Kingdom, Behar, I., 145. Magadhi Version, II., 24. Magalhaee, General Couto, Brazil, I., 182-85. Magazine of Useful Knowledge," Greek, Periodical Literature, II., 215. Magbele (Tenine Miss.), Station, Church Miss. Soc., I.,_282. Mairdala. Abi/xsinia, L, 44. Magellan, Discovery of, Ladrone Islands, L, 539. .Marcus. Mr., Translator, Creolese Version, L, 326. Mairism, Persia, II., 220. Magwaugwara, People, Africa, L, 17. Magyars, Christianized, Mt-diiKv. Miss., II., 49. Mahabharata, Poem. Worth in-.<f I rrince, II., 182. Maharaja Dhulip Singh, Treaty Signed by, Punjab, II., 202. Mahbub Khan, Mohammedan Convert, Meth. Epis. Church ( .\orth), II., 70. Maluli. The, Abyssinia, L, 4 ; Soudan, II., 352-54 ; Tur key, II , 421. Mahen, Station (Berlin Miss. Soc.), China, L, 270. Mahenge. Tribe, B<inl>/ h u<-< . I., 121. Mahmoud or Mahmud, King of (Jhazni, Conquest of India by, India, L. 451 ; Mohammedanism, 11., 121. Mahmoud II. (Sultan), Turkey, 11., 418. Miihr, Brother and Sister, Missionaries, Moravian Mis sions, II., 137. Mahrah, Province, Arabia, I., 90. Main, Dr. Duncan, Hospital Built by, Medical Missions, II., 51. Italics indicate general articles. For mission stations see also Appendix E. GOO GENERAL INDEX. Main P.MI-.I .Mission I>i-pcnsarv. Kdinliurrjh )!< . .!/> ... Boe., l.. 35. . Maine. Mr. (.uy. Kditor " Chinese Kvaii-elist." T. 8. A.. 11,410. Makua. Tribe, liantu ttn<-< . I.. 121. M liabar Syrian Church, ( linrcli .Ml**. *< .. I., ") ; .!/ / /- rax PrWyffL, 22 ; Trarancori. II., 407. Malacca, II., 25; Mission Work in, .!/,. , 1.. 1 ; Cliinn. I., -V,:, ; /;,/,,-. A.. I.. 315 ; 7>w;/,. ./.. II., 397 . M ilagai-i I,aii _ r uai:e Reduced to Writur_ , Mudiit/axcar. II., 7. I ilairust or Malagasy, Tribe, Madm/iKcar. II.. 4. M dagasi Version, U., 86 ; liritfitli*. />.. I.. I M : llnrll.y. II. Cf., L, 410 ; .!/ /./>/;/ ui ar, II.. s. 9 : / .-//. 11., II., 398 ; Trai_i.-lation, II., 401. Malakivahs. sect. Mohammedanism, n., 123. . lalayalam, LanL uaL e. linl m. I.. IK Malayalam Version, II., 2 1 ). Malay Mission, Itau mli. Mixs ion*. I.. 333. Malays, Uace, II.. -, r : At ri,-a. !.. -_>o ; /;,//,/, H.f. Mi**. .W., I.. :;il; /;/ / A/. . [.,870; Madaacuear, II.. i : .lo/,,i, ,,,,i,, l, ni i.xm. II.. I . -, : \ ign> Ran, II. .104 : *nma- /w, II., 300. Malaysia, .If #. f A. (Xorth), II., 70. Malay Versions, II., 25. Malerius, or Malherbi, First Translator, Italian Version, I., 479. Malike, King of Nupe, Opposition to Importation of Liquor, Liquor Traffic, I., 549. Maliseet Version, II., 28. Malta, II , 28 ; Gobut, 8., L, 330 ; Goodell, Wm., I., 391 ; / , mple, J)., I., 392. Maltese Version, II., 28. Malto, Pahari or liajmahal Version, II., 28. Mamboia, Station, Church Miss. Soc., I., 288. Manambato. See Ambato. Manchu, Language, II., 31. Manclm Race, China, I.. 256 ; Manchuria, II.. 30 ; Peking, II., 212 ; Seoul, II., 3. Manchuria, II.. 29 ; Mission Work in, China, I., 250 ; Medical Missions, II., 52 ; Prts. Cli. Inland, II., 2-38 ; U. P. Ch. Scot., II., 431. Manchn Version, II., 32. Mandailung (Dialect), II., 30. Mandala, Town, Africa, I., 17. Mandalay, Station, II., 30 ; Surma, I., 221 ; Woman s Work, II., 508. Mandapasalai, Station, Taylor, H. S., II., 390. Mandari Version, II., 30. Mandarin Dialect, Resemblance to Accadian, China, I., 256, 258. .Mandarin Colloquial, Version, II., 30 ; Xat. Bible Soc., Sco land, II., 100. Mande or Mandigo Version, II., 33. Mandean Sect, Persia, II., 219. Handlnga or Mandingo Tribe, Africa, I., 26, 28, 29 ; \earo Race, II., 163. Mandingo Language, yeqro Race, II., 163. Manes, Founder ot Mandean Sect, Persia, II., 219. Mang C aste, Xizatn s Territories, II., 178. Mangalore, Station, Ba*le Mix*. -s O( ., I.. 141. Mangan, Miss, Founder of Jaffa Medical Mission and Hospital, I., 480. Maniclueans, Sect, instorical Geog. of Miss., I., 430. Manipuri Version, II.. 31. Manisa, Station, Turkey, II., 413. Maim, The Laws of, Hinduism, 1 , 420. Manufactures, India, I., 449. Manx Version, II., 33 ; Trans, and Rtr. of S Mf, II.. 402. Manyema, " Flesh Eaters," Tribe, Africa, I., 23 ; Jiantu Race, I., 121. Maooben. SeeManbin. Maoris, Race, II., 32 ; Mission Work for. Cli. Mi**. > ., I., 293 ; New Zealand, II., 171 ; Wen. Met/,.. II.. n;:;. Maori Version, II., 32. Mapasa; Massacre of Missionaries Attempted by. Mora vian Missions, II., 140. Maples, Rev. C., Translator, Yuo ]"</*;//. II.. 5. 5. Mapmniilo, Zulus, II., 542. Mi Mia, Tribe, Africa, L. 17. ..laranhao, / /v.v. t li. (S,,,itln. II.. -.:,:,. M-ira-h. Station, Ariii-iiiu. I., in-. . |i):i : l-ar. Chris. Mi*.<. Soc.. I., 370; Montgomery, <,. J- .. 11., 129: nv////((// .< Marathas Ka. e. Fall of in Kf.l. India. 1.. 452: Power of, Mn I liiiin.. II.. 121; Mission to. .\i-uiti .*- Territories. II . I;K M.iratlii. Laiigiia<re, linl m. I.. U>. Mn-atiii Version. II.. : : BaUanti, //.. I., 19. March. ! . \\ .. Missionary. Si/ri i. II.. 3,7. Marco I olo. J[an</i-hi>u\ I., n; : / ./.;/,-/. II.. -. 12. Marden, Henry. Mimionary, II.. 8J; I .iinim r<-< and Mi*- xinits, I., 810. Mardin. Armenia, I.. 102: .)/ /;/ .IA;/ </.<, n., 51: -IAw//, II., 149; WWinins, IT. / .. II.. 474; UVw//,V ir/ A , II., 495. Mardon, Rev., Missionary, linnna. I.. ."J 1 . Italics indicate f/i ncrnl miiclix. For Male or \i-iiu r "iie Version, II.. 34. Mariraivt \\ illianison Hospital. UV.//,<//, .< U urk, II., 490. Mai-i;ary, Mr.. Mnnlerof, Cliiim. I.. 2.">4. Marieha. ( liief Minister, .[lii/xxiniii. I.. 4. Maripaatoou, Africa, Mission Work in. Monii-iiit, I/ II., 137. i:is. Maril/.liuv_ r i~ee Pieiennaril/.biirtC). School at, Wi>n>-i/f * Work. II.. U7. Mark, Father. Mi-sion to Zuni-. Ii,d u,x. Aim i\<-in,. I.. 468. Markah, Rev. ,T.. Translator, Ti-inn ] >/><;. II.. 391. Maron, .John. Mumiiiti <. II.. 31. M ironite. Sect, II., 34-30; s,,r i<t. II.. 878: T>irk,-ij, il.. 415. ManinesHS Islands. II.. 34 : Mission Work in, Al .niinl i . II". / .,!., 40; L omnii r<; mul Mi**ton, I., 311; /,"/-. J/i.v.v. ,sv /r .. L, 688. Marquesas Version, II.. 34. Marquis of Lu, Pupil of Confucius, C<n<fiiciai,i*tn. I.. 31:!. Marsden. Samuel. Missionary. Ohvrch Mit. >v-.. I.. -Js-;. 293 ; Mi,r<i,-. Misx.,\l.. 144 ;\\> u> 7."ibnl. 1 1.. 172 : MV>. J/i-W.. II.. 403. Marsh. Kev., Missionary, /.nln*. II.. 540. Marshall Islands, Q., 86 ; Mii-nm^in. II.. 99. Marshall, Rev. T. J., Translator. / />" r Jinlm/m // 1" / 0, II., 231. Marshiuan. . I.. Missionary. II.. 30; r//;//- )" />( ///, I.. 276; /////; IV/>vf-//, I.. us. Marsovan, Armenia, 1.. 10> ; /"/. /,/. .V/ .v.s . >/.,.. I.. 376; Schneider, H.. II., 315 : ilr/// ( ^,, .v IIV-/-A-. 11., i;<:,. Martel. C harles, Miili innm Inn ix//,. II.. 12i). Marthad, King of llimyarites. Religious Toleration of, Mohammedanism, II. , 114. "Marten, Rev. J. L., Translator. Malay Vi rx/nnx. II.. 20. Martinique, West Indies. II.. 470. Martinez, Francis, First Martyr in China. Unmm, <ii>/,i,i;,- Missions, II., 292. Martin, C. It. Missionary, Meth. Epis. church iNorthi, II., 73. Martin, Rev. D.. Translator, Fr<-ncl, Version, I . 880. Martin, Frederick, Missionary, Friedi-nntlial. I.. >i ; Moravian Missions, II., 132, 143. Martin, James, Missionary, .\nxait / //.//. II.. 1*9: ll-f. Pres. Ch.Scot., II.. 273." Martin. Wui. and (lavin, Missionaries, C. / . rl,.^,-nt.. II., 431. Martin, W. A. P., on Monotheistic Worship in Pekinir. Confucianism, I., 317; "Evidences of Christianity. Japan, L, 494. Martyn, H., Translator, II., 30,37; Araiiic Version, I.. 92; B. F. B. 8,1., 202; Calcutta. 1.. i.2S : r/,. .l/;..... <Soc., I., 281, 289: Uii,<i i*i<i,n Version, I.. 120 : .\></-///- *< Proriiictx, II.. 1*3 : / * r.-i>.i, II., 221 ; 7 - /.-/ -//. FT- 0, II., 225 ; 7Y*v//. II.. 390. Martyr, Justin, Statement in Regard to Progress of Chris tianity, Hist. Gccfj. of Miss., L. 429. Martyr of Lebanon, Maronltes, II.. 35. Marvin, Bishop, Meth. Epis. Church (Sou/!, ,. II.. --.>. Marwar. See Jeypore. Marwari Version. II.. 38. Masai Tribe, Xuba-Falah Race, IL, 186. Masalland Ti-rrilory. .\t ri< n. L. 15. Masliono. Tribe, in Malebeleland. . l/ /v .v/. I.. l->. "Masik Patrika," ^"ewspai)er. Pres. (Kx/n/,.) (I. . land, II. . 2.-,9. Mason, F.. Missionary, II. , 38. 39; .1. Jl. M. I .. L,48; Bouriiiii in. i:. !>., I., 171 ; Kin-Hi I" reions, I.. 522. Mason. Kev. W., Translator. CV ## ]rrxiiiii. L. 320. Massacres at Zanzi!>ar. Africa. I.. 10 : at Tientsin, chinn. L, 254, 207; // ///. W. N., I., 407: at Mission Camp. Uganda, c/<. .l//x.<. <S o<?., I., 287: at Lebanon and Her- mon, /)/r /. ./. /. .. L. 370; M<i</<i//</.-r,ir. II.. 12: Mas- sacre of the JJoyd. .\"- " /.* iiliiml. II.. K2. Masson, Miss, School Teacher. Greece, I.. 399. Massowah. Seaport. Ahyxxinia. L. 4 : ^,<-/,,//. x.. I.. 31H). Masulipatam. Station. Woman Work. 1 1 . . 52i i . Matebele (Matabele). People. Country, etc . At i n-a. L. 18; Zo/i. Mix*. 8oc., I.. 5os : Moffat, R., II. ."112; Z"/-/.-, II., 541. :.!. . Matadi. Station, K<i*t ].<,i,il<in Inxtituti. I.. 347. Matadi Minkanda. Station. /v/>7 London In*!.. L. - Ii;. Malamoras. Station. l!V<//</i .< HVv 1 / 1 . II. .491. Mateer Memorial. \\~<i>n<tn x Work. II. .502. Mather. K. ( ., Translator, II., Hi ; Hindustani \ I.. 420 Matthes, Rev. I)r. R. F.. Translator, ll i ^ii Y> rsitm, I.. 215; Marasxar V> rxion. II., 1. Matthews. Mr. and .Mrs. I).. Anxtriili i. L. 114. Matthew s liilile. /: n>// ix// \ ,/sioii, L. 357 . Matthew Parker s Bible, Kiii/lixh Vn-sion. L. :{5*. Mathieson. .lames K.. Superintendent. Mildmni/ M t**t"n. II. . M-. . "Matthvsen. M., Translator. Ftimixh ]"./*;//, L. 374. Mattoon. S.. Missionary. II.. 10 : / /,.<. C/,. i.W//,). II.. 2.v> ; .sW/w, II. . .Ti."> : shim.ni- Version, II.. :o. Mauliin. Station. .1. 7;. J/. ?"., L, 4 c .i ; Burma. L. 221; HV-///,//, .v Work. 11.. :XN. xt dt ions see also Appendix E. GENERAL INDEX. 601 Matinsell, Rev. R., Translator, Mauri V rxion, II., 32. Mauritius, II., 41 ; Africa. I.. :!J : Ch. Mix*. Soc., I.. 29:; ; hut . Mi**. Hoc., I., 503 ; M<tdaija?i-ar. II.. ( , : .\, /<<//. .>.. II.. If,;. Mauritius Creole Torsion, II., 41. Maximilian, Emperor, Me.ric/i, II., 93. 91. Maxwell, Rev. J. L., Translator, Amuy Colloquial, I., 85 ; Midn-al Mixxiong, II., 50. Maya Version, II., 41. Mayhew, K., Translator, II., 42. Maylott, D. T., Missionary. Primitive Meth. Miss. Soc., II.. 258. Mbau Dialect, Fiji Version, I., 370. Mima. Sec Mbau. McAll Mission, II., 42, 43 ; .1. B. M. I ., I., 53. MeAll. Dr. Robert. McAll Mixxion, II., 42. McBrido, Mr., Missionary, l*res. Ch. (North), U. S. A., II., 251. McCague, Thomas, Missionary, I . P. Ch., U. S. A., II.. 432." McCall. Adam, East London Institute, I.. 347. MeCartee, Dr.. Missionary, Pres. Ch. (North), I . S. A., II., 252. McCarthy, Mr., of the China Inland Mission, ltdation of Mi.** to Government!, II.. 277. McClure, Dr. Win., Missionary, China, I. ,270; Pres. Ch. in Canmla, II., 235. McDonald, Rev. N. A., Translator, Siamese Version, II., 836. McDonald. Rev. R., Translator, Tukudh Version, II., 410. McFarland, Mrs. A. R., Missionary, Indians, American, I., 463. McFarland, S. G., Missionary, Siam, II., 335. McFarlane, Rev-. S., Translator, Lifu Version, L, 547. McCilvary, Rev., Missionary (Pres. Ch. in Canada), China, L. 270." M-<;ilvary, D., Missionary, Pres. Ch. (North), U.S.A., II., 251; Siam, II, 335. McKillican, Miss, Trained Nurse, Can. Cong. Soc., L, 232. Me Kim, A. J., Bible Agent. A. B. S., I., 65. McKittrick. J. (L. I. M.), Missionary, East London Insti tute, \., 349 McKowu, Miss C. J., Missionary, U. P. Ch., U. S. A., II., 432. McLaren, James, M.A., Head of Blytheswood Institution, Africa, Pres. Free Oh. of Scotland, II., 241. McLaurin, John. Missionary, Baptists, Canada, I., 131. McMullin, R., Missionary, II., 43. McNair, J.. Missionary, New Hebrides Mixxion, II., 170. McPheeter s Mission, Pres. Ch. (South), U. S. A., II., 257. Meadows, Mr., Missionary, China Inlaml Mixxion, I., 272. Mecca, Arabia, I., 89 ; Conquest of, Mohammedanism, II., 124. Meehitar, Abbot, Founder of Sect, Armenia, L, 99. Mechitarists, Armenia,!., 99. Medes, Nation, Armenia, I., 97. Medhurst, W. II., Missionary, II., 43 ; Abeel, I., 1 ; Boone, W. J., I., 178 ; China, I., 265 ; Chinese Version, I., 276 ; Lon. Miss. So<-., I., 566; Mandarin Colloquial, II., 30. Mediieval Missions, II., 44-49 ; Commence with Irish Church, 44 ; Columban, 45 ; Work on the Continent, 45 ; Germany, 46 ; Frisians, 46 ; Winfrid, 46 ; Boniface, 46 ; Scandinavia, 47 ; St. Ansgar, 47 ; Finns, 48 ; Mag yars. 4!) ; Lithuania, 49. Mediaeval History, China. I. .252. Medical Missions, II., 49-57: General Character, 49; Statement of Foreign Fields, 50 ; China, 50 ; India, 52 ; Syria, 53 ; Turkey, 54 ; Africa, 54 ; Japan, 55 : Korea, 55 ; Persia, .">."> ; Arabia, 55 ; Siam. 55 : Zanzibar, 56 ; Advantages of, 56 ; JIM ////, .)/;.;//. L. 167 : China, I., 265 : Citij Mlxxions, I. ,296 ; Edinburr/li M<-d. .Was. Soc., f. H. S., II., 468 : ~\Yomai, x \Ynrk. II., 484, 502. Medicine, Practice of. in China, L, 261. Medina. City. Arabia, I.. 89. Medina, District, Liberia, I.. 547. Mutiny of 1857. Xorlli u; xt l r<,r tn<-<x, II., 183. Mes_Mstheiies, Knvoy to Palibothra. Hehar, 1., 145. Meliemet Ali. I ashii of Egypt, Albania, L, 36; Cairo, I., 225 ; Sondun, II., 351. MC;L . ! .. ( .. Missionary, II., 58. Meiii-(;uknin at Tokyo (Educational Institution), 1!< farm: <l Dutch Chun-/,. II.", 269. Meille. Rev. A., Translator, Italian Virxim,. I., 47 9. Melanesia, II., 5$ ; Mission Work in, Pattesoii, J. C., II., 211. Melanesiaii Mission, II., 58-62 : Origin, 58 ; Mode of Working. 5 J : Mission Fields, ."ill ; New Hebrides, .7.1 ; Bishops Patteson |and Selwyn. 5 .( : Solomon Islands. 61 ; Banks Islands. 62 ; Santa Cm-/. Islands. 62. Melbourne, Mission Work in, Morurian Mixx/im*, II., 144. Italics indicate general articles. / / Meller, Rev. T. W., Translator, Fiji Version, I., 371; Khaxi Vrrxion, I.. 524 ; Malat/axi I . -r^iitn, II., 25. Melsted, S., Translator. Icelandic or .\<ir*> Yi-rxioii, I., 443. Melville, Mr., Bible Agent, /, . / . /, . A .. L, 201. Memorial Churches, Mmiai/u.-n-ar, II., 12. Memorial Gardens, Cawnpur, I., 238. Memphitic Dialect, Coptic Version, I., 324. Me namaso, Favorites of King Radaiaa II., Madagascar, II., 13, It. Mencius, Commentator of Confucius. China, I., 248 ; Con- fiii ianixm. L, 314. Mer.di Mission and Tribe, II., 63; Africa, I., 29; Oh. Mixx. Soc., L, 282; Shaini/ai/, II., 326; Sherbro, II., 328. Mendi Version, II., 63. Menelok II., King, Abyssinia, I., 4. Meneses, M. A., Missionary, Brazil, I., 189. Mennonite Mission Society, II.. 63. Mennonites, Foreign Mission Society of, II., 64 ; Indians, American, I., 465. Merchant Seamen s Auxiliary, B. F. 3. f> ., L, 197. Mertraredja, Station. Mennonite Mixx. Soc., II., 63. Meriam, W. B., Missionary, II., 64. Merj-Ayum, Station, Ford, ./. E., I., 375. Meroe, City, Africa, I., 10. Meropius, Philosopher, Visits Africa, Abyssinia, I., 3. Merrick, J. L., Translator, II.. 64 ; A. B. C. F. M., L, 77 ; Jxt/bu Version, I., 479 : Persia, II., 222. Merrill, Bishop, Meth. Epis. Ch. (North), II., 76. Mersine, Station, Nusairiyeh, II., 190; lief. Pres. (Cor.) Ch., II., 272; Turkey, II.. 413. Merwara, District, Ajmere, I., 31. Merz, Rev. T., Translator, Ewe Version, L, 366. Meshed, City, Persia, II., 218. Mesopotamia, Province, II., 65 ; Chaldaic, I., 243 ; Turkey, II., 412. Mesrop, Translator and Inventor of Armenian Alphabet, Armenia, I., 100 ; Armenian Versions, I., 105. Messenger of Peace, Vessel, London Miss. Soc., L, 560. Mestizo, Mixed Race, Negro Race, II., 164. Metcalf, Rachel, Missionary, Friends For. Miss. Assoc., I., 381. Metlahkahtla, Province, II., 90 ; Church Miss. Soc., I., 294. Metheny, David, M.D., Missionary, Mersine, II., 65 : Nu sairiyeh, II., 189. Methodist Church in Canada, Missionary Society, II., 65, 66. Methodist Episcopal Church (North}, U. S. A., II.. 66-80 : Origin, 66 ; Constitution and Organization, 66 ; Develop ment of Foreign Work, 67 ; Africa, 67 ; South America, 68 ; India, 69 ; China, 72 ; Japan, 74 ; Mexico, 75 ; Ma laysia, 76 ; Bulgaria, 76 ; Korea, 77 ; Italy, 78 ; Ger many, 78 ; Scandinavia, 79 ; Missions of, China, I., 269 ; Indians, I., 468 ; U. S. A., II., 442. Methodist Episcopal Church (South), IT. S. A., II., 80-83 : History, 80 ; Missions, China, 81 ; Mexico, 82 ; Japan, 82; China, L, 270; U. S. A., II , 442. Methodist New Connexion Missionary Society, II., 83, 84 ; Mission Work of, China, L, 270. Methodist Protestant Church Board of Foreign Missions, II., 84. Methodius, Slavic Apostle and Translator, Bohemia, I., 172 ; Bulr/aria, I., 216 ; Bulgarian Version, I., 217 ; Hist. Geo;/. of Minions, L, 433 ; Mediaeval Miss., II., 48 ; Poles, II., 230 ; Slavonic Version, II., 342 ; Slovaks, II., 344. Methods of Missionary Work, II., 84-90 : Division of into Evangelistic and Pastoral, 85; Personal Conversation, 86 ; Public Preaching, 86 ; Sunday-Schools, 87 ; Educa tion, 87 ; Publication, 88 : Attention to Physical and Social Needs, including Medical Work, 89 ; Church Or ganization, 89 ; Family Life, 89 ; Social Life, 90 ; Com munity and National "Life, 90; Am. Bible Soc., I., 62; A. B. C. F. M., I., 68 ; Bap. Conr. Out. and Quebec, I., 131 ; Bible Distribution, L, 162 ; Jews, L, 508 ; Moravian Misc., II., 131 ; Organization of Missionary )\ ork, II., 195. Mevlevi (Whirling Dervishes), Derrish, I., 337. Mexican National For. Miss. Soc., So. Bap- Cov., II., 360. Mexican or Aztec Version, II., 90. Mexico, II., 91-98; Mission Work in, A. B. S.,l., 64; A. B. C. F. M., L. 80 ; B. F. B. S., I., 204 ; M. E. Ch. ( \nrfh), II., 75 ; M. K. Ch. (Xott/h ,11.. 82 : A . <jn> Jfnr, . II., 165; Pascoe, ./., II., 210; I ns. < /,. (sou tin. II., 256; So. Bap. Conr., II., 3<:o : }\ mna s Work. II.. 503. Meyer, Rev. F., Translator, fat/tou tan V< rxionx, L, 360. Meyer, Philip L. 11.. Missionary, II.. 98. Meyhew, Rev. T., Mission at Martha s Vineyard, Jnd;,n,fi, Alii rifan, 1.. 455. Mhow, Station, Woman Work, II . 511. Micmac (see Mikmak), Language, Abmaijni. I., 2. Micronesia, II., 1)9-101 ; Mission Work in. .1. B. G. F. M., I.. 74; Clark, E. W.. 1., 304; fontimrce and Mtxxions, II.. 311 : Woman * Work. II.. 19 1. Middle Kingdom, China, I. ,247 ; Williams. .S. W.. II., 474. mission stations see also Appendix E. GG2 GENERAL INDEX. Middleton, Dr., First Bishop. Calcutta. I.. . Midhat Pasha, Leader of New Turkey Party, / ////, //. n., 419. Midnapore, Station, ] /< irill /In/*. Fur. . !/;.. S,H\, I., 37s ; \fedlcal Mltgion*, 11., 6S \ \\tn/m/i .-- n ///. ll.. .VHP. Mikado. Jitjin/i, I., .|sii : . \utocratic Power of Weakened liy Knddhism, Xliiiitw. II., 330. Mikkelsen. Hans, Translator, liuninh )"</* "., T., 335. Mikmak Version, II., 101. Miknlas, Albert, Translator, Jloln niiiui I irxion, I., 173. Mildnmy Mi ions, II., ln-J ; ./.*, |., .-,](). Mildmay Park, Conference i\t,Mixxi<>ri<iri/ I onf, r< n<; .. ;, II., 108. Mil.- Knd Waste. Meeting at. Xalration Ann;/, II.. ::n:i. Millard, Mr., Bible Agent, A . / . /. . >.. I.. - "I. .Miller, W., Missionary, Head <>t Madras College, I ,;.*. / /, Ch. <>f Scotland, II.. . I". Miller Memorial Medical Mission iion-e, Fitinbun/li ,)/,</. J/;.vx. xor.. I., :{.v. . Mills. Cyrus I .. I res. I .all ieoila Seminary (Ceylon) and Oahn College (Hawaii), II., iox . Mills, S. J., Bible Agent and Missionary, II., 103; .1. /, . .s ., I. ,01 ; .1. /, . ( . F. .I/.. I.. 60. Milne, Mr. A. M., Bible Agent in South America, . I. /. . >., I.. 1)3. Milne, l{ev. Peter, Translator. A"/ "<" \ < rxiu/i, II., 175. Millie, W., Missionary, II.. 103; .B. F. B. & ., I., 203; ( /linn. 1., utj.") ; Chi in * \ i ex/on, I., 276; Z,o. J/i##. Sec., I., 566 ; Mormon, It., II., 148. Minakshi, Coddess, Teini)le of, Mai/ ira, II., 23. Minus Germ s, Province, Brazil, I., 189. Mindanao Island, P/titt/i/i/m /.^/it/ids, II., 228. Mins; Dynasty, Xtitikiny, II., 358. MIngohn Pagoda, Burma, I., 222. Mingrelia, Province, II., 104. Min<_ ic]iaiis, Race, Caucasus, I., 237. Miranda, Z., Missionary, Brazil, I., 189. Mirat, Station, Northwett Provinces, II., 183. Mirdites, Tribe, Albania, I., 38. Mir Muzaffar-ed-din, Holy War Proclaimed by, Bokhara. I., 173. Mirzapore (Mirzapur), Station, EVli/i. .l/i^f. J/iw. .S oe., I., 352; io?i. .Vw. ,S oc., I., 564; Mather, R.C., II., 40; )Yoman s Work, II., 518. Mischna, The, ,/?, I., 506. Mishakah, Michael, Treatise by, Music and Missions, II., 153. Mission Du Saint Esprit, Congo Free State, I. , 320. Mission House of Scotch Free Church, Constantinople, I., 323. Mission Seminary at Islington, Church Jfisfi. Soc., I., 280. Missionary Conferences, II., 104-10 ; India, 105 ; Mild- may, 107 ; China, 108, 109 ; China, I., 259 ; Chinese Version, I., 277. Missionary Evangelical Alliance, Congo Free State. I., 320. Missionary Leaves Association, II., 110. 44 Missionary Review," Wilder, It. G., II., 473. "Missionary Review of the World," International Miss. Union, I., 478. Missionary Societies Classified, Organisation of Miss. Work, II., 195. Mitchell, J. A., Missionary, Pres. Ch. (Xorth), U. S. A., II., 251. Mithnagdim, Jews, I., 506. Mitehil. Mr. C. W., Central China We*. Lay Miss., I., 239. Moab, Mission Work in, Ch. Miss. Soc., I., 289. Moab Mission, II., 111. M6a\viya, Caliph, Mohammedanism, II., 120, 123. Mocha," City, Arabia, I., 89. Modern Armenian, Armenian Versions,!., 105. Modhi, Character, Marathi Version, II.. : .. !. MocL ling, Rev., Translator, Canareseor Karnata Version, I., 232. Moericke. Mr., Translator, Badaga Version, I., 117. Moffat, Robert, African Missionary and Explorer, II., 111,112; Chuanaor Sechuana Version, I., 279; Com- in, n-r 111, i/ Mixx toiis, I., 310 ; Klin. Mul. Minx. ,sV/c., I., 352; Li i -iiii/xtnni, />.. I..5.V. 1 ; /.-//,. ,l/;.vx. tioc., I., 567 ; Tnins. and /, " . (if Jiihte, II., 403. Moiriil. Palace. Jlnu-<s, 1., Us ; Dynasty, Mohamin* d/in- ttm, II., 121. Mohammed, ^ iixuirii/iJi. II., 188. Mohammed Achmet (.El Mahdi), Soudan, Historical Sketch < if. ll..:iVJ. Mohammed Ali. of Kirypt. Rebellion of, Africa, I., 10 ; Alexandria, l.,4i ; Turkey, U.. 4is. Mohammedan ( onquest, MoUH/t, II., 27. Mohammedan University at Timho, Africa, I., 10. Mohammedanism, II., 112-2r>; The Problem. 112 : Char acteristics of, 112 ; Mohammed, 113 ; Change in Charac- ler of, 114; Pre-Islamic Arabia. Ill: History, 115; Life of Mohanimed. llli; The Koran, 117 ; Iladeeth or Traditions. IIS : Islam and the Bible. 119; History of Mohammedan Conquests, 119; Kxtent of To-day, I -il ; Sects, lij ; Agencies in Use to Reach, lv!l : .1 frirn, I., 9; Celebes, I., 239; Congo Free Ktut, , I.. 321 ; Ilin- Itulics indicate general articles. For dttitm, I., l-.v: : /yxv-dixfim, I.. .V!-. : /,/>;. II.. -.MS . ; > <// ", 11., 37 5 ; Turknj, II., 423; Zoroattriantem.11.. :,; , . Mohammedans, Afrii-n, I , ll) ; At i-fllalnix. I.. 41 : .U-w-. / /., l>;/. x,-rii,., I.. 111 : Jit/itn;\.. n:>; Bengal, I., 150; ( uxliinir, I., 2. !(i ; < li/n>/u- \in/ii ir, I.. 215 : I /iimi, I., 2(t; /// // </, I., 419 ; rStotK / /v;,/, //,/ Minion *. 1 1 ., 341 ; Tuikiij. II., 413. Mciharrem, Mulniinnii ilnn min, II., 120, 123. Mohawk Version, II., li"i. Molirhanlt. Itev.. Translator, Kxkitim } <risii,i<. I. .:;:. .. Mollahs. / ,/>;, II. . ejii. Moller, Albin, Translator. Wi /n/ix/t } , rxlti/is. II., I.V-1. Molnar, A., Translator, ll i/n/nii in \ <-r*i<ni, I., i 1^ . Moioeh. 8/iintoo, II.. 829. .\ii>iokan>, se,i. Ooueattu, i.. - ".; ; . /. /:. r/,. I.NV,,//, ,. n., Moluccas or Spice Islands, II., 120. MolmiL (Bee AniL uni, Station. .1. /, . .!/. T.. I.. 5(1. Mombasa Inland. Slation. Africa, I.. 15; %. .I/ I., . Mi ; llaiui iiiii iin, ./.. }.. toil ; /, , //tun/in. ./., 11.. _ ;. Monasteries, Destruction of Dunns Revolution. I., 397. Monasticism, Introduction of. linlgnriii. I.. 216. Monastic Orders, Hixtnriciil i,,nr/. nf Mixxinnn. I., l. il. Monastir, station. Al/iunia, I., 37; Mun ilnni i, II., 1; iiw/w/vno/vi-. n.. 4:0. Monhiittnland. Africa. 1., 25. Monijolia, Province. II., 127 ; C7(</(^, I.. 2(57. Mongolian Finns, Mnli,i ml Mixx/nnx. II.. !>-. Mongols, Race, II., 127: /V/v^/, II ., 21s, 22o ; 7V6<, II., 393 ; Turk* stan, II., 411. Mongol Versions, II.. 126 : o//. .!/;*.. .sv-.. 1., 5;ti. Monod. (iustave, P.ible A-eni. /;. / . /;. >.. I.. 2m. Monopln sites, Historical Geoy. ofjfixx.. I ., 430; _l/W/v- nito, ll.. 34. Monothelitee, Eittorical (,coij. of Miss., I., 430 ; Maro- nites, II., 35 Monroe. President, Monrovia, II., 128. Monrovia, City, Africa, I., J : M iion Work in. l < ///. <,.</ Bands, II., 214 ; 7 J /W. A/,;.v. r . //.. II., 20n. Montanists, Historical (;><>(/. of M/xx., I.,4*. Monte Covvino, John di, Roman Catlio ic Mixxinnx.ll., 291. Montenegro, II., 128. Monterey, Station. / /,.,*. TA. (Xnrtln. J . x. .1.. II.. 2<i. Montevideo, Station, M. F. Ch. (Sortie. II.. (is. Montiromerv, Brother and Sister, Missionaries, Morar tmt Missions, II., 141. Montgomery, (;. F., Missionary, II., 129. Montgomery, Sir Robert, Commissioner of oudli, r// ///<// JliSf. SOC.,1., 291. Moore, J. P., Missionary, /?(?". (d i rtnan) Church in thf U.S., I!., 271. Moore, Rev. J., Translator, Tahiti Vrrxi m. 1 1 .. 3SO. Moors of Senegambia. Africa, 1.. 29. Moradabad, Station, M. E. Ch. (North), II., 70 ; W,>/n</n .* Work, II., 498. Moravian Brothers, Origin of. Bohemia, I., 172. Moravian Missions, 11., 129-47; History, 129; Count Zin/endorf. 130 ; Government of Missions. K ,1 ; Method* of Work, 131 ; Statement of Missions. Danish West In dies. St. Th as, St. Croix. St. .Ian. 132: Greenland, 132; North American Indians, 134; South America, 135; Surinam, 136; Bush Xetrroes. 137: South Africa, 13S ; Uarbadoo. 140 ; St. Kitts, 141: Mosquito Coast, 112: Labrador, 1 43 ; Alaska, 144; Australia. Ill; Cen tral Asia, 144 ; Bohemia. 145 : Chronological Table, 146 ; JJ(tnif/i Minn/mi*. I.. 3:!1 : ImHaiix. I., 457, 45N ; A"//v Bace, i:.. nv: ; / /<>//,. II., 263 ; Tibet, H., 393. Mordwin Version. II., 147. Morgan, Dr. W., Translator, W>M Vfrfion, II., 455. Alorijah Mission, Paris Scan. >Vx\, II., 2os. Morioka. station, Woman s Work, II., 505. Morlacks. Race, Dalmatia, I., 330. Morne la Selle, Mountain, liinicn. J., I., 206. Morning Star (Ship). Micron- *i<t. II.. 100. Morocco. II., H7 : Afiica,!., 30; Berber Pace, I., 153; Mission Work in. North Africa Miaxion, II., 179. Morrison, Rev. ]).. Missionary, Fat: Virsion, I., :367 ; Fret. Ch. Fun.. II.. 237. Morrison, J., Missionary. T. P. Ch. Scot., II.. 430. Morrison,,). II., Missionary, II., 147; Mulical II., 52. MoiTison. Robert, Missionary. II., 147: Abe, L. 1; Bridaman, F. ( .. I., i:: li. F. /;. N.. L. 21 ti: chinn, I., 265, 266; Chimx, Vn-ximi, I., 276; Lou. ML-- L, 55<;. .VHi : ii^imn ii- rhina, II., 194. Morse. C. F.. Missionary, .1. Ji. < . F. M.. I.. 77. Mortlock Islands. II.. 14-^ : Microiifsia, II., 100. Mortlock Islands Version, II.. 1 I s !. Morton. <;. N., Missionary. Brazil, L, 185, 189; 7V^. C%. (South), II., 254. Morton, Rev. John, Translator, Pres. Ch. in Canada, II., m Morton, J. W., Missionary, /A/. PWJ. (Coven.) Church, II.. 272. mission stations see also Ap^ndix E. GENERAL INDEX. GG3 Mosaic Decalogue Compared with Prohibitions of Gau tama, lluddliixm. I., 209. Moschi, .Mission Opened, Africa, I., 15. Moscos, or Mosquito Indians, Moravian Mi.^/onn. II.. 142. Closely, Rev. W., Discovery of Chinese Manuscript of Gospels, etc., in British Museum, Loin/on .Hiss. Xoc., I., 50G. Moses of Khoreue (sec Ohorenensis). Ai //nnia, I., 98. Moshide or Msiri, Nyame/i Chief, Africa, I., 23. Moslem Propaganda, in Ga/aland, Africa, ]., 18. Mosquito Coast, II., 149 ; Nicaragua, II., 170. Mosquito Version, II., 149. Mossaniedes, Station, Africa, I., 22 ; Anr/olil. I.. 87. Mosul, Station, A. B. V. F. .V., I., T(i ; Ford, ,T. E.. I., 375 ; Lobdell, //., I., 553 ; Williams, W. F., II., 474 ; r*<fee, II., 527. Mota Island, JAA/. .!/;,,?., II., 62. Mota Version, II., 141). Motito, Station, Pm x Era,,. Xoc., II.. 208. Mott, Mrs. .Mentor, Missionary. Hi /rut, I., 14(1 ; Syria, II., 378; ]!><//<"// V 11 wX-, II., 4H3. Monkdeii, Station, China, I., 270 ; Medical Missions, II., 52. Moulmein (Maolmain), Station, J.. _B. M. Z7., L, 47 ; Boardman. G. D.. 1., 171 : Burma, I., 220 ; Judson, A., I., 517 ; Mason, F., II.. 38 ; J/is.<. Conference*, II., 105; Yin ton, ./., II., 451 ; Woman s 11 wA , II., 508. Monlton, Rev. J. E., Translator, Tonqa Yersion, II., 397. Mound-lmilders, Identical with Early Indians, Indians, American, I., 452. Mountains of the Moon, Africa, I., 7. Mount Franklin. Station. Morarian Minions, II., 144. Mount Kenia, Africa, I., 15 ; Discovery of, Church Mitt*. Soc., ]., 2si;. Mount Kilima-Njaro, ^4/Hc,I., 15 ; Discovery of, Church Mix*. Soc., I., 286. Mount of Martyrs, Roman Catholic Missions, II., 293. Moussa Beg, Koordish Chief, Moosli, II., 129. Mozambique, II., 150 ; Africa, I., 17. Mozarabes, The, Mohammedanism, II., 120. Mo/habee Sikhs, Converts from, J/"<<tfA. _E/#. Church (North), II., 70. Mozhrabim, tfcttW, I., 505. Mpongwe, Tribe, Africa, I., 24; Bantu Race, I., 121; P/-es. C A. (North), II , 248. Mpongwe or Pongua Version, II., 150. Mpwapwa, Station, Church Miss. Soc., I , 288 ; Mullens, ,/., II., 150. Msikiuya, John, Native Missionary, Primitive Meth. .W**: Soc., II., 258. Mtel)i, Port of Uganda, Africa, I., 14. Mtesa, King of Uganda, Church Miss. Soc., I., 287 ; Mackay, A.M., II., 2. Mndnabatty, Station, (7ttm/, W., I., 235. Muhlenberg, Station, Evan. Luth. Ch., I., 364 ; TT omffw s iror/t, II., 513. Mnharram. See Moharrem. Muir, Miss Marion, Missionary, Greece, I., 399 ; Prof. Ei>. Ch., II., 261. Muir, Sir William, Church Miss. Soc., I., 291 ; Moham medanism, II., 119. Mnirabad, Station, Ch. Mis*. Soc., I , 291. Muirhead, Rev. W., Translator, L. M. S., L, 566 ; Shang hai Colloquial, II., 327. Mukimuke, Station, Jiap. Gen.Assoc., I., 133. Mnlk, La\v of Property, Turkey, II., 418. Mullens, J., Missionary, II., 150 : Canada Cong. Soc., L, 231. Miiller, P., Missionary, Leper*, Moravian Miss, to, L, 545. Miiller, Prof. Max, on Nirvana, Buddhl*m, L, 210. Mtiller s Meetings, J/. i7. 6Vfc. (.\orth), II., 78. Mumford, Mrs., School at Philippopolis, Bulgaria, I., 217; PhWppopolis, II., 22S. Mungeli, Station, >V>r. (, /// ;*. .1/7**-. .svw., I., 370. Hunger, S. B., Translator. II.. 151. Muiiiro Park s Travels, Africa, I.. 7. Munson, S., Missionary. II., 151 ; A. B. C.F.M., L, 72. Minister, Rev. Peter, Imprisonment of by Lutherans, Am. llap. Miss. Union, I., 54. Mania (Sultan), Turkey, II , 419. Murchison, Pres. of Royal Geog. Soc., Africa, I., 7. Murchison Falls and Bay. Africa. I.. 14. Murdoch, Dr., Scheme" for Translation Formulated by, Relinious Tract Soc., II.. 27 9. Murray, A. C., Missionary, Pres. Free Ch. of Scotland, II., 241. Murray. \. \V., Translator, Samoan Version, II., 309. Murray, Charles, Missionary, .YV/r Zealand, II., 174. Murray, J. D.. Missionary, jffiew lief/ride* Mis.iion, II., 169. Murray, William, Missionary, Chinese Blind, Misxion to the. I., 275. Murray Island Version, II., 151. Music, of the Zulus, Jii/,,fu Hue?, I., 123 ; Hindu, India, I., 449 ; Japanese, Japan, I., 500 ; in Turkey, Powers. P. O., II., 232. Music and Missions, II., 151-55. Italics indicate yeneral articles. For Alu-ic. Bands of, Salvation, Army, II., 306. Muskoki or Cree Version, II., 155. Mussulman Bengali, Dialect. Bengali Yersion, I., 151. Mutiny, Indian, of 1857, Chr n- tiun Y< rn. Ed. Soc., L 278 ; India, I., 4.V. . Mnttra, Station, Woman * Work. II.. r.iv Mutual Benefit Societies, ( i/if .l//.v/--;i.v. I., 207. M \\aiiLra, King of Uganda, Africa. L, 15 ; Mackay, A. M. II., 2. Mweru, Lake, Africa, I. , 22. Mylngyan, station, Woman s Work, II., 508. Mynpiirie, Station, Freeman, J. E., I.. 37 !t. Mysteries, Kelitrions, Nufiairiyeh, II., 1H7 , 188. Mysticism of Dervishes, iJerrish, I.. :i37. Mysore, Province, II., 156 ; Native State*, II., 161. W. Nachart, Rev., Translator, Eskimo Version. I., 359. Nacluiiral. Travels and Discoveries of, Africa, I., 7, 12. Nadir Shah, Persia, II., 218, 221. Naga, Tribe, Assam, A. B. M, U., L, 49. Nagasaki. Station, Ch. Miss. Soc., I., 282 ; Woman s Work, II., 498, 505. Nagercoil, Station, Woman * Work, II.. 518. Nagoya, Station. Pres. Ch. (S.), II., 257 ; Woman s Work, II., 498, 500, 505, 507. Na;_ r pore, Station, Woman s Work, IT , 521. Naiui Tal, Station, M. E. Ch. (North), II., 69 ; Woman s Work, II., 498. Najran, Martyrs of, Abyssinia, I., 3. Naken, Rev. J., Translator, Canton Colloquial or Punti Yersion, I., 233. Nakshbendi, DervWl, L, 337. Namaqua Race, Africa, I.. 21 : Hottentot-Bushman Pace, I., 440 ; Zow. J/i> .. S oc., I., 567. Namaqua Land, Africa, I.. 21 ; Moffatt, P.., II., Ill : Nama Yersion, II., 158; Wes. Meth., II., 461 ; Rhenish Mission Soc., II., 281. Namas, Race. Comagr;as, I., 308. Nama Yersion, II., 158. Nam-Kyung, Station , China. I., 270. Nana Sahib, Campbell, D. E., I., 230 ; Caivnpur, I., 238 ; Freeman, J. E., I. ,379. Nanak, Founder of Sikhism, Hinduism, L, 423 ; Mohan i- medanism, II., 124. Nanchang-fu, Station, China, L, 249, 269. Nanhiung. See Namkyung. Nanking, China, I., 248 ; Mission Work in, China, I., 268, 269, 271 ; ,Fw. 6%H<rf. J/w*. A oc., I., 376. Nanking Colloquial, II., 159. Nanku, Station, China, I., 269. Nantai, Suburb of Foochow, Church Miss. Soc., I., 289. Nantziang. Station, China, I., 270. Naoroji, Dhanjibhai, Native Missionary , JVw. (Estab.) Ch. ofScotland,TL.,%. Naples Exhibition, Bible Stand at, .KM? Stand, Crystal Palace, I., 168. Napoleon I., Cairo, I., 225. Narrinyeri Version, II., 159. Narvaez, Pamphilus de, Landing at Florida, Indians, American, I., 453. Nasa, Station, Church Miss. Soc., I.. 288. Nasik Boys, Church Miss. Soc., I.. 292. Nasniith, David, Young Men s Societies Formed by, Young Men s Christ. Assoc., II., 529. Nasr-ed-din, Shah, Persia, II., 218. Nast, Rev. Win., Meth. Epix. Church (North), II., 78. Natal, Province, II., 159 ; Africa, I., 19 ; A. B. C. F. M, I., 79 ; Bantu Race, I., 125 ; # M*. <*., I., 157 ; Herrmansb. Miss. Soc., L, 415 ; L. M. A ., I.. 568 ; Pinkfr- ton, M. W., II., 229 ; Pres. Ch. Scot., IL, 241 ; Wes. Meth. Miss. Soc., II., 463. National Bible Society at Bogota, B. F. B. S., L, 204. National Bible Society of Scotland, II.. 159 ; China, L, 271. National Foreign Missionary Society, A. B. M. U., L, 43. Nationalization of Missions, Relation of Miss, to <;f> meats. II., 276. Native States, Province. II., 160, liil. Native Workers, Organization of Missionary Work, 11., 200. Nature Worship, Albania, I., 35. Naval and Military Bible Society. /;. F. B. S., L, 197. Navigators Islands. See Samoa Isl. NayaK, Kingdom, Madura, II.. 23. Na/areth Medical Mission. Edinburgh Med. Mlte.Soc,, I., 353; Medical Missions, II., 54 ; Orphanage at, Woman s Work, II., 491. Neemuch, Station, Woman s Work, II.. 514. Necsima, Joseph II., Native Missionary, II., 161 ; Japan, L, 496. Negorabo, Town, Ceylon, I., 240. Negro. English, of Surinam, Moravian Missions, II., 137. Xeirro LanLrua-res, Africa, I., 8. Negro Race, II., 162-65 ; Definition of Term, 1C2 ; Afri- i-iii stations see also Appendix E. 6C4 GENERAL, INDEX. can Negro: History, Social Characteristics. I.uiiL uuL e. Missions among. 1*2 ; Papuan Neui-o, ! ,:): Miv.l Races, 104 ; The Negro in America, 1 nitcd Slates, 164 ; Mexico, 165 : Central America, 105 ; South America. 165 ; West. Indies, 105 ; Africa, I.. 29, 31 ; liantii Race, I.. 124 ; B. F. B. 8., I., 204 ; U. .V. A.. II., 434. Ncilson, Thomas, Missionary, }ftw Hebrides Mission, II., 170. Neid, Province, Arabia, I., 90. Nellore, Station, A. B. M. U., I., 52 ; Day, S. 8., I., 330 ; H-///,/r Jl orX-, II., 508. Nelson, Jiibtus, Missionary, Brazil, I., 190. Nelson, Thomas H., Pentecost Hands, II., 214. Nemanya, Stephen, Servian Principality Founded by, Servla, II., 324. Nepal. Kingdom, II.. 165 ; Natirf. States, II., 161. Nepali (Nepaulese), Language, India, I., 447. Nepali Version, II., 160. Nesbit, James, Missionary, Pres. Ch. in Canada, II., 235. Xeshera, 1 Periodical Literature, II., 215. NV-torians. Sect, II., 100; A. B. C. F. M., I., 76, 77; China, I., 249, 264 ; Cochran, ,J. G., I., 300 ; D wight, H. <?. O., I., 345; Fiske, Fidelia, I., 373; Grant, A., I.. 395 ; Hangchow, I., 407 ; IR-t. (ieoy. of Miss., I., 430, 431 ; Mohammedanism, II., 115 ; Oroomiah, II., 203; Perkins, ./., II., 216; Pemrc, II., 218; Pm.-. 6 /t. (North). II., 24!) ; 7?<wt. Cath. Missions, II., 291 ; Trav- ancore, II., 408. "Net" Collections, Woman s TJ wA , II., 493. Netherlands Bible Society, #. J^. 11. .. .. I., 199. Netherlands Missionary Society, II., 106. Nevius, J. L., Missionary, Pres. 6 /(. (North), U. S. A., II., 253. New Britain, Mission, Wesleyan Meth. Miss. /5oc., II., 460. New Calabar (Niger), Church Miss. Sue., I., 285. New Caledonia, Colony, II., 10? ; Melantsian, Jlina., II., 58. Newchang (Newchwang or Newchoang), Station, China, I., 2TO ; Pres. Ch. Ireland, II., 238 ; Woman s Work, II., 522. New Danish Tamil Mission, Danish Missions, I., 332. Newell, Samuel. Translator and Missionary, II. , 107 ; .4. B. C. F. JL, I., GO : Bombay, I., 17 5 ; Calcutta, I., 228 ; Marat hi Version, II., 33. New England Company, II., 167. New England, Early Missionary Work in, Indians, Ameri can, I., 455. New England Tract Society, Am. Tract Soc., I., S3. Newfoundland, II., 168. New Guinea (see Papua), II., 1(>8 ; Mission Work in, L. M. S., I.. 5i52 ; Rhtnish Miss, toe., II., 282. New Guinea Version, II., 168. New Hebrides Islands, II., 168 : Mission Work in, Aitf- tralia. L, 116 ; Geddie, J., I., 386 ; Lon. Miss, Soc., L, 561; Melanesian Miss., II., 58. 59; Pre*\ Ch. Canada, II., 233; TFifl-iaww, /., II., 473; Woman s Work, II., 514. New Hebrides Mission, II., 109-71 : History, 169 ; De velopment of Work, Aneityum, IG .I ; Fotuna, 169 ; Aniwa, 169 ; Tauna, 109 ; Eromanga, 170 ; Organiza tion, 170. Newman, J. E., Missionary, Mtth. Epis. Church (South), II., 82. New SouthWales, Australia, I.. 114. Newstead, Rev., Translator, Indo-Portuguese Version, I., 476. New Tamil Mission, Danish Missions, I., 3- 33. Newton. John, Jr., Missionary, II., 175. Newton, St. John, Translator, II., 175 ; Punjabi or Sikh Version, II., 203. New Year s Day, Celebration of, China, L, 262. New York Bethel Union. Stamen, II., 318. New York Bible Sue., Am. Bible Soc., I., 61. New York City Mission and Tract Soc., City Missions, I., 296. New York Religious Tract Soc., Am. Tract Soc., L, 83. New Zealand, II., 171-75 ; Geography, Population etc., 171 ; Discovery of, 172 ; Penal Settlement, 172 ; Massa cre of the Boyd, 172 ; Mission Work of Church Miss. Society, 172 ; Wesleyan Methodists, 173 ; Presbyterian Churches, 174 ; Ch. Migf. Soc., I., 293 : Selwyn. G. A., II., 320 ; Sev. Day Adv., II., 325 ; tf. P. G., II., 349 ; Un. Mtth. Free Churches, II., 428 ; Wes. Meth., II., 463. Neyoor, Station, Medical Mission*, II., 53. Nez Perces, Tribe, Indians, I., 461. Nez Perces Version, II., 175. Ng anga or Chinyana Version, II., 175. Nganhwui. Province, China, I., 249. Ngami, Lake District, Africa, I., 18. Ngkanjrabn, Station, China, L, 269. Niruna Version, II., 175. Nias Islands, II., 176 ; Inhabitants of, flahana. L, 329 ; Mission Work in, Rhenish Miss. Soc., II., 2sv!. Niae Version, II., 176. Nicaragua, II., 176. Nicholson, Miss Mary. Miss-ioiu.ry, Erzroatn, I., 359. Nicholson, Win.. Muaionary, Oilyat, II.. 204. Nicobar Islands, II., 170. Nicobar Version, II., 170. Nicomedia, Station. Armenia, I., 102 ; Turkey, II., 413. Nicosia City, (Jyjirus, I., 329. Nidhi, Levf, First Assamese Convert, A. B. M. U., I., 50. Niche], Rev., Translator, /..// \ < i-xion. I., 544. Niger Basin, Africa. L, - .>, 2ii ; Languages of, Africa, I., 26; Mission Work in, f. .I/. 8., I ,285. Niger Expedition, Chni-cli Minx, .s w., I., 281. Niiirata. Station, A. B. C. F. M.. I., so. Nilul, Rev.. Wm., Translator. Lij n \ ,rsi,,,,. I.. :>i;. Nikon, Patriarch, Denounced as alien-tic, l{n.<x nt, II., 299. Nile, Sources of, Africa, I., 13, 14. Niles, Dr. Mary, Missionary, Woman s Work, II., 502. Nilsson, F. O., Missionary, Am. Bap. Miss. Union, I., 50. Ninde, Bishop, Meth.EpU. Church (North), II., 77. Nineveh, Ruins of, Mosul, II., 149. Ningpo-fu, Station, China, I., 249, 268, 269, 270 ; China In land Miss., L, 273 ; Ch. Miss. Soc., 1., 290 ; Culbertson, M. S., I., 328 ; Lwrrie, W M., I., 571 : Un. Meth Free Churches, II., 428 ; Womon f Work, II., 502, 509, 520. Ningpo Colloquial Version, II., 177. Nippon, Island of. Church Miss. Soc., I., 290. Nirvana, Doctrine, of, Buddhism, I., 210.211. Nisbet, H , Missionary, II., 17? ; Samoa Version, II., 309. Nisbet Harbor. Moravian Mission*, II., 143. Nissel, J. G., Translator, Ethiopic Version, I., 360. Nitschman, David, Missionary, Dober, L., I., 339 ; Morar. Miss., II., 130, 140. Nitschuiann, John, Missionary, Moravian Missions, II., 146. Nine (Savage) Island, Station, London Miss. Soc., L, 562. Nine Version, II., 178. Nivjn, Win., Missionary, U. P. Ch. Scot., II., 429. Nizam s Territories, Province, II., 178 ; Herat; I., 153 ; Native Mates, II., 161. Njenhangli, Station. See Nyenghanli. Nobilis. Robert de, Jesuit Missionary, Madura, II., 23. Nodoa, Station, China, I , 268. Nogai Turki (Karass-Turki), Dialect, II., 179. Nommensen, Rev. J. L., Translator, Batta Versions, I., 143. Norbert, Father, Roman Catholic IRssions, II., 290. Norfolk. Isl., Station, Melan. Miss., II., 59. Norris, Miss M., Missionary. Baptists, Canada, I., 130. Norris, William II., Missionary, Meth. Ejris. Church (North), II., 69. North Africa, Mission Work in, Berber Rate. I., 154 ; Swed ish Miss., II., 372 ; Woman * Work, II., 523. North Africa Mission, II., 179. Northern Santal Mission, Danish Missions, L, 334. Northern Schleswig Mission, Danish Mission*, I ., 331. Northficld Summer School, Young Men s Christ. Assoc., II., 532. North German Miss. Soc., II., 179-82 ; History, 180 ; Peculiar Characteristics, 180 ; Organization, 180 ; Mis sions in Africa and India, 181. North Pacific Mission, Church Miss. Soc., I., 29-1. Northwest American Mission, Church Miss. Soc., I., 294. Northwest Provinces, Province, II., 182, 183. Norton, John, Translator, Mohawk Version, II., 125. Norway, II., 183-85 ; Norwegian Mission to the Finns, 183 Norwegian Mission Society, Mission to Zulus, 184 ; Madagascar, 184 ; Norwegian Church Mission, by Schreuder, 185 : B. F. B. S., I., 201; Jews, L, 512; Meduev. Miss., II., 48 ; Meth. Ejris. Ch. (Xorth), II., 80 ; Pentecost Bands, II., 214. Norwegian Bible Society, B. F. B. S., I., 201 ; Lutheran Zion Soc. in America, Jew*, I., 514 ; Miss. Soc., Mada gascar, II.. 14 ; Zulus, II., 542 ; Mission to Sailors, Sea men, II., 318. Norwegian-Lapp or Quanian Version, H., 185. Norwegian Version, II.. 185. Nosy Be, Escape of Christians to, Madagascar, II., 10. Nott, Henry, Translator, II., 185 ; Lon. Miss. Soc., L, 556 ; Tahiti Version, II., 380. Nott, Samuel, Missionary, II.. 185 ; A. B. C. F. M., I., 66. Nott rot t, Rev. N., Translator, Mandari V -minn. II., 30. Nouroji, Rev. Dunjeebhoy, Translator, Parxi-Gujarathi Version, II.. 209. Nova Scotia, Bible Society of. /> . F. B. S., I., 204. Novatians, Sect, Blttorical (;KJ. of Mi**.. I. ,430. Nowgoni:, Station, A. B. M. U., L, 49; Wmnnn s Work, II., 50!i ; Orphan Institution at, Ass tin. I.. 110. Nowroji, Rev. Riittonji, Parsi Missionary, Church Miss. AVv.. l.. 2-12. Noyes, l{ev.. Translator, Canton Coll. or Punt i Version,!., 233 ; Frten-iU it<i/>. Fr. Miss. Six:. I., 3? S. Nuba-Fulah Race, II.. isc, ; Africa, L, 8. Nuba Version, II.. is? . Nubia. II., 187 ; Ali>/s*inia, L, 3 ; Africa, I., 11. Nucka, Station, Scfiemachi, II., 315. Italics indicate general articles. For mission stations see also Appendix E. GENERAL INDEX. GG5 Xnevo Leon. State, Monterey, II.. 128. Numangatini, converted chief. Mamiaiu, II., 31. Nundi (Jopce. Natli.. Native Evangelist, II., 187. Xuneimoak Hay. station. Moravian Missions, II., 143. Nnpe District, Africa, I., 20. Nupe Version. 1 1.. 187. Nusairiyeh, Sect, II., 187-91 ; Origin, 187 ; Relation to Mo hammedanism, 1S7 : Peculiar Doctrines. 188; General Characteristics, 1SN : Mission of the Covenanter Church, 189 ; Ali-lllali<-;s. L. 41 : Antioch, I., 89 ; Mer- sii. II.. 05 : Jiff. Pres. (Cov.) Church, II., 272 ; Syria, II.. .375 : Turkey, II., 415. Nussirabad. Station. Woman s Work, II. , 522. Nutrualopa, City. Friendly or Ton/ia Island?, T., 381. Nyain-Nyam. Country, Africa, I., 25 ; Tribe, Nuba-Fulah i;,i,;. II., 186. Nyanja iChinyanjat, Dialect, II. ,191. Nyanza Mission, Ch. Miss. Soc., I., 287. Nyassa, Lake. Africa, I., 17; Mission Work at, Medical Mis., II., 54 ; "Pres. Ch. Scot., II., 239 ; J niv. Miss., II., 447 ; Tao Version, II.. 525. Nyborg, Missionary, Finland Miss. Soc.. I., 371. Nyen Hang Li (Njenhangli), Station, China, I., 2(59. Nyika, Savage Land, Africa,!., 15. Nyika Race, Un. Meth. Free Ch., II., 428. Ny lander, J. C., Translator, II., 191 ; liulloni Version, I., 217 ; Cli. Mi**. Soc., I., 282. Ny-oung-oo, Town, Burma, I., 221. o. Oahu College, Hawaiian Islands. Alexander, W. P., I., 40; Armstrong. If., 1., 10(5 : Mills, C . T., II., 102. Oaxaca. Mexican State. II., 191. Oheidallah, Founder of Fatimite Dynasty, Mohammedan- Ism, II., 120. Obeidullah. Sheikh, Oroomiah, II., 203. Oberland, Language Spoken in, Romansch Versions, II., 297. Object of Missions, Methods of Miss. Work, II., 84. Ochs, Herman, Missionary. Danish Missions, I., 332, 333 ; Finland Miss. Stx., I., 372. Odessa, Mission Work in, Scliau.fn<-r, W. G., II., 314. Odonga, Station, Finland Miss. Soc., I., 372. Oehler, Rev Theo., Inspector. liable Mis*. Soc.. I., 138. "O Evangelista, 1 Pres. Ch. (South), U. 8. A., II., 250. Officer, Morris. Missionary, Evan. Luth Ch., I., 304. Officers of Missionary Societies, Organiz. of Miss. Work, II., 196. Oglethorpe, General, Morarian Missions, II., 134. Ogilvie, Rev., Missionary, Pres. (Estab.) Ch. of Scot., II., 239. Ogowav (Ogowe), Basin, Africa, I., 24 ; Paris Evan. Soc., II., 208. Ohio. First Indian Missions in, Indians, I., 459. Ohneberg, Geo., Missionary, II., 192. Ojibwa Version, II., 192. Okazakl. Station, Pres. Ch. (South), II., 257. Okrika, Station, Church Mixs. Soc., I., 285. Old C alabar River, Africa. I., 20. Old Calabar Mission, U. P. Ch. Scot., II., 430 ; Woman s Work, II., 522. Oldenberg, Prof . on Nirvana. Buddhism, I., 210. Oliver, Marius, Missionary, Woman s Work, II., 514. Olivetan s Translation. F rench Version, I., 380. Olukonda, Station, Finland Miss. Soc., I., 372. Oman, District, Arabia, I. 90. Omar, Caliph, Mohaini>ii-d<inism, II., 119. Omaruru, Station, Finland Miss. Soc., I., 372. Ommeiad Dynasty. Mohammedanism, II., 120. Omnium SoHieitudinem, Bull of Benedict XIV. Forbid ding Jesuit Practices, Roman Catholic Missions, II., 290. On Chia, Station, China, I., 269. Oncken, J. G., Missionary, .dm. 7?p. ,l/i.. Union, I., 54. Ondyumba, Station. Finland Miss. Soc., I , 372. O Neill, T., Missionary, Chnrch Miss. Soc., I., 287. Onesakeural, Joseph, Translator, Iroquois Version, I., 47S. Ongole, Station, Am. Lap. Miss. Union, I., 52 ; Wom an s Work, II.. 508. Onipa Station. Finland Mixx. Soc., I.. 372. Onitsha, Station, C/inriii M/*. Soc., I., 285. Onomabo < Ananiabm. .Mission Circuit, II.. 192. Oodooville, Station, Ceylon, L, 242 ; Woman s Work, II., 495. Oorfa, Station, Woman s Work, II., 495. Ooshooia, Station, S. Am. Miss. Soc., II., 358 ; Tierra del Ft/eyo.ll., 395. Ootaca-mund, Station, Missionary Conferences, II., 105. Opa Island, Station, Melanexian Mission-, II., 59, 00. Open-Air Parades, Salvation Army, II. ..SOU. Opium in China, II., 193-95 ; China, I., 204 ; Commerce and Missions, I., 309. Opium War, China, I., 253. Italics indicate general articles. For Orange Free State, II., 195 ; Africa, I., 19. Organization of Missionary Work, II., 195-201 ; AT HOME, 195-98, General Classification of Societies, i;i5; Organized Missionary Boards, 1115 ; Faith Missions, l!i ; Executive Officers, 1%; Collection of Funds, 197; Selection of Missionaries, 197 ; Conduct of Foreign Work, 197; Pub lication of Information, 198 ; Property Holding, 198 ; ON THE FOKEION FIELD, 198-201 ; Territorial Organiza- tion, 198: Missions, 19K : Stations, I .ts ; F.rclcsiastical Organization. 199 ; Foreign Missionaries, !<)!) ; Native Workers. 200 : Methods Of Mlt. Work. 1 1. ,84. Organized Church, Historical Gtoc/. of Mixx., I., 43(i. Oriental Churches. Turkey, II.. 423. Original Languages of Bible, Translation and Revision < f Bible, II.. 398. Orissa, Province, II., 201-203 ; Mission Work in, Behar, I., 145 ; Free Bap. For. Miss.. I., 378 ; Gen. BUJI. .1 . /. Soc , I., 387 ; Lacroi.c, A. F., I., 539. Orissa, or I riya Language, India, I., 447. Orme, Rev. W., Foreign Secretarv, Lon. Miss. Soc., Ellis, Wm.. I., 356. Ormuzd aud Ahriman. Zoroaxtrianism, II., 536. Oroomiah (Urmia), Station, Breath, E., L, 190; Coch- ran,.T. (f.,l., 300; Fiske, Fidelia, I., 37 3 ; Grant, .1.. I., 395 ; Menical Missions, II., 55 ; Merrick, J. L., II., 64 ; Neslorians, II., 166 ; Rhea, A., II., 280 : Stoddnn/. 1). T., 11,364; Woman s Work, II., 502 ; WrigM, A. II., 1 1., 524. Oroomiah College, Mohammedanism, II., 124. Orphan Asylum at Tanjore, Schwartz, C. F., II., 310. Orr, Rev. R. W., Pres Ch. (North}, U. S. A., II., 250. Osaka, Station, Medical Miss., II., 55 ; Woman s Work, II., 491, 495, 505, 511, 520. Osbrunoff, Mr. Translator, Uzbek- Turki, or Sart Ver sion, II., 448. Osgood, D. W., Translator. II., 203 ; China, L, 267. Danielle, Station, Church Miss. Soc., L, 284. Oshikawa, Rev., Native Missionary, Ref. (German) Chnrch in the U. S.. II., 271. Osmanli-Ttirkish, Dialect, II.. 204 : Turkey, II., 415. Osmanli-Tiirkish Version, Schanffler, W. G., II., 314. Osset Version, II., 204. Osterbroteu, Town, Finland Miss. Soc., I. ,371. Osterwald, Rev. J. F., Translator, French Version, I., 380. Ostromirov s Gospel. Russia, II., 299. Ostyak Version, II., 201. Osunkhirhine. P. P., Translator, Abenagvi, I., 2. Othman, Caliph, Mohammedanism, II., 119. Otji Peoples, Africa, L, 28 ; Fanti Version,, L, 367. Otshi, Language. Aburi, L, 2 ; Atropong, L, 35 ; Akwa- pem, L, 35 ; Bade Miss. Soc., I., 141. Otshi or Ashanti Version, II., 204. Ottaway, Miss A. E., Missionary, Pres. Ch. (North), II., 246. Oudh, Province, II., 204; M. E. Ch. (North), II., 70; Northwest Provinces, II., 183. Oukuen jamas, Ovanibo Race, Finland Miss. Soc.. I., 372. Ousley, Rev. B. F., Translator, Sheitsiva Version, II., 314. Ovaherero. Tribe, Bantu Race, L, 121. Ovanibo, Tribe, Africa, L, 21 ; Bantu Race, I., 121 ; Fin land Miss. Soc., I , 372 ; Odonga. II., 191. Owangandyera, Station, Finland Miss. Soc., L, 372. Owen, Joseph, Translator, II., 204 ; B. F. B. S., L, 195 ; Hindi Version, L, 418. Oxford, Mission Circuit, II., 204. Oxford Edition, Trans, and Rev. of Bible, II., 404. Oxford Mission to Calcutta, II., 204. Oxus, River, Mohammedanism, II., 119. Oye, Country, II., 205. Oyo, Station, Church Miss. Soc., L, 284. P. Paganism, African, Africa, L, 9. Pagan Reaction. .Jti/ian. I., 489. Pagell, J. E., Missionary, Mt>ran<in Missions, II., 145. Pagoda, .\"nit/Jio, II.. 177. Pai Marire or Ilau-hau Superstition, Church Miss. Soc., I., 293. Pakanten or Huta Bargot, Station, Mennonite Missionary Society, II.. 63. Paten-Karen Version, Karen Versions, L, 522. Paku-Karens. Mission to, .1. B. M. U., L, 49. Pakus. Tribe, Burma, I., 219. Palabala, Station, Woman * Work, II., 509. Pala Vala, Livingstone Inland Mission, East London In stitute, L, 347. Palamanair, Station. Medical Miss.. II., 53. Palamcotta. Station, San/enf, F... II., 313. Palestine. II., 205; A. B. C. F. M., I., 74; Woman s Work, II., 491-503. Palibothra (Patna, City, lithar, L, 145. Pali; Lanjruairc, Siam, II., 332 ; Grammar Compiled, Maton, F.,ll.,3S. mission stations see also Appendix E. CG6 GENERAL INDEX. Pali Version, II., 205. Palmer, Reeves, Translator, Catalan Version, I. ,230. Palmerston, Lord, Moravian Miiowtns, II., 1 10. Palmetto Point, Moravian Marion*, II., 141. Palm(|iiist, Three Brothers, Missionaries, Am. J!aj>. Mixx. Union, I . , 56. Palotta, Prof., Reviser, Judivo- German, I., 510. Palpa Version, II., 200. Pamba, Town, Africa, L, 2;2. Pampas, Argentine Republic, I., 96. Panditeripo, Station, Eckard, J. It., L, 350. Pangasina Version, II., 20(5. Pang Chiiaug, Station, China, I., 207, 270 ; Woman s Work, II., 496. Pao Ting Fu, Station, China, I., 2(57 ; Woman s Work, II., 490. Papoos, Aborigines of Australia, Moravian, Missions, II., 144. Papua or New Guinea, II., 20(5. Papuan Race, Fiji hi., I., 370 ; Xegroltace, II., 163 ; New Hebrides Inlands, II., 168. Para, Station, Brazil, L, 196. Paraguay, II., 207. Paramatta, Station, Australia, I., 113. Parana, Province, Brazil, L, 189. Pariahs, or Outcastes, India, L, 447 ; Reformed (Dutch) Ch., II., 209. Parimaribo, Moravian. Missions, II., 136, 137. Paris Evangelical Society, II., 207, 208 ; Lon. Miss. Soc., L, 558. Paris Exhibition (1867 and 18781, Bible Stand at, Bible Stand, Crystal Palace, L, 107, 108. Paris Hebrew Mission, Jews, I.. 512. Paris Tract Society, Religious Tract Soc., II., 278 Park, C. W., Missionary, Period. Lit., II., 210. Park, Mungo, Negro Race, II., 103. Parker, Rev., Translator, Fanti Version, I., 36f. Parker, Benjamin, Missionary, II., 208. Parker, Peter, Missionary, II., 209 ; China, L, 265 ; Edin burgh Med. Miss. Soc., I., 351 ; Medical Missions, II., 50. Parma. Mich., Pentecost Bands, II., 214. Parochial Missions to the Jews Fund, Jews, I., 509. Parsi-Gnjarathi Version, II., 209. Parsis, Sect, Calcutta, L, 227 ; Persia, II., 218 ; Yezidee*, II., 527 ; Zoroastrianism, II., 537. Parsons, Josiah, Missionary, Meth. Ejtis. Church (Xorth), II., 09. Parsons, J. W., Missionary, II., 209. Parsons, Levi, Missionary, II., 209 ; Pres. Ch. (Xorth), II , 248 ; Syna, II., 377. Parthian Empire Established, Persia, II., 218. Parvatipnr Station, Breklum Miss. Soc., I., 192. Pascaltsdorp, Station, Anderson, Wm., I.. 80. Pashtu or Afghani Language, Afghanistan, L, 6. Pashtu or Afghan Version, II., 210. Pasteur, Native Convert of Brittany, Breton Evan. Miss., I., 193. Pastoral Department, Methods of Missionary Work, II., 85. Patagonia, A. B. C. F. M., I.. 80 ; Argentine Republic, L, 95 ; Coan, Titus, I., 304, 300 ; So. Am. Miss. Soc., II., 356. Paterson, Dr. (Keith-Falconer Mission), Pres. Fret Ch. Of Scotland, II., 242. Paterson, Rev. J., Translator, Bengali Version, I., 151. Paterson, James, Missionary, U. P. Ch. Scot., II., 429. Patlak-pu, Station, China, L, 270. Paton, J. G., Missionary, Aniwa Version, I., 88 ; New Hebrides Miss., II., ,169 : Tanna Version, II., 382. Patriarchs of Armenian Ch., Armenia, I., 99. Patrick, St., Missionary to Ireland, Historical Geog. of Kb*., L, 481. Patterson, Alex., Explorer and Translator, II., 210. Patterson, W. W., Missionary, A. B. S., I., 03 ; Mexico, II., 98. Patteson, J. C., Bishop of Melanesia, II., 211 ; Banro, I., 144 ; Lifa Version, I.. 547 ; Melanexian Mission, II., 59 ; New Hebrides Misxion, II., 170 : Selwijn, G. A., II., 321. Patton, Dr. Win., Evangelical Alliance, L, 361. Paulsen, Hans, Missionary, Danish Mixsions, I., 334. Pavlikyans or Paulicians," Sect. Bulgaria, I., 217. Payne, John, Bishop of Cape Palm as, II., 211 ; Alter, <i. G., I., 112 ; Grebo Version, L, 390 ; Prof. Ej/is. Ch., U.S. A., 11., 260. Payne, Rev. J. E., Translator, Bengali Version, I., 151. Pazos Kanki, Translator, Aimara, I., 33. Pearce, George, Missionary, North African Mission, II., 179. Pearl Islands, London Miss. Soc., I., 560. Peurse, Rev. and Mrs.. Missionaries. 11, Hi, r lin,; . I., l.M. Pease, Rev. E. M. Translator. Ebon V<r.-ii,. J., 350. Pease, L. W., Translator, II.. 212. I cdley, II.. Missionary. Can. Cong.Soc., I., O. JO. Pedi or Sepedi Version. II. .010. Pedro I., Emperor, Brazil, I.. 181. Pedro de Musa, Missionary. Hnnmit C<itf/n/ir Mi*xi<i,,x. II., 287. Peek, Rev. Solomon, Missionary Coi/f< /-/,...-. II.. 1<>.V Italics indicate yatent! art iff rx. Peet, L. B., Missionary, IT., 212 ; China, I., 267 ; cu. Verrion, I.. 87a 1V _ L . James, Mis-ion.-irv. / / /riil linii. /;./. Mixx. ></,-., L, 378. IV^ H Kingdom. Arnka/i. I.. HI : /. "////</. I.. 221. I cL u Version. II.. 212. ivkinir, OAino, [.,848.807, -. us. -,ti;i. x. 7n. 271 : Ion, I// *-. &., I., 507: Mi-d x-nl Mixxiimx. II.. 51 : I/. / . /, . (\ortln. II.. 73: / />*. 6V/. (JITorM), II.. o:,3 : Jiv////,//, * irw*, II.. 1 A r*>2, 518. Pelasgi, Race, Albania, I.. 36. Pelew Island. Caroline Inlands, I., 2:!5. Penang or Prince of Wales Island, II., 213. PenfleljLT. B., Missionary, II.. 213. Penn, Win., Indians, American, L, 458. Pennefather, Rev. William, Founder and Superintendent. Mild wny Minions, II., 102. Penny Testament. Publications of, B. F. B. S., I., 198. Pentecost Bands, II.. 214. Pentecost Island. Mtlan. Mis.. II., 61. Pentecostal Church. Historical Geog. of Miss., I., 427. Penzotti. F., Bible Agent, A. B. S., I., 63 ; Imprisonment of, Peru, II., 226. Peoples, S. C., Missionary, Siarn, II., 336. Pepm the short, Mo/uont/tedaniim, II., 120. Pera, Section of Citv. Cons/an/inojile, L. 322. Pereira. E. C.. Missionary. Brazil. L, 189. Peres d Algerie, Mission of the Congo Free State, L, 321. Perez, J., Translator. Spanish Version, II., 361. Periodical Literature, II., 215, 216. Periodicals, Am. Tract Soc., I., 84. Perkins, Justin, Missionary, II., 216: Persia. II., 222; Pres. Ch, (North), II., 249 ; Syriac Version, II., 379. Perm Version, II., 217. Pernambtico, Station, Pres. Ch. (South\ II., 255. Perrin, Geo., Missionary, Japan, I., 497. Perry, Commodore, Japan, I., 491 ; Xeesima, J. 11., II., 161 ; Williams, S. W., II., 474. Perry, J. M. S , Missionary. II., 217. Perry. Dr. R., Translator, Welsh Version, II., 455. Persia or Iran, II., 217-25 ; Geography, 217 ; Population, 217; Government, 218; History. 218 ; Missions under the Old Covenant, 218 ; Early Christian Age, 218 : Sas- sanian Empire, 219 ; Moslem" Caliphs, 220 : Mogul Tar tars, 330 ; Period of Great Depression, 220 ; Suffavean Dynasty. 221 ; Church of Rome. 221 : Modern Protes tant Missions, 221 ; Henry Martyn, 221 ; Basle Mission ary Society, 221 ; A. B. C. F. M.. 222 ; Presbyterian Board, 224 ; Archbishop s Mission, 224 ; Work among Armenians, 225; Mission Work in, A. B. S., I , 65 ; A. B.C. F. M., I., 77 : B. F. B. S., I., 203 ; Ch. Miss. Soc., L, 289 ; Morar. Miss., II., 140 : Pres. Ch. (Xorth), II., 249 ; Dervish Teachers in, Deivish, I.. $37 ; Conquest of, Mohammedanism, II., 119 ; Zoroastrianisin, II., 537. Persian Conflict with Byzantine Influence, Mohammedan ism, II. ,115. Persians and Kindred Tribes, Caucasus, I., 237. Persian Version, II., 225. Personal Conversation, Methods of Missionary Work, II. ,86. Peru, II., 22(5 : Pres. Church (Xorth}, II., 246 ; Taylor, Bishop W. M., II., 389. Peruschim, JeX s, I., 500. Peshawar, Station, Church Miss. Soc., I., 292 ; Woman s Work, II., 520. Peshito, Vernacular, Historical Geog. of Miss., I., 430; Syriac Version, II., 378 ; Trans and Rec. of Bible, II., 399. . Petchaburee (Petchaburi), Station, Medical Missions, II., 50 ; Siam. II., 835. Peter the Great, Ru-sia, II., 299. Petersen, Rev., Missionary, East London Institute, I.. :;i;. Petersen, O. P., Missionary, Meth. Ejiis. Church (Sort/it, II. ,80. Petracus, Theod., Translator, E/hio]ric Version, L, 360. Petro Cavilham, Portuguese Delegate, Abyssinia, I., 3. Pettibone, I., F., Missionary, Turkey, II., 423/*. Pfander, C. G., Missionary, Agra, L, 33 : / n-xia. II.. 221 : Punjab, II., 263; Trans- Caucasian- T /rki \\rsiim.\\., 407. Pfeiffer, H. G., Missionary, Moravian Mixxions, II., 140. Pharaoh Neeho, Karly Voyages of. Africa, I., 6. Philadelphia Medical Mission, II.. --- ;. Philadelphia Bible Society. B. F. B. S., I.. vS l. Philip, John. Missionary, II., 22; : //<. II.. 588. Philippine Islands. II.. 227 : Muhaininlaniin. II.. 123. Philippopolis, Station, .!./> . c. / . .)/.,!.. I.. 017 : Mn-iam. . li.. II.. 14. ; i:< i /<iri<i. .. Philips. Mildred. Missionary. Woman s Work. II.. :<N). Philips/. Rev . Translator, x mhn;,*, V>rston, II.. : .. ips Philistines, \usniri t/< h. II., 187. Phillips. Rev.. Missionary. M. E. Ch. (Xnrth). II., 7:.. Phillips, Jere.. Missionary, II., 228; Free trill Bajift* . L. 878. Phillips, Maxwell, Missionary. Mi.rico. II., 1C. PhotinotT, Coiistantine, Translator, linl iiinnn 1 xfiifi i/is see also Appendix E. GENERAL INDEX. 6G7 Piercy, Rev. G , Translator, Canton Colloquial or Punti \ < /W//, I.. 233. I ierson, A., Missionary. India/, *, I.. !.">;. I it rsoii, Kev. <;co.. Translator, Ebon \\-rAnn, I., 350; Mit-nnK-itia, II.. 100. I icicr Marltzbnrg, Station, Africa, I., 10; / /..-. Free Ch. Scot., II.. 211 : \Y<>inai, s Work, 1 1. ,521. Pietists, l>ani*h Missions, I., 331 ; Gossmr Mi**. 8oe., I., 392. Pigmy Tribes, Africa. I., 8. Pilgrim Church, Organization of , Indian*, American, I., WO. Pil"rini Mission (St. Chriflchona), Apostelstrasse, I., 89 ; AVr^ . ./. />., I., 536. Pillay, Tlmapah, Translator, Mtdaijulain } ,,v /i,, II., 26. Pinkertou, Dr., Bible Agent, li. J> . #. ,S ., I , 200. I iiikci -ton, M. W., Translator, II., 228 : Zufo, II., 541. Pioneer Soudan Mission. K. Lou. Jus/., 1., 349. Pipal Tree, JM/ar, I., 145. Piper, Rev. .).. Translator. Japan* * Persion, I., 501. Piracicaba, Station. /In/zil, I., 185 ; Trowzaw * ITw*, II., 500. Pirtenn, Station, Greece, I., 399. Pithoragarh, Station, IFowiawV TForA, II., 498. Pitkin, Paul, Missionary, Mexico, II., 97. Pitman, Kev. ( .. Translator, llarotoiiga Version, II., 266. Piion, Kev. Chas., Translator, Hakkd Colloquial Version, I., 406. Pitts, Fountain E., Missionary, Meth. Epis. Church (North), II., 68. Pixley, Rev., Missionary, Zulus, II., 541. Pixley, E. L., Jlissionary, Church Miss. Soc., I., 291. Pjeturson, Bishop P., Translator, Icelandic or Norse Ver sion, I., 443. Plassey. Battle of, Calcutta. I., 227 ; India, I., 452. Platt, T P., Translator, Syriac, Modern or Chalduic Version, II., 379. Pless, Count, Moravian Mlgtloru, II., 133. Plutschau, Ilenrik, Missionary, Danish Missions, I., 331 ; Madras Pres., II., 22 ; Tranquebar, II., 407. Pnom-Peuh, City, Cambodia, I., 230. Pobja, Station, Danish Missions, I., 334. Podgoridza, City, Montenegro, II., 128. Poerworedjo, Station, Dutch Eef. Miss. Soc., I., 344. Pogge, Travels of, Africa, I., 7. Pogue, J. P., Missionary, II., 229. Pohhnan, W. J., Missionary, II., 229 ; Abed, I., 1. Point de (ialle, Station, Ceylon, I., 240. Pokoino, Tribe, Africa, I., 15. Poland, Meduevat Missions, II., 48. Poles, Race, II., 230; Mission to, Hist. Geog.ofMiss., L, 433. Polish Version, II., 230. Political Intrigues of Roman Catholic Priests, China, I., 265. Political Work, Constantinople, I., 324. Polvgamy, African, Africa, 1., 9, 14 ; Discussion in Regard to, Zulus, II., 540. Polynesian Race, Australia. I., 116 ; Samoa, II., 309. Pomaks, or Mussulman Bulgarians, Bulgaria, L, 217. Pomare, King, Bicknell, II., L, 168 ; Xow. Jfi. &oc., I., 556. Ponape Island, II., 231 ; Caroline Is., L, 235 ; Doane, E. T., I., 339 ; Micronesia, II., 99 ; JFcwwwV IfwA , II., 494. Ponape Version, II., 231. Pond, G. II., Translator, Dakota Version, I., 330 ; Indians, L, 460. Pond, S. W., Translator, Dakota Version, I., 330 ; Indians, L, 460. Pond, T. S., Missionary, ,%n, II., 377. Pongo Adougo, Station, Angola, I., 87. Poole, Rev. Dr., First Bishop of Eng. Church, Japan, I., 495. Poona, Station, II., 231 ; JP/w.( AW6.) C%. *S co<., II., 238; Woman s Work, II., 492, 520, 521. Poonindei, Institution at, Australia, I., 115. Poor, Daniel, Missionary, II., 231 ; Batt.icotla, L, 144. Popo or Dahomey Version, II., 231. Popon, P. A., Translator, Perm Version, II., 217. Porcelain Tower, China, I., 248 ; Nanking, II., 158- Port-au-Prince, Station, Bnnni, /., L, 206 ; Cons. Am. Bap., I., 321 ; We*. Jfetfi.. II., 459. Port Blair, Andaman M., L, 86. Port Lokkoh, Station, Church Miss. Soc., L, 282 ; Temne Version, II., 391. Porter, Rev., Missionary, Brazil, I., 189. Porter, H., Missionary, Syria, II., 377. Port of London Soc., Seamen, II., 317. Porto-Novo, Station, Africa, L, 27. Porto Rico, Island, II., 232 ; We< /wrfto, II., 471. Portugal. Abi/ssinia, I., 3 : #. .F. #. <S ., I , 201. Portuguese, Voyages of, Africa, L, 6 ; African Possessions of, Africa, I., 17, 21, 23, 24, 27 ; C owflW Free State, I., 318 ; Colonization Attempted by, Madagascar, II., 5. Portuguese Version, II., 232. Post, Geo. E., Missionary, II., 56 ; Syria, II., 377 ; Turkey, II., 4236. Poslal Circulating Library, International Miss. Union, L, 478. Potken. J., Translator. E/liinpic V<-rsion, I., 300. I otlrnstein, (iirls ( >rphanai. r e at, Morarian .Wixxlo/it, II., 146. Potter, J. L., Missionary, Pi-rsian Vt-rximi, II.. 225. Poiiinger, Sir Henry, KtTbrts of to Legalize opium Trade, Nanking, II., 158": Oiiium in china, II., l!U. Powers, P. O., Missionary, II., 232. PozauiH iibcn:. station, New aerrnhvt, II., 171. I o/dnieff, Prof., Translator, Mongol Version, II., 126. Prasrue. Station, A. Ji. C.F. M., I., 81 ; Bohemian |V/-4o//, I., 173 ; Jews, I., 510. Pratt, A. T., Missionary, II., 233 ; Turkish Versions, IE., 425. Pratt, G., Translator, X/n/iwt V< rsion. II.. 309. Pratt, II. B., Missionary, Pros. Ch. (Boutin, I . S. A., II., 256 Pratt] Rev. Josiah, B. F. B. S., I.. 195. Pratt. J. M., Translator, Catalan Version, L, 236. Praying Indian Towns, Indians, Aimrican, I., 455. Presbyterian Ch. in Canada, II., 233-36 ; Organization, 233; Missions, New Hebrides, 233 : Trinidad, 233 ; In dia, 234 ; Formosa, .234 ; Honan, 235 ; North American Indians, 235 ; Home Missions, 236 ; French Evanireli/a- tion, 2:!6. Pres. Ch. of England, Foreign Missions, China and India, II., 237 ; China, I., 269 ; Jews, L, 509. Presbyterian Church of England, Woman s Miss. Assoc., Woman s Work, II., 519. Pres. Ch. of Ireland, Foreign Missions, II., 237 ; China, I., 270 ; Jews, L, 510. Pres. Ch. of Scotland, II., 238-43 ; History of both Branches Previous to Separation, 238 ; ESTABLISHED CHURCH, Missions, India and Africa, 239 ; FREE CHUKCII, Missions, India, 239 ; Africa, 240 ; Syria, 242 ; New Hebrides, 242 ; Arabia, Keith-Falconer, 242. Pres. Ch. (North), U. S. A., II., 243-54; History, 243; Organization, 244 ; Missions, North American Indians, 244 ; Mexico, 245 ; Guatemala, 246 ; South America, Co lumbia, 216 ; Brazil, 246 ; Africa, Liberia, 247 ; Gaboon and Corisco, 247; Syria, 248; Persia, 249; India, 249; Siam and Laos, 250 ; China, 251 ; Japan, 253 ; Korea, 253 ; China, L, 268 ; Indians, L, 463, 464 ; V. S. A., II., 438. Pres. Ch. in the U. S. (South), II., 254-58; History, 254; Administration, 254 ; Missions, North American Indians, 255 ; China, 255 ; Italy, 255 ; Brazil, 255 ; Mexico, 256 ; Cuba, 256; Greece, 256; Japan, 257; China, L, 270; Indians, I., 465. Presidency (British India), II., 258. Prester. John, Abyssinia, I., 3 ; Persia, II., 220. Preto Negroes, Africa, L, 22. Prcttymau, Wesley, Missionary, Melh. Epis. Church (North). M.,. Prevesa. City, Albania, I., 35. Price, Dr., Boardman, G. D., I., 171. Price, Dr. G. K., Missionary, Bap. Miss. Soc., I , 135. Price, Rev. J. C.. Translator, Gogo Version. I., 391. Price. Rev. R., Translator, Chuana or Seclniana Version, L, 279. Price, W. S., Missionary, Church Miss. Soc., L, 286. Primitive Methodist Miss. Soc., II., 258. Princess Island, Africa, L, 31. Printing Establishment of Irish Pres. Ch., Ahmadabad, I., 33. Printing Establishment, Melanesian Mission, Saint Bar nabas, II., 301. Prison-gate Work, Salration Army, II., 306. Pritchett, Rev., Translator, Telugu Version, II., 391. Prochnow, Rev., Missionary, Moravian Missions, II., 145. Prohibited City, Peking, II., 212. Prome, Station, Burma, I., 221. Propaganda, College of the, Carshuni Version, I., 236 ; Authority of in Missions, Pom. Cath. Missions, II , 295. Prot. Epis. Ch. in the U. S., Domestic and Foreign Miss. Soc., II., 259-61 ; History, 259 ; Constitution, 259 ; Development of Work, 259 ; China, 260 ; Japan, 260 ; Haiti, 260; Africa, 260; Greece, 260; China, I., 268; Indians, L, 466 ; U. S. A., II., 439. Protten, Christian, Native Missionary, Moravian Missions, II., 146. Prout, E., Missionary, Madagascar, II., 12. Provencal Version, II., 261. Province Wellesley, II., 261. Provost, G. W., Missionary, Mexico, II., 97. Psalter of Queen Margaret, Polish Version, II., 230. Ptolemy, as Geographer. Africa. I., 7. Public Preaching, Methods of Missionary Work, II., 86. Public preaching, Methodsoj Missionary \\ork, II Publication, Methods of Missionary Work, 11., ss. Puebla Station, Woma n s Work, II., 498. Pulo-Penang, Island, A. B. M. T ., I., 44. Punjab, Province, II., 261-63 ; Church Miss. Soc., L, 292 ; Mohammedanism, II., 121. Punjabi, Language, India, I., 447 ; Dictionary of, Janvier. L., L, 482. Punjabi or Sikh Version, II., 263. Italics indicate general articles. For mission stations see also Appendix E. CG8 GENERAL INDEX. Punta Arenas, Port, Costa Jii<-a, I., 32.-). 1 mitis. Rare. Hlo nislt Mis*. .V*;., II., 282. Purbundet Mission. I ,-,*. (7i. of In and, II., -. , . . Pure Literature society, n . 203. Purl, Site of Tcmi/le i>f JairL anath. fnissa, II., 202. Pushto Version. Lotti t ntlm!. 1., I., 554. I ussi. Tribe. Africa, 1.. as. 1 inva, Seeret Society, Africa. I. .28. Piixley, Rev. K. L., Translator . s,i,itidi Version, II. ,311. Pwo Karens, Tribe, .1. //. .I/. / .. ].. 48 ; Burma, I., 219. Pwanku. the Chinese Creator, CM mi. I.. 251. Pythagoras, Contemporary of Confucius, Confucianism, I., 312. <* Qua-Qtia, Tribe, Af />>!. I., 28. woan Yin. Worship of. Unddhism. I.. 212. Ouandi, Rev. .1. J., Translator, LUnuanlan V>rsinn. I., 560. Oiianes, Race, \nrii; i/inn Lapp or Ouanian Version. I!.. 185. Qiiatremcre, Translator, Carshuni Version, I., 230. Ouazi Abdur Rahman, Translator, Pashtu or Afghan Ver sion, II.. 210. (Queen s Town District, Wesleyan Meth. Miss. .Sfoe., II., 462. Qtiiah Country, Temne Version, II., 391. Quichua Version, A. B. 8.. L, (53. Quito, City, Ecuador, I., 351. R. Rabat, Station, H oman * JF0/ , II., 519. Rabbi, Saadiah, Translator Arabic Version, I., 92. Rabinowitsch, Joseph, Missionary, Jews, I., 513. Radatna, Kin;; of tlie Hovas, Madagascar, II., 0, 8. Radama II , MadOffOKar, II., 13. Radford, Miss Mary, Missionary, Can. Cong. Soc., I., 232. Rae, John, Missionary, Pres. Free Ch. of Scotland, II., 242. Rafaravavy, Native Convert, Madagascar, II., 10. Kamisa (Dubrovnik), Town, Croats, I., 327. " Ragged Life in Egvpt," Wiately, Mary L., II., 471. Rahun, Station. Medical .Visa.. II., 53. Raiatea Island, Station, Lon. Miss. Soc.. I., 558, 500. Raiatea, Language, WVRanu. J., II., 473. Raja of Jaipur, Kajputana, II., 205. Rajahinunuri, Station, North German Miss. Soc.. II., 181. Rajkot, Mission, Pres. Church of Ireland, II. ,237. Rajputana, District, II., 205. Rajputs, Division of Hindu Race, Behar, I., 145 ; X<:nal, II., 166. Rakhaing, Arakan, I , 94. Ralpstorff. Rev. F. A., Translator, Ificobar Version, II., 176. Rama and Krishna, Hinduism, I., 421. Ramahyuck, Station, Australia, I., 115. Ramallah, Station, Friends 1 Syrian Mission, I., 3S2 ; Woman s Work, II., 490. Ramapatam, Station, .4. B. M. U., L, 52 ; Woman s Work, II.. 508. Raniayana and Mahabharata, Epics, Hinduism, I., 422. Ram Chandra Bose, Rev., Hinduism. I., 422. Ramleh, Station, Friends Syrian Miss., I , 382. Rain Mohan Rai, Founder of Brahmo-Somaj, Calcutta, I., 229 ; Duff, A., I., 342. Ranipore-feauleah, Station, Pres. Ch. of England, II., 237; Woman s Work, II , 519. Ramree Island, A. B. M. U., L, 46, 50 ; Arakan, I., 93. Ranavalona I., Madagascar, II., 8. Ranavalona II., First Christian Qasaa, Madagascar, 1!., 14, 15, 16. Ranavalona III., Madagascar, II., 16. Band, F. E., Missionary, Micronesia, II., 100. Rand, Rev. 8. T., Translator, Maliseet Version, II., 2S ; Mik- mak Version, II., 101. Rani Khet (Raneekhet), Station, L. M. S.. I.. 505. Rangoon, Station, A. B. M. U., I., 40 ; Bnrmn, I.. 220; Judson, A., I., 517 ; Vinton, J., II., 451 ; Wode, J., II., 453 ; Woman s Work, II., 508. Raniet Singh (Runjeet Singh), Punjab. II., 262. Rankin, Henry, Translator, II. .200 ; \ingiio Coll. Version. II.. 177. Rankin, Miss Melinda, Missionary, A. B. S.. T.. (i4 ; M,.<-i<-o, II., % ; /Vw. r/i. (.\ort/i). r. S. -1.. II.. 2i:>. Ransome, J. J., Missionary, Brazil, I., is:. ; J/. /:. r/,. (Sou th), II. . 82. Rapellye, Miss Julia, Missionary, Cteufcutttnopfe, I.. . X . !. Rarotonga (see Hervey Is.i, II.. 2Ki : Hnz<i<-ntt. A., I., J-J1 ; /,. .!/. ST., I., 560 ; 11VW-////X. ,/., II., 473. Rarotonga Version, II., 260 ; GUI, Wm., I., 389 ; WiMtn*, J., II., 473. Raskolniks (Dissenters), Ifuxsia, II., 299. Rasoherina, Queen, M/id(n/<u<f<ir, II., 14. Italics indicate general articles. For i;:i--:nn. s])ecial Knvov, Abyssinia, I., 4. KatlilM>rcf, Station. MeaHoal .)/;*>-.. II. ,56. Uat.-iiiiaiiisa. Prinie-Ministcr. Madui/iim-iir. II.. 0. Itauch, llenrv, Missionary, II., 267; Indian*, I., 458; IA//Y/T. .!/;.., U.. 134. Ravi. Rev. Vineen/.o. .I/-//,, l-^iis. Clnirrlt \.\tirtln, 11., ;s. Raviva. Kxile of, M<id<iiitt*<-<n: II., 11. Rawal Pindie (Rawnl Pindi). Station. Leper ^fisK., L, 546. " Rays of I,ii_ lit." / rioilii ul Lit< i-ntur>, II. ,210. Read . Hollis, Missionary. 11.. 207 ; Alumni/, HI/HI; I., *!. Reade, Miss F. M., Missionary, Highway! " /id JJn/yts Mi**., I. ,417. Reaper s Home, Penfecoxt limnlx. II., 214. Rebmann, John, Missionary, II.. -. (;; ; Afrii-n. I., 7; ( . M. ft, I.. 2SO ; A /vi/// 1 . ./. /... I., ."WO ; ,V//v//,;/; (--/- .-von. II.. 370. Recollects, or Reformed Franciscans, Indiunx, .!///, ricon, I., 472. Red Cross Assoeiation, MiH/ui/nxriir, TI . is. Red Karens, Tribe, Burma, I., 219 ; J)ani*h Mi*.-io/,*, I., 334. Redman, Rev. J.. Translator. Siml/d Version, II., :i. !s Red Sea, .S7<n) Trade and Missionj>,\\., 341. Reilslob, Rev. F. A., Translator, Tibetan Version, II., 394. Reed, Hon. Wm., Kridijman, E. C., I., 194. Reed, Rev. William, m. 6%. (Xnrt/n, I , ft .1.. II., 249. Ree\e, William, Translator, II., 268; Canarese or Kur- nai(i \ i 1-xinn, I., 232. Reeve, Rev. W. S., Translator. Slav, Version, II.. :;. . Reid, W., Missionary, Australia. I., 115. RctTeix, Father, Missionary, Imlians, American. I., 1"5. Ref. (Dutch) Ch. in America. Hoard of For. Missions, II., 26^71 ; History, 208 ; Development of \Vork. 20* : China, 209; India, 209; Japan, 209; Constitution and Organization. 270 ; .4. B. C. F. M., I., 66, 78 ; CAiixi, I., 268 ; Japan, I . 495, 4% ; U. S. A., II.. 442. Ref. (German) Ch. in the U. S.. II . -, 71 : History, 271 ; Japan Missions, 271 ; A. B. C. F. M., I.. 06. Ref. Pres. (Covenanter) Ch. in North America, For. Mis sions, II., 271-73 ; History, 272 ; Nusairiyeh Mission in Syria, 272. Ref. Pres. Ch. of North America, Gen. Synod, Board of Missions, II., 273 ; India Mission, 273. Ref. Pres. Ch. ill Scotland, For. Mission in Svria, II., 273. Regent, Station, Ch. Mss. Soc., I., 283. Regga, Tribe, Africa. I., 23. Rehoboth, Station, Finland Miss. Soc., I., 373. Reinke. A. A , Missionary. Moriirian Missions, II.. 142. Reinquist, Pastor, Finland Miss. Soc., I., 371. Relation of Missionaries to Governments, II., 274-7* Japan, 274 ; India, 274 ; Turkey, 275 ; Africa, 275. Religious Tract Society, England", II., 278-80. Rendall, John, Missionary, II., 280. Renville, J., Translator, Dakota Version, I., 330. Rescue Missions, City Mixxittiut, I., 296. Rescue Work, SalratUm Army, II., 300. Reuchlin, Basle Miss. Soc., I., 137. Reunion. Isle of Bourbon. Madagascar, II., 6. Reval Esthoniiin Version, A. B. S., L, 66 ; Esthonian Ver sions, I.. 360. Reverence to Parents, Conf icianism, I., 312. Revised Version, Engli-h Version, I., 35S. Revision of Scriptures, Evangelical Alliance, I., 302 ; Trans, and 1!< r. of ISilile, II.. 39H-106. Rhea, S. A., Missionary, II., 280; Trans- Cauca*i<tn-Tiir- ki Version, II., 407. Rheiins and Douay Bible, English Version, I., 358. Rheinisch, Translator, AffOU, I., 32; liilin or Bogus ]",/- sion, I., 168. Rhenish Mission Society. II., 280-82 ; History. 2S1 ; Mis- sions, South Africa. 2S1 ; Dutch East Indies, 282 ; China, 282 ; Kaiser William s Land, 282 ; China, I., 269 ; Fin. Miss. Soc.. I., 372. Rhenius, Chas. T. E., Translator, II., 282-84 ; Tamil l ,r*ion, II., 381. Rhodes, Alexander von, Jesuit Missionary, AIUKIIII. L, K*. Ribbach. Rev. J., Translator, Eskimo Version. I., 359. Iticci. Matteo, Jesuit Missionary. Chi/ni. I.. 20."). Rice, Rev. B., Translator, Canarese or Karnata V<r.-in,i f L, 232. Rice, Luther, Missionary, .1. B. M. T.. I.. 44. Rice, Miss Susan, Missionary, J- isk, . h idrlia, I., 373. Kichter, Ehrenfr.ed, M.ission arv, Morni- nin Missions, II., 14li. Richards, Rev., Missionary, East London Institute, I. . 147. Richards, E. H., Missionary, .1. B. C. F. M.. L. 7 . . Richards, James, Missionary, II. ,284 ; A. B. C. F. M., I., (Mi. Richards, Win., Translator. II., 2S4 ; Cinni/ttrC and Mis- sin, ix. L, 309 : Ilan-aiinii Ytrtiiin, I., 412. Riebmond! College, C, ////<, l.,2<2. Rick s Institute. A. 11. M. U., I., 53. Rieksecker, Peter, Missionary, Morunan Mission*, U., 142. mission stations see ul ix E. GENERAL, INDEX. 669 Ridley, Win., Missionary, Australia, I., 114. Kiti Version, II., as:.. Ki _ L r ", A. L., Missionary. Mafic and. Missions, II., 152. HiL r _ s, Elias. Missionary. .1. .. ( . / . JA., I., 77 : .!////<- /<?(?// Version,*, I., 105; Bulgarian Version, I., 217; Gra*tf, L, 398 ; Schauffler, \V. <;., II., 314 ; Turkish Version*, II., 425. HiL"_ s, S. It., Translator, II., 285 ; Dakota Version, I., 330 ; Indians, I., 453. Renter, C. N., Bible Agent, .1. II. S., I.. 03. Riis, Rev., Basle Miss. Soc., L, 141 ; Danish. Mission. L, 881. Riiutei, Mr., Translator, Korean Version. I.. .vi.Y Rikatla, Station, J- ree Chwcheg of French Switzerland, I., 379. Rikobo, Station, Finland Miss. Soc., I., 372. 505 ; Travancore, II., 408. Rio de Janeiro, Station, Brazil, I., 186 ; J/. #. C%. (North}, II., 68; Pm. 6%. (North), II., 847; How)/iV TFor*, II., 500. Rio Grande de Snl, Station, Brazil, L, 189. Rio Pongas, Station, Church M}**. s<>c.. I., 282. Riselano. Station, Moravian Missions, II., 142. Rittsmanberger, Andrew, Missionary, Moravian Missions, II., 140. Robb, Mr., Translator, ^/?* Ferstow, I., 353. Robbins, E., Missionary, II., 280 ; Zulus, II., 541. Robert, Christopher. Constantinople, I., 323. Robert College, .4. B. C. F. M., L, 78 ; Armenia, I., 103 ; Oonitantinople, I., 323 ; Mohammedanism, II., 124 ; Turkey, II.. 420, 423, Robert de Xobili, Jesuit Missionary, Roman Catholic Mis sions, II., 289,290. Robert Money School at Bombay, Church Miss. Soc., L, 292. Roberts, Bishop, Meth. Fpis. Church (North), II., 68. Roberts, Rev. H., Translator, Kliasi Version, I., 524. Roberts, I. J., Missionary, China, I., 209 ; So. Bap. Con., II., 359. Roberts, Rev. J. S., Translator, Shanghai Coll., II., 327. Robertson, Mrs. A. E., Assoc. for Free Hist, of Script., I., 111. Robertson, Mrs. E. \V., Translator, Muskoki or Cree Ver sion. II., 155. Robertson, II. A., Missionary, Eromanga, I., 358 ; Ero manga Version, 1., 359 ; New Hebrides Mission, II., 170. Robertson, J. J., Missionary, Prof. Epis. Ch., U. S. A., II., 259. Robertson, Rev. W., Translator, Hebrew Version, I., 412. Robinson, Archdeacon, Translator, Persian Version, II., 225. Rock of Hurling, Madagascar. II., 11. Rodriguez, Pastor Lopez, Figueras Evangel. Miss., I., 370. Rodriguez, Mathilde, Bible Woman, .Pm(. CA. (North), U. S. A., II., 245. Roe, H , Missionary, Primitive Meth. Miss. Soc., II., 258. Roger, Michael, Jesuit Missionary, Roman Catholic Mis sions, II., 292. Rogers, John, Translator, English Version, I., 357. Rogers, /., Seamen, Missions to, II. ,317. Holland, Rev., Missionary, Pa? is Evan. Soc., II., 208. Romagne, Rev., Missionary, Indians, L, 457. Roman Catholics, Africa, I., 8 ; Brazil, I , 184; Medical Miss., II., 49 ; J/<uieo, II., 94 ; Turkey, II., 417. Roman Catholic Missions, II., 286-97 ; General Principles, 286 ; Spanish America, 280 ; Canada, 288 ; India, 288 ; St. Francis Xavier, 288 ; Jesuits in India, 289 ; Goa, 290 ; Africa, 290 ; China, 291 ; Japan, 293 ; Organization, 294 ; Congregatio de Propaganda Fide, II., 295 ; Burma, I., 220 ; China, L, 264 ; Congo Free State, I., 320 ; Greece, L, 400 ; Hainan, I., 405 : J///n<. I., 491 ; Jews, I., 507 ; Korea, I., 533 ; Medieval Mi., 11., 44-49 ; Kelat. (if Miss, to doers, II., 275 ; Syria, II., 370 ; Tibet, II., 393 ; Zulus, II., 544. Roman Empire, First Mission Field for Church, Histori cal Georj. of Miss., I., 427. Romansch Versions, II., 297. Rome, City, M. E. Ch. (North), II., 78. Romero, Sefior, onfiaropean8 in Mexico, Mexico, II., 96. Ronne. Priest Bone Faick, JMinish Missions, I.. 331. Ronzone, Miss Christine, Pres. Ch. (South), U. S. A., II., 254. Rood, Rev. L, Translator, Zulus, II., 540 ; Zulu, Version, II., 545. Roorkee, Station, Leper Mist., I.. 546. Roque, Pierre, Reviser, French Version, I., 380. Rosa, Stephen, Translator, < roa/i<in \ < rs/on, 1., 327. Rosario, Station, M. E. Ch. (North), II., 69. Ross, Rev. John, Translator, Korea, I., 533 : Korean Ver sion, I , 535 ; Pres. Free Ch. Scot., II., 240 ; U. P. Ch. Scot., II., 431. Rotang Pass, Moravian Missions, II., 145. Italics indicate, general articles. For Rotofunk, Station, Woman s Work, II., 511. Kotiima Island. II.. 25C : Fiji Mands, I., 870. Koluiua Version. II., 297. Roul, JaL oo. Translator, I riija Version. II. ,448. 1, omnania. Kingdom, II., 297. Roumanian Version, II., 298. Roumelia, or Kastern Roumelia, Principality, II., 298 ; Turkey. II., 412. Roustchouk. See Rustchuk. Ho\ve. Kcv., Missionary, Ban. Miss. Soc., I., 134. Howe, Caleb T ., Erantjelical Alliance, I., 362. Rowc. , lames, Missionary, Bible Chris. For. Miss. Soc., L, 162. Royal College of Missions at Copenhagen, Danish Mis sion, L, 331. Royal College, Bangkok, Siam, II., 3.35. Royal Niger Company, Africa, I., 25. Royapoorum, Station, JJu/.les, ./. W., I., 343. Rua, Tribe, Bantu liace, L, 121. Ruatara, C hief, Neu- Zealand, II., 172. Rubaga, Station, Clnirrh Miss. Soc., L, 287. R ldnk, Province, Moravian Missions, II., 145. Rneffer, J., Missionary, Moravian Missions, II., 146. Rufayi (Howling Dervishes), Dervish, 1., 337. Rufus Clarke Training School, Unit. Breth. in Christ, II., 427. Ruggiero, Michael. Jesuit Missionary, China, I., 204. Ruk, Island, Caroline Islands, 1..235 ; Micronesia, II., 99. Rum, Traffic in, Evan. Lvth. Ch., I., 365. llurutu, Island, L. M. S.. L, 559. Russell, Rev. Frank, Evangelical Alliance, I., 362. Russia, II., 299 ; Abkhazians, I., 2 ; A. B. M. U., I., 55 ; A. B. S., L, 65 ; Armenia, I., 98 ; Basle Miss. Soc., I., 139, 140 ; B. F. B. S., I., 199, 202 ; Congo Free State, I., 318 ; Grossman, A., L, 395 ; Jews, L. 513 ; Bev. Day Adv., U., 325 ; Swed. Miss., II., 372 ; Turkey, IL, 418- Russian Travellers, Africa, I., 7. Russians, Caucasus, L, 237 ; Conversion at Kieff, Hist. Geog. of Missions, I., 433. Russ Version, IL, 298. Russ-Lapp Version, II., 300. Rustchuk, Station, M. E. Ch. (North), II. , 76. Rutheuian Version, II. , 300. Rutlam (Rotlaiu), Station, Woman s Work, II., 514. S. Saadi, Author, Dervish, L, 338. Sabat, Nathaniel, Translator, Arabic Version, L, 92. Sabathu, Leper Asylum, Leper Miss, to India, L, 546. Sabbath, Observance of, Japan, L, 498. Sabellians, Historical (itog. of Missions, L, 430. Sacrificial Hall to Confucius, Peking, II., 213. Sadiya, Station, A. B. M. U., L, 49 ; Assam, L, 109 ; Brown, N., L, 206. Safford, Miss A. C., Missionary, Pres. Ch. (South),. U. S. .4., II., 255. Saffroko, Tribe, Africa, L, 29. Sagalla, Station, Africa, L, 15. Sagbua, Station, Clmrch Miss. Soc.. L, 284. Sanagpur, Station, Friends For. Miss. Assoc., L, 381. Sahagyan, Hohannes. Native Preacher, Cesarea, L, 239. Sahara, Desert of, Africa. L, 29, 30. Sahidic, Dialect, Coptic Version, L, 324. Saibai Version, II. , 301. Saida. See Sidon. Saigon, Town, Cochin China. L, 306. Saillens, Rev. It., Am. Bap. Miss. Union, L, 54. Sailors Home, Col. and Cont. Church Soc., L, 308 ; Sea men, II., 319. "Sailors Magazine," London, Seamen, 3fisslons to, II., 317 ; New York, ,s< a>/it-n. Miff ions to, IL, 320. Sakalava, Tribe, Madagascar, II. , 4. Sakellarios, D., Missionary, A. B. M. U., L, 57; Greece* I . 31)9. Saker, Rev. A., Translator, Dualla Version, L, 341. .Sakyas. Tribe, Buddhism, I.,207. Sala, Seiior. Translator, Catalan Version, I., 236. Saladin, Mohammedanism, II. , 120. Salem (India). District. II., 302 ; Station, L. M. S., I., 565. Salem (Africa), Station, \\ es. Meth., II. , 402. Saleman. Mr., Translator, A araxs Version, L, 522 ; Kazan-Tnrki Version,!., 523; Kirghiz-Turki Version. L, 527. Saleslmrg. W., Translator, Welsh Version, II. , 455. Salim Saleh, Persecution of, Nusairiyeh, II , 189. Salisbury, Prof. E. C., Music and Missions, II., 153. Salkinson, I. E.. Translator, Hebrew Version, L, 413 ; Trinitarian Bible Society, II. , 409. Salinas. Station, IL, 302 ; Woman s Work. IL, 503. Salon ica (Thessalonica), Station. Macedonia, II., 1 ; Wotiian x Work, II. , 507. Salt (Ramoth-Gilead), Station, Ch. Miss. Soc., I., 289. Saltillo, Station, Woman s Wmk, II. ,500, 503. mission stations see also Appendix E. 670 GENERAL INDEX. Salnr, Station, Brfklum .Wss. Soc., I., 195. Salvado, Kathc-r. Missionary, Anxlriilin. I.. 115. Salvador, Republic, II.. 302. Salvation Arinv, II.. 303. 308 ; Cfylon, I., 213 ; Citij Mis sions, I., 303 : l alain<-<>ti<i, II . 2o:>. Bamakov. Station, / <///,<//. ll.. i -W/. "Saniarchar Darpan 1 or "Mirror of Intelligence, " I; ri id u- d Lit< nit irc, II . , 15. Sambalpur, District, II., 308. Sainoan 1-lands. II.. 308; Z/w. .!/?. Soc., I., SCO, 561 ; .!/,////, II.. -->! ; Me*. J/tM., II., -it;.-.. Sainoan Version. II.. 309. Samos, Island, I urkt //, 1 1., 412. SainoL ilian Version, II., 309. Samo\rdrs, Itace, <,r<iss.inan, A., I., 395; Morav. JAw., II., 14li. Sampson, T. 1!.. Missionary, (Greece, I., 399. Samnlcotta, Station, Baptists, Canada, I., 131. Sandrrs, Marshall D., Missionary, II., 309. Sanderson, Rev. D., Translator, Canarese or Karnata Version, I., 232. Sandenian, David, Missionary, Pres. Church of Enyland, II., 837. Sandoway, Station, A. B. M. I ., I., 50. Sandwich Islands. See Hawaiian Islands. Sant ord, It.. Missionary, Baptists, Canada, I., 130. Sangi Islands, II., 310. Sangi Version, II., 310. Sania, City, Arabia, I., 90. San Jose, City, Costa Rica, I., 325. San Juan, River, Costa Rica, I., 325. San Lazzaro, Monastery, Armenia, I., 99. San Luis Potosi, Station, Pres. C/i. (North), U. 8. A., II., 240. San Paulo. See Sao Paulo. San Pedro, Station, Woman? Work, II., 505. Sanskrit, Language, India, I., 448 ; Tibet, II., 393. Sanskrit Version, II., 310. San Salvador, Capital of Congo Kingdom, Africa, I., 22 ; Congo Free Staff, I., 319. Santa Cruz, Islands, II., 311 ; Melanesian Miss., II., 62 ; Patteson, J. C , II., 211. Santalia, II., 311. Santali Version, II., 311. Santals, Tribe, Behar, I., 145; Bengal, I., 150; Chhola- Nanmir, I., 245 ; C. M. S., I., 291 ; Freewill Baj>., I., 378 ; Phillips, Jer., II., 228 ; Pres. Free Ch. Scot., II., 239 Sant ander, Station, A. B. C. F. M., L, 81. Santec Agency, Civilization in, Commerce and Missions, I., 311. Santiago, Station, Chile, 1., 246 ; Taylor, Bishop Win., II., 388. Santipore, Freewill Bap. For. Miss. Soc., I., 378. Santo Domingo, Republic, II., 311 ; Wat Indies, II., 471. Santo Espiritu, Island, II., 311. Santos, J. M. G., Missionary, Brazil, I., 188. San Ui, Station, China, L, 270. Sao Felipe de Benguela, Town, Angola, I., 87. Sao Paulo (San Paulo), Station, Brazil, I., 188 ; M. E. Ch. (North}, II., 68 ; Pres. Ch. (North), II., 247 ; Wom an s Work, II., 503. Sapeto, Propagandist, Abyssinia, I., 3. Sapounoff, Translator, Bulgarian Version, I., 217. Saracens, Mohammedanism, II., 120. Sarakole, Tribe, Africa, I., 29. Sarawak, District, II., 312. Sardinia, Mohammedanism, II., 120. Sargeant. J., Translator, II., 312 ; Indians, I., 456. Sargent, Bishop Edwin, Missionary, II., 313. Barkis er Rizzi, Bishop, Translator, Arabic Version, L, 92. Sassanid Dynasty, Mohammedanism, II., 119. Sassanian Empire, Persia, II., 218. Satara, Station, .4. B. C. F. M., I., 72, 73. Satnamis, Sect, India, I., 446. Satow, Ernest M., Japan, I., 492. Satsuma Rebellion, Meth. Ej>ix. Church (North), II., 74. Satterlee, Missionary, A. B. M. U., I. ,50. Sauerwein, Dr. G., Translator, Kabyle Version, I., 519. Saugur Island, Chamberlain, J., I., 244. Savage Isl. See Niue. Savage, Thomas S., M.D., Missionary, Prot. Epis. Ch., U. S. A., II., 260. Savaii, Island, II., 313 ; Samoa, II., 308. Savas, Island, II., 313. Sawayama. Itcv., Native Pastor. Japan, I., 498. Sawtelte, Rev., Missionary, Am. //"/>. Miss. Union, I., 51. Scandinavia, Apostle of. M<d m ml Missions, II., 47. Scandinavians, Work among, City Mttions, L, 298 ; M. E. Ch. (North), II., 79. Schauffler, H. A., Missionary, A. B. C. F. M., I., 81. Schauffler, W. G., Missionary, II., 313 ; A. B. C. F. M.. I., n ; Judao-Sponith Version, I., 517; Turkish \ < r- Schauman, Prof., Director, Finland Miss. Soc., I., 371. BcbemachJ iShanmchi). Station. Caucasus, I . 23K. Schereschewsky. Dr., Translator, .Wtimltirui I rrxin/i. II. ,30; Monr/tii Vrrxinn*, II., 126. Schevris, Bishop, Translatoi . Kimrdixh } ,rsii>/i. 1., 532. Schismatics, limn, Cntli. Miss., II , ,".."). SchlcL fl, Hcv., Translator. Kn; \ i>rxii,. I., 75 sions, II., 425. Italics indicate yeneral articles. For mission stations see also Appendix E, Schlcnker, C. ) .. .Missionary, Church Miss. Soc., I.. -N- 1 ; 1 iinni \ n-xiii. II.. . i .H. Schleswig-Holstein, Hrrklini) Vis*. Soc., I., 191. Schniclcn, J. 11., Missionary, II., 315; Comaggas, I., 308 : Niirii i Version, II.. 158 : We*. Mttfi., II., 4(11. Schmidt, (ico., Missionary. II., 315 ; IIotl.-Biixliiinin. Race, I., 440 ; Moravian Mission*, II.. 13H. 1 I .i. Schmidt, Dr. (Translator), Muni/nl v<rsi<>ns, \\.. \->>,. Schneider, Benjamin, .Missionary, II., :jl."> : l!>f. . ////<//, i Ch,, II., 271. Schneider, Daniel, Missionary, Maiarinn MlttiOfU, II., 146. SchOn, Rev. J. F., Translator, //</</./ ! rtion, I., 411 : //x) \ i i-siiiii, I., 443 ; Mendi Version, II., (>i ; .\ /y/- !"/- ftion, II., 187. Schonbrunn, Moravian Missions, II., 135. SchOnburg Waldenburg, Prince, Jforarin/i Misxions, II., 142. Schonleben, L., Translator, Slovenian Version, II., 345. Schott, Otto, Inspector, Basle Mitts. Soc., I., 138. Schreiber, Dr., Translator, Batta Versions, I., 143 ; J/b- hammedanigm, II., 122. Schreuder, Bishop, Missionary, Norivin/, II., 1S4, 185 ; Z?/to, II., 542 ; Danish Missions. I., :;:;i. Schreuder Mission, Norway, II., 185. Schroeder, Capt. G. W., Missionary, ^-i/rt. 5a;>. Mi*s. Union, L, 56. Schroeter, Rev., Translator, Faroese Version, I., 367. Schuck, J. L., Missionary, So. _B<y>. (7o., II., 359. Schulchan Aruch, Jeics, I., 506. Schnltz, Theologian, Gossner Miss. Soc., I., 393. Schultze, B., Translator, Hindustani Version, I., 1-ti ; Madras, II., 19 ; Schwartz. C. F., II., 316 ; Tamil Vi sion, II., 381 ; Telupu Version, II., 391. Schurmann, Rev., Missionary, Australia, I.. 115. Schiirman, Rev., Translator, IRnduxtani Version, I., 426. Schuman, Theophilus Solomon, Missionary, Morm- mn Missions, II., 136. Schiitz, Rev., Translator, Batta Versions. I., 144. Schwartz, Rev., Missionary, Dutch Kef. Miss. Soc., L, 344. Schwartz, C. F., Missionary, II., 316 ; Danish Missions, I., 331 ; Madras Presidency, II., 22. Schweinfurth, Discoveries of, Africa, I., 7. Scothill, Rev. W. E., Missionary, Wen-chau Colloquial Version, II., 455. Scott, Rev., Missionary, L. M. S., I., 556. Scott, Charles G., Missionary, Ref. Pres. Church of North America,ll., 273. Scott, George W.. Missionary, Ref. Pres. Chvrch of North America. II., 273. Scott, J., Missionary, U. P. Ch. Scot., II.. 430. Scott. Bishop Levi, Meth. Ejri*. Church (North), II., 68. Scottish Episcopal Church, Foreign Mission Agency. II., 315. Scottish Episcopal Church, Central Committee and Churchwomen s Assoc. for For. Miss., Woman * Work for Wo/n i in, II., 522. Scottish Home, Mission, Jews. L, 510. Scranton, Dr. and Mrs. M. F., Missionaries, Korea, I., 534 ; M. E. Ch. (North), II., 77. Scripture Translations, Brown, N., I., 206 ; Trans, m^i Rev. of Bible. II., 398-106. Scudder, H.. M., Missionary, A. B. I . F. M.. I., 72; Dulles, J. W., I.. 343 ; Medical Missions, II., 53 ; Jiff. (Dutch) Ch., II., 269. Scudder, John, Missionary, II., 316 ; A.B. C. F. M.. I., 72 ; Medical Miss., II., 49 ; Ref. (D>itch\ Ch., II., 269. Scudder, Joseph, Missionary, R,f. (Dutch) ( ft.. II.. -Jti .i. Scudder, William W., Missionary, Rrformed (Dutch) Church, II.. 21 id. Scutari, City, Albania, I., 37 ; Section of City, Constanti nople, I.. 322. Sea of Galilee. Mn/ii nl Missions, II., 54. Seaman, Rev. W., Translator, A"// ./,s-< Virsinn. T., 522. Seamen, Missions to, II. .317-20 : Hei. r innini, s and History in England, 317 ; Scandinavian Missions, :U8 ; American, 318 ; Cil i Missions, I., 296. Sears, B., Missionary, Aw. Bap. Mits. T nion. I., 54. Sects of Islam, Mohammedanism, II., 114. 123. Serunderabad, Station. Ni:<n/i x / < rritm tm, II., 178 ; Te- I in/ n Mission. II.. 391. Secuudra, Station, Woman s Wort, II., 523. Seelye, Rev. J. II., < omni<rc< mul Missions, \ 310. Scir," Station, I m-hrim, /. ., I., 306 : OrOOmiah. II.. $?}. Selection of Mi ionaries. Ort/tini:. of Miss. Work. II . 191. Self-support hit: Missions, Tui/lor, Hi,t/n>/i \\ iHiu>n, II. :;^->. Seljuk Turks, Moh<ammdaMtm, II.. 120. SeUvyn. <;. A.. Bisho]) of New Xealand, II., 320; Austra lia , I., IK! : I ll. Mixx. .s oc., I., 293 ; Melanexian Mission, II., 58; New /., aland, II., 172. GENERAL INDEX. 671 Sehvyn, J. A., Missionary to Sierra Leone, Church Mii Soc., I., 284. Semites, Abyssinia, L, 2. Semitic Family of Languages, Africa, L, 8. Semitic Race, Jews, L, 507. Senaar, City, Africa, L, 11. Seneca Version, II. .321. Senegal River, Africa, L, 29. Senegambia, District, II., 321 ; Africa, L, 29 ; Paris Evan. Soc., II., 208. Senoussi, Sect, Af>-ica, L, 12, 31. Seoni, Station, United Original Secession Church, II., 429. Seoul, Station, Korea, I., 534 ; Medical Miss., II., 55 ; .\fifh. Epis. Church (North), II., 77; Woman s Work, II., 502. Sephardim, Jews, L, 506. Sepoy Mutiny, Church Miss. Soc., L, 291 ; Freeman, J. E., I., 379 ; Gossner Miss. Soc., L, 393 ; McMnllin, R., II., 43 ; M. E. Ch. (North), II., 69. Septuagint, Greek Versions, L, 400 ; Trans, and Rev. of Bible, II., 401. Serampore (Serampur), Station, Bap. Miss. Soc., I., 134 ; Chamberlain, J., 1 , 244 ; Marshman, J., II., 36. Seres, Latin Name, China, L, 246. Seringapatam, City, Mysore, II., 156. Serpa, Pinto, Travels of. Africa, I., 7. Servia, Kingdom, II., 323, 324. Servians, Croats, L, 327. Servian Version, II., 324. Servo-Illyrian Slavonic, Montenegro, II., 128. Sessing, Rev., Missionary, Bade Miss. Soc., I., 140. Seventh-Day Adventist Foreign Missionary Society, II., 325. Seventh-Day Baptist Missionary Society, II., 325 ; China, L, 269. Seychelles Ids., II., 326 ; Africa, I., 32 ; Church Miss. Soc., L, 293- Seys, John, Missionary, Meth. Epis. Church (North), II., Sgaii Karens, Tribe, A. B. M. U., L, 49 ; Burma, L, 219 ; Karen Version, L, 522. Shafi iyahs, Sect, Mohammedanism, II., 123. Shaftesbury, Lord, B. F. B. S., L, 198 ; Jews, L, 510 ; Turk. Miss. Aid Soc., II., 424. Shaftesbury Memorial School, Woman s Work, II., 492. Shah Abbas, Armenia, L, 98 ; Persia, II., 221. Shairagut, Tribe, Mongols, II. , 128. Shamaliyeh, Sect, Rtf. Pres. (Coven.) Church, II., 272. Shaingay, Station, Mendi, II., 63. Shamien, Foreign Settlement, Canton, L, 233. Shan Tribe, A. B. M. U., L, 49 ; Assam, L, 108 ; Burma, I., 219 ; Siam, II. ,332. Shan States, II.. 326. Shan Version, II., 326. Shangchuen, Burial Place of Xavier, China, L, 250. Shanghai, Station, A. B. C. F. M., L, 78 ; Book and Tract ,Soc. of China, I., 177 ; Burns, W. C., L, 223 ; China, L, 248, 266, 267, 268, 269, 270, 271 ; C. M. S., L, 290 ; Cut- bertson, M. S., L, 328 ; For. Chr. Miss. Soc., L, 376 ; .Mniical Miss., II., 51 ; Meth. Epis. Ch. (Swtth), II., 81 ; \fiss. Conferences, II., 110; Prot. Epis. Ch., II., 260; Sev. Day Bap., II. , 326 ; So. Bap. Conv., II., 359 ; Wom an s Work, II., 486, 490 500, 510, 518. 520. Shanghai Literary and Scientific Society, Bridmnan, E. C., L, 194. Shanghai Colloquial, II., 327. Shangte, Chinese Supreme God, China, I., 259 ; Confucian ism, L, 314, 315, 316. Bhangpoong, District, II., 327. Shansi, Province, A. B. C. F. M., L, 78 ; China, L, 248, 268. Shantung, Province, China, L. 248, 268 ; Pres. Ch. (North), II , 252 ; So. Bap. Con., II., 359 ; Woman s Work, II., 502. Shao-hing, Station, China, L. 268. Shao Wu, Station, China, I., 267. Shapfir II., Persecution of Christians by, Persia, II., 219. shara Mongols, Mongols, II., 128. Sharp, Rev. Daniel, Secretary, A. B. ^^. r., I., 44. Shaw, Barnabas, Missionary, Wes. Meth. Miss. Society, II., 401. Shaw, Rev. Win., Translator, Kafir or Xosa Version, L, 519. Shazili, Order, Derrisft, L, 337. Sheikh-Othman, Station, Africa, I., 13 ; Pres. Free Ch. of Scotland, II., 242. Sheikh Hadi, Yezidees, II., 526. Sheikh nl Islam, The, Turkey, II., 417. Sheitswa Version, II., 314. "She King," " Book of Odes," Confucianism, L, 314. Shellaha, Tribe, Africa, I., 30. Shelloohs (Shilus), Tribe, Berber Race, L, 153. Shensi, Province, China, I., 248, 249; Celebrated In scription in, l&man Catholic Mission*, II., 291. Sheppard, W. II., Missionary, Pres. Ch. (South), U. S.A., II., 257. Sherbro Island, Station, II., 328 ; Church Miss. Soc., L, Italics indicate general articles. For 282 ; M. E. Ch. (North), II., 67 ; TTn. Breth. in Christ, II., 427. " Shereef Xa ameh," Kurdish History, Bitlis, I., 169. Sherring, M. A., Missionary, II., 328 ; Benares, I., 148. Sheshadri, Narayan, Missionary, Pres. (Extab.) Ch. of Scotland, II., 238, 240 ; Woman s Work, II., 492. Shesheke, Station. Knm. Miss, to Ztimbfxi, I., 305. Shiah (Shiites) Sect, Mohiiuimcdnmxm, II., 120; Nusai- riyeh, II., 187 ; Persia, II., 218. " Shichi Ichi Zappo," Periodical Literature, II., 216. Shin Tien, Station. China, I., 269. Shikoku, Island, Clnirch Miss. Soc., I., 290. Shilluk, Tribe, Africa, I., 13. Shiloh (Silo), Station, Bassa, I., 142 ; Moravian Missions, II., 140. Sliilns. See Shelloohs. Shiluvane, Station, Free Churches of French Switzerland, I., 379. Shimlan (Shemlan), Station, Woman s Work, II., 491. Shimshi or Zimshi Version, II., 326. Shin, Sect, Japan, I., 488. Shingking, Province, China, I., 250 ; Newchwang, II., 167. Shin-gon, Sect, Japan, I., 488. Shingu, Station, Woman s Work, II., 505. Shing-yang. See Moukden. Shin-shiu, or " Reformed" Buddhism, Japan, I., 488. Shintoo, Religion, II., 328-31 ; Origin, 328 : Worship, 329 ; Literature, 329 ; Relations to Buddhism, 330 ; Buddhism, I., 212 ; Japan, I., 486, 488. Shiraz, Station, Martyn, Henry, II., 37. Shirongi, Station, Africa, I., 17. Shirreff, Rev. F. A. P., Translator, Hindustani Version, I., 426. Shirt, Rev. G., Translator, Sindhi Version, II., 338. Shiu-yee, Festival, China, I., 263. Shizo ku, or Gentry, Japan, I., 485. Shoa, Province, Abyssinia, I., 2. Shoa-Galla, Dialect, Gfalla Version, I., 384. Shoay Dagon or Golden Dagon Dagoba, Rangoon, II., 265. Shomer, District and Clan, Arabia, I., 90. Shonai, Station, For. Chris. Miss. Soc., I., 376. " Shoo King," " Book of History," Confucianism, I., 314. Shoshong, City, Bawangwato, Africa, I., 21. Shrewsbury. Rev. W. J., Translator, Kafir or Xosa Ver- tion, I., 519. Shuck, J. L., Missionary, American Bap. Miss. Union, I., 51 ; China, I., 269. Shuichang, Mission Circuit, China, I., 269. Shumla, Station, M. E. Ch. (North), II., 76. Shurman, Rev. J. A., Translator, II., 331. Shusha, Station, Basle Miss. Soc., L, 140 ; Schemachi, II., 315. Shwegyin, Station, A. B. M. U., I., 49. Sialkot, Station, Pres.(Estab.) Ch. of Scotland, II., 239, U. P. Ch., U. S. A., II., 432 ; Woman s Work, II., 506, 520. Siam, II., 331-36 ; Physical Features, 331 ; Climate, 331 ; Vegetable and Mineral Product, 331 ; Population, 332 ; Language, 332 ; Social Customs, 332 ; Religions, 333 ; Worship of Evil Spirits, 333; Missions, 334; A. B. C. F. M., 334 ; Rev. Jesse Caswell, 335 ; Presbyterian Board, 335 ; Laos Mission. 335 ; Abed, L, 1 ; A. B. M. U., I., 51 ; A. B. S., L, 65 ; A. B. C. F. M., L, 72 ; Am. Miss Assoc., L, 83 ; Buddhism, L, 211 ; Medical Miss., II., 55 ; Pres. Ch. (North), II., 250. Siamese Twins, Siam, II., 334. Siamese Version, II., 336 ; Gutzlaff, Dr. Karl, I., 404 ; Mattoon, S., II., 40. Siangtan, Town, China. L, 249. Sibree, Rev. J. J., Missionary, Malagasi Version, II., 25. Sibsagor (Sibsagar), Station, A. B. M. U., L, 49. Sidon, Station, Ford, J. E., I., 375 ; Pres. Ch. (North), II., 249 ; Woman s Work, II., 503. Sidotti, Jean Baptiste, Italian Priest, Japan, L, 490. Sieberge, Rev. W., Translator, Mosquito Version, II., 149. Siegfried, Missionary, Historical Getxj. of Miss., L, 4:33. Sierra Leone, II., 337; Africa, I , 28 : Am. W,s. .I/,///., I., 85 ; Ch. Miss. Soc., L, 282, 283 ; Nec/rofiace, II., 163 ; Un. Meth. Free Ch., II., 428 ; Wes. Meth. Miss. Soc., II., 459, 460. Siffin, Battle of, Moliiniiinl<nii*m, II., 120. Sigra, Station, Church Mi.ts. Soc., L, 291. Sihanaka, Tribe. Madatjaxi-ar, II.. 4. Sikhism, Religion, Hinduism, I., 423; Mohammedan ism. II., 123 ; Punjab, II., 262. Sikh Version, Punjabi, II., 263. Silesia, Country, A . B. M. U., I., 55. Sillay, Town, Burma, L, 221. SimabiTir, Station, Africa, L. 16. Simeon, Charles, Founder, Church Miss. Soc., L, 282. Simonton, A. <;., Missionary, II., 337; Brazil, L, 188; Pres. Ch. (North), II., 240. Simoom, Arabia, L, 90. Simpson, J., Missionary, U. P. Ch., Scot., II., 429. mission stations see also Appendix E. 672 GENERAL INDEX. Simpson s Mission, Congo Free State, I., 320. Sims, Ur. A., Missionary, Midical Miss., II., 50. Sinaitic Peninsula, Artma, I.. Mil. .x>. sind, Province. II., 33H ; tiMotfUMdanfom, II.. 121. Simlhia s Dominions, II., 338 : \afire Mutts, II., 161. Sindhi, Language. India, I., I Is. Siudhi Version, II., 33S. Si-ngan-fu, Town, (7/W^/, I.. -Mil ; Persia, II., 200. Singapore Island, Station, II., 339 : .I//../, 1., 1 : .1. B. C. F.M, I., 72 ; China, L, 205, 2t5!i ; J/. A". C/i. (\orth), II., 76 ; ffimoa tfffer*. II., 498, 5i;>. Singpho (Sing-pau), Tribe, A. B. M. T., I., 47, 49 ; Assam, I., 108. Sinhalese, Language, India,!., 448. Sinhalese, Race, Ceylon, I., 240. Sinhalese Version. II., 339. Sinjar Hills, }V0j(/x, II., 526. Sio Khe, Station, China, I., 269. Sionx War, Indian*, American, I., 460. Sitabuldi, Station, Pra;. ^ree C A. of Scot., II., 240. Siva, the Destroyer and Renovator, Hinduism, I., 421. Sivaji Bhonsle, Maratha Chieftain, India, I., 451. Sivas, Station, Armenia, I., 99, 102 : For. Christ. Mist. Soc., I., 376 ; Medical Miss., II., 54 ; West, H, S., II., 468 ; Woman s Work, II., 495. Siwah, Town, Berber Race, I., 154. Skaar, Bishop, Norway, II., 184. Skinner, Rev., Translator, Gujarat hi Version, I., 403. Skipetar (the Eagle People), jcibania, I., 35. Skrefsrud, Rev., Translator, Danish Missions, I., 334 ; Santali Version, II., 311. Slave Coast Country, Africa, I., 26. Slavery, Africa, I., 9, 13, 17 ; -4. #. .V. U., L, 45 ; Arabia, I., 91 ; Assiout, I., Ill ; U. .F. B. S., I., 198 ; 6 . M. S., I., 281. 284 ; Commerce and Missions, I., 309 ; Congo Free State, I., 321 ; Kachchh, I., 51!) ; LMnffsfone, l>., I., 552 ; Madagascar, II., 5, 15 ; 7 J orto tfzoo, II., 232 ; WVw /flrfiftt, II., 470. Slave Trade and Missions, II., 340-42. Slave Version, II., 342. Slavonic Alphabet, Construction of, Historical Geog. of Miss., I., 433. Slavonic Countries Christianized, Medicev. Miss., II., 48. Slavonic Version, II., 342. Slavs, Race, II., 342 ; Bohemia, I., 172 ; Bulgaria, I., 215 ; Russia, II., 299 ; Servia, II., 323. Sleigh, Rev. J., Translator, Lifu Version, I., 547. . Slovaks, Race, II., 344. Slovak Version, II., 344. Slovenes, Race, II., 344. Slovenian Version, II., 345. Slum Work, Mi/ration- Army, II., 306. Smart, Rev., Bible Agent, B. F. B. S., I., 204. Smith, Dr. A., Missionary, II., 345 ; Medical Missions, II., 54. Smith, Eli, Missionary, II.. 345 ; A. B. C. F. M., I., 66 ; Arabic Version, I., 92 ; Dwight, H. G. 0.. I., 345 ; Mo hammedanism, II., 124; Music and Miss., II, 153; Persia, II., 222; Pres. Ch. (North), II., 249; Trans. and Rev. of Bible, II., 400. Smith, G. C., Missionary, Missions to Seamen, II., 317. Smith, Lieut. G. S., Missionary, Church Miss. Soc., I., 287. Smith, J. R., Missionary, Brazil, I., 189. Smith, James, M.D., Missionary, Pres. Ch. in Canada, II., 235. Smith, Dr. John, Missionary, Church Miss. Soc., I., 287. Smith, John, Missionary, Primitive Meth. Miss. Soc., II., 258. Smith, Dr. S. F., Author of "America," Am. Bap. Miss. Union, I., 51. Smith, William, Missionary, Benares, I., 149 ; C. M. S., I., 291. Smyrna, Station, A. B. C. F. M., I., 75 ; Armenia. I., 101 ; Benjamin, N., I., 152; For. Chris. Miss. Soc., 1,376; Temple, D., II.. 392; Turkey, II., 413; Van Ltm-i>. //. J., II.. 450 ; Woman s Work, II., 491. Smythies, Bishop C. A., Universities Mission, II., 447. Snow, B. G.. Missionary, II., 347; Elton V, rsion, I., 350 ; Kusuie Version, I., 537 ; Micronesia, II., 100. Si>liat and Yal Basins, Africa, I., 13. Social Life, Methods of Mist. Work, II., 89. Societe ftvange liqne de Bclire. Eriin. Con/. Soc., I.. 363. Soeietc Kvan<_ elique de France-, Eran. C<il. Soc., I., 363. Societe Evangel iqne de Geneve, F.rnn. Cunt. Soc.. I.. 363. Societies of Christian Young Men, Historical liecord of, Vointtj Mill s ( //list. AXXIH-.. II.. 52 .l. Societies for the Reformation of Manners, You/if/ M,-n x C irist. Asioc., II., 5211 Society for DilTusion of Christian and General Knowledge among the Chinese, \\"tHiamxon, A.. II.. i;:>. Soi iety for Promoting Christian Knowledge, II.. 317 : Arabic r>m,,n, I.. 112 : Ili.t. Qtog.qt Mia., I.. i:;ii. Society for Proinotiiiir Female Education in the East. AM, I.. 1 ; \Yont in s Work. II.. 179.491. Society for the Propagation of the Gospel in Foreign Parts. II., 348-50; Organization, 348; India, . its-, Japan, Africa, Australia, New Zealand, 349; China, I., 270; Conitantlnofle, I., 32:1 ; jfadaqatcar. II., 14. Society for the Propagatum ol the (iospel among the Jews, J> irx, I., 509. Society for Relief of Persecuted Jews, ./, tft, T.. 510. Society or Tahiti Islands, II., 350 ; ].<,. Mi** Not-.. I., ">. 6M. Soga, Tiyo. Missionary, r. / . Ch.. Scotland. II.. 430. Soira, Dr. \\ . A., Missionary. I . P. Ch.. Scot., II. ,430. Sohan Lai, Translator, Chainbn V< r.-imi, I.. 2 II. Sokotra, Island, Africa. I , 32. Solima, Tribe, Africa. I.. 29. Solomon Islands, II ., 350 : Florida Version, I., 374 ; Melan- esian Mission. II., 5 ., 61. Somajes, The, Hinduism, I., 423. Somali, Tribe, Africa. I., 13. Somerset, Lord, Morariai, Minions, II., 139. Somerset, Nile, Africa, I., 14. Songhai, Tribe, Africa, I., 26. Soochow. See Suchau. Sorocaba, Station, Brazil, I., 189. Sotelo. Father, Missionary. Japan. I., 490. Soudan, Africa, I., 11 ; OtMOO Free State, I., 320 ; Ea*t London In-tiliitf, I., 346, 349. Soudan. Historical Sketch of, II. ,-351-56 ; Saracens, 351 ; Mehemet AH (Mohammed Ali), 351 ; Arabi Pasha, 352 ; England, 352 ; The Mahdi, 862; (ieneral Hicks s Expe dition, 353 ; General Gordon. 353 ; Mission Work, 355. Soul-winning and Prayer Union, II.. 356. Soule, Rev. Joshua, Treasurer, M. E. Ch. (Forth), II., 66. South Africa, Boer States, Africa, I., lit ; Transvaal, Africa, I., 19 ; Tribes in, General Kinship of, Hunt/I Hate, I., 121 ; Alissionaries Banished from, L. it. S.. I., 568 ; Mission Work in. Salvation Army, II.. 3tx; : IK -. Meth., II., 461, 463; Woman s Work, II., 479 V. 1 : ,. South African Auxiliary Bible Society, B. F. B. S., I., 202. South African Company (British), Africa, I.. 18. South America, B. F. B. S., I., 204 ; M. E. Ch. (Xortl, i, II.. 68 ; Morar. Missions. II., 135 ; Negro Race, II.. 165 ; Woman s Work, II., 498-523. South American Missionary Society, II., 356 ; Brazil. I., 190. Southern Baptist Convention, II., 358 ; A. B. M. U., L, 45 ; China, I., 269. Southern Cross (Ship), Melan. Miss.. II., 60; Patteson, J. C.. II., 211 ; Selwyn, G. A., II., 320. South India, Church Miss. Soc., I.. 292. Southon, E. J., Missionary, II., 360. South Sea Islands, B. F. B. S., L, 204 ; L. M. S., I., 555-T.3. Sources of the Nile, Africa, L, 13. Spain, A. B. M. U, L, 57 ; A. B. C. F. M., L, 80 : B. F. B. S., I., 201 ; Conquest of, Mohammedanism, II., ]-Jn. Spaldin^, II. II , Translator, II., 360; Ntz Perots Vtr.-vo,,, II., 175. Spanish and Portuguese Church Aid Society, II., 361. Spanish and Portuguese Work in North America. Am. Tract Soc., L, 84. Spanish Basque, Basque Versions, I., 142. Spanish Conquest, ^^t.r)co, II., 92. Spanish Evangelization Society, II., 361. Spanish Possessions. Africa, I., 24 ; Am. Bible Soc., L, 62 ; Doane, E. T., L, 339 ; Micronesia, II., 100 ; West Indies, II., 470. Spanish Version, II., 361. Spaulding, J., Missionary, Brazil, I., 188; M. F. t: ,. (North), II., 6S. Spanlding, L., Translator. II., 362. Simuldinsr, Mary C ., Missionary. II., 362. Special Societies. <)r</ati\z. of Mix*. Work. II., 195. Speke. Disco\ene>, Africa, \.. 7. 11. Spexia Mission for Italy and the Levant, II., :ii-J. Spieseke. Rev., Missionary. A>t*tralia. I., 114; Morarifin Mix*., II.. 144. Spinier. C. F.. Secretary. Basil- Mi.<. Xo<:. L. 137. Springfield, Mass.. School at. Yomir/ Mi-n s Cfui*/. AtSOC., II., Ml. Sproull, W. J., Missionary. \nxairi>/ih. II., 190. Srinasrar, Station, Medical Miss., CL, 68 ; Woman s Work. II.. 520. St. A liru-tine. FraiieiM an M ission at. India, i.-s. L. 15:;. St. Croix. Island. Morarinn Misxionx, 11., 132. st. DomiiiL o. Brown, J., I. .205. St. Kli/abeth. Parish. Mn,;inan Mifxio,,x. II. ,110. St. .Helena. Island. Africa, \ . 31. St.. Ian. Island. Moravian Mixxio/ix. II.. 132. St. John s Divinity School at Lahore. Church .!// - I., 292. St. John. Hospital. Beirut. M,,ii,;il .I/;.-,.. II.. 5t. St. Joseph. Mis-ion, Indians. .\in> rii /in. L. 171. St. Joseph s Industrial School. Y.>ilnt. II.. 5-14. St. Juan de NicaraL tia iCJreytowiu. Station. M<ir<ti- t t>t M/xxionx. II., 142. St. Kitts, Island. Morarian Misx.. II . 111. St. Ku/niicx. Translator. Slovenian \ n-xion. II.. . ;t5. St. Louis. Mission. I arix l- nn,. 3oe., II.. 2IIS. St. Olaf. Missionarv. I/is/. (,,oi/. of M /xx.. \ Italic* indicate general <irtifii*. For i//i*xi<i/i xt<iti<inM ,svc ,//*/ Apia /ii.r E. GENERAL INDEX. 673 St. Paul dc Loanda, City, Angola, I., 87. Si. Paul s M. E. Ch., Rome, Meth. jris. Ch. (North), II., 78 St. Paul s Institute, Tarsus, II., 387. St. Stephen s Cathedral at Bonny, Church Miss. Soc., I., 286. St. Thomas, Tradition of his Preaching among the Chi nese, China, I., 264 ; First Labors of, Moravian Mis sions, II., 132. St. Thomas, Cathedral. Bombay, I., 175. St. Thomas (San Thome), Island, Africa, I., 31. St. Thomas, Island, Dober, L., I., 339 ; Moravian Mis sions, II., 130-32 St. Vincente, Island, Brazil, I., 187. Slack, Matthew, Missionary, II., 363 ; Morav. Miss., II., 1:53. Stahle, H., Missionary, Australia, L, 114. Staiger, Rev., Missionary, Abyssinia, I., 4. Stallybrass, E., Missionary, II., 363 ; Mongol Version, II., 126. Stamboul, Constantinople, I., 322. Standather, B. A., Translator, Ethioinc Version, I., 361. Stanley, Dean, Mohammedanism, II., 113. Stanley. Henry M., Africa. I., 7, 15 ; C. M. S., I., 281, 287 ; Congo Free State, I., 317 ; E. London Institute, I., 348 ; Livingstone, D., I., 552 ; Mackay, A. M., II., 2 ; Pres. (Estab.) Ch. Scot., II., 239 ; Slave Trade and Mis sions, II.. 340. Stanley Falls, Africa, I., 22, 23. Stanley Pool. Africa, I., 22 ; Congo Free State, I., 318 ; E. Lon. Institute. I., 348. Stanton, Sir Geo., Boone, W. J., I., 178. Stapulensis, J. F., Translator, French Version, I., 380. Starb, Rev. W., Translator, Nepali Version, II., 166. Stark, Rev. W., Translator, Lepcha Version, I., 544. Start, Rev. E., Translator, Marjadhi Version, II., 24. State Church, Government of, Greece, I.. 397. State Organizations, You ng Men s Christ. Assoc., II., 531. Steele Memorial School at Nagasaki, Reformed (Dutch) Church, II., 270. Steere, Bishop E., Translator, Stcahili Version, II., 370 ; Trans, and Rev. of Bible, II., 400. Steinkopff, Rev. C. F.. A., Basle Miss. Soc., I., 137 ; B. F. B. S., I., 195. Stellenbosch, Station, Nama Version, II., 158. Stepan, Pastor, Translator, Koordish Version, I., 532. Stephanoviteh, Due, Translator, Servian Version, II., 325. Stern, Dr., Missionary, Abyssinia, I., 4. Stern, Henry, Missionary, Church Miss. Soc., I., 291. Sternpur, Station, Church Miss. Soc., I., 291. Sterrett, Miss E. M., Missionary, Nuxaiiiyeh, II., 190. Stevens, Rev., Missionary, Mexico, II., 98. Stevenson, E. H., Missionary, U. P. Ch., U. S. A.,l\., 431. Stewart, Rev. A., Translator, Gaelic Version, I., 384. Stewart, C. S., Missionary, II.. 364. Stewart, James, Missionary, Pres. Free Ch. of Scotland. II., 241. Stewart, Rev. R. W., Translator, Foochow Coll. Version, I., 375. Still, John, Missionary, Melan. Miss., II., 59. Stirling, Rt. Rev. W. H., Bishop of Falkland Isl , So. Am. Miss. Soc., II., 358. Stoddard, D. T., Missionary, II., 364 ; Cochran, J. G., I., 306. Stoikovitch, Prof., Translator, Servian Version, II., 325. Stone, S. B., Translator, II., 364. Straits Settlements, II., 364. Stratford de Redcliffe, Lord, Turkish Miss. Aid Soc., II., 424. Strauss, Court Preacher, Jerusalem I nlon in Berlin, I., 504. Streyc, Georg, Translator, Bohemian Version, I., 173. Strict Baptist Mission, II., 364. Stritar, Prof., Translator, Slovenian Version, II., 345. Stronach, A., Missionary, II., 365. Stronach, J., Missionary, II , 365 ; Amoy Colloquial, I., 85 ; Chinese Version, L, 27(i ; Mandarin Coll.. 1L, 30. Strong, Hc-v. Josiah. Evangelical Alliance, I., 362. Strongs Island, .\ficronexia. II., .ill. Strother, Hon. David H., United States Consul-General, Mexico, II., 96. Stuart, Rev. J., Translator, Gaelic Version, I., 384; Pres. Ch. (Smith). II.. 254. Student Volunteer Movement, Young Mm * Cln i^t. Assoc., II., 532. Sturges, A. A., Missionary, II., 365 ; Micronesia, II., 100 ; / n/i/i/H I l-rsion, II., 231. Slurt, Captain. Explorer, Auxtr<ili<i. T , 114. Suadea. station, .\nsairiyeh, II., I M; Kef. Pres. Ch. 8eot.,U.,Srt4. Suchau (Soochow), Station, A. B. M. T ., I., 51 ; Ch nni. L, 248, 268, 270 ; Pres. Ch. (South), II., 255 : UV/w//V Work, II., 500, 507. Sudras, or Laborers, India, L, 446 ; Kef. (Dutch) Ch., II., 900, Suez Canal, Turkey, II., 419. Suffavean Kings, Persia, II., 221. Italics indicate general articles. For Sufi, Sect, Mohammedanism, II., 124 : Pi-mia, II., 118. Sufi, Ismail, Founder of Sect, Persia, II., 218. Suicide, Prevalence of , Japan. I . is6. Singrowli, Station, L. M .S ., I., 564. Sukias, Witch Doctors, Mosquito Coast, Moravian Mis sions, II., 142. Suleyman Effendi of Adana, Nusairiyeh, II., 188. Sultan, Absolute Power of, Turkey, II., 417. Sultan pur, City, Moravian Missions, II.. I4f-. Sulu Islands, II., 366 ; Mohammedanism, II., 123. Sumatra, Island, II., 366 ; A. B. C. F. M., I., 72 ; Moham medanism, II., 125 ; Rhmish Miss. -Soc., II., 282. Sumbalpur, Station, Freewill Bap. For. Miss. Soc.. I., 378. Summer Palace, Destruction of, China, I., 253 : Peking, II.. 213. Summers, Dr., Missionary, Medical Missions, II., 56. Sun and Moon, Worship ofj Africa, I., 18. Sundanese, Race, Dutch Miss. Soc., I., 344. Sundanese Version, II., 366. Sunday-Schools, II., 366-69 ; American Sunday-School Union, 367 ; Foreign Sunday-School Association, 368 ; Sunday-School Union s Continental Mission, 369 ; Methods of Miss. Work, II., 87. Sunderland, J. P., Missionary, New Guinea Version, II., 168. Sun Myth, Shintoo, II., 328. Sunnites (Sunnis), Sect, Mohammedanism, II., 120, 123 ; Persia, II., 218. Superstitions. African, Africa, I., 9 ; Chinese, China, I., 259. Suraj-ud Daula, Ruler of Bengal, Calcutta, I., 227. Suras, Divisions of the Koran, Mohammedanism, II., 117. Surat, Station, Pres. Ch. of Ireland, II., 237 ; Woman s Work, II., 522. Surinam, II., 309 ; Finland Mifs. Soc., L, 371 ; Guiana, I., 402 ; Hartman, Mrs., I., 410 ; Moravian Missions, II., 136. Surinam or Negro-English Version. II., 369. Su-Su, Tribe, Africa, L, 29 ; C. M. S., I., 282 ; Negro Race, II., 163. Susu Version, II., 369. Suto or Lesuto Version, II., 369. Suttee, Abolition of, Carey, W., L, 235 ; Hinduism, I., 425. Sutton, A., Translator, II., 370 ; A. B. M. U., I., 51 ; Free will Bap., L, 378. Suva, Station, Fiji Islands, I., 370. Swahili, Tribe, Bantu Kace, L, 121. Swahili, Language, Africa, I., 14 ; Krcytf, J. L., I., 536 ; Mackay, A. M., II., 2 ; Mohammedanism, II., 121. Swahili Version, II., 370 ; Rebmann, J., II., 268 ; Trant. and Rev. of Bible, II., 400. Swain, Dr. Clara. Missionary, Woman s Work, II., 499. Swallow, R., Missionary, Un. Meth. Free Ch., II., 429. Swan, W., Missionary, II., 370 ; Manchn Version, II., 32. Swanhill, Station, Moravian Missions, II., 144. Swanson, W. S., Missionary, Amoy Colloquial, I., 85. Swatow, Station, Chau-Chau or Swatow Colloquial Ver sion, L, 244 ; China, I., 269 ; China Inland Miss., L, 271; Medical Miss., II.. 51 : Pres. Ch. Eng., II., 237; Wom an s Work, II.. 509, 519. Swaziland, District, Africa, I., 19. Sweden, Mission Work in, Am. Bap. Miss. Union, I., 56 ; B. F. B. S., L, 201 ; M. E. Ch. (North), II., 80. Swedish Bible Society, B. F. B. S., L, 199, 201. Swedish-Lapp Version, II.. 371. Swedish Missions, II., 371-73 ; General History, 371 ; Swedish Mission Society, 371 ; Evangelical National Society, 371 ; Swedish Church Mission, 372 ; Swedish Mission Union, 372 ; Friends of the Finns, 373 ; East Gothland s Ansgarius Union, .373 ; Swedish Mission in China, 373 ; JonkopingSoc. for Home and Foreign Mis sions, 373 ; Swedish Women s Mission, 373 ; Congo Free State, I., 319 ; Jews, L, 513 ; Seamen, Miss, to, II., 318 ; Zulus, II., 544. Swedish Version, II., 373. Swinney, Miss E. F.. Missionary, China, L, 269. Switzerland, J{. F. B. S., I., 200 ; Jew*, L, 512 ; Sev.-Day Adv., II., 325. Syeds. Descendants of Mohammed, Persia, II., 218. Sylhet, Station, WrMi. Pres., II., 455. Sylvester, Joannes, Translator, Hungarian Version, I., 442. Syria and Palestine, II., 373-78: Geography, 373; Popu lation, 374 ; Race, 374 : Laniniairr.-. 314 ; Conum-ice, 374; Politics, 374 ; Social Life, 374 ; Religious Life, 374 ; His tory, 375; Roman Catholics, :)7i; : Protestantism. 377; Special Societies, 37s : A.B. C. F. M., L, 74 : M/i<-</l .!/;... II. .53: Pns. Ch. (North\ Il..:. ts; Turkey, II., 412, 415 : \\ iiin<n, Work. II., 490, 519. Svriac l.aiiL uaL i . Syria. 1 1. .374. Svriac-Modern, or chaldaic Version, II., 379. Syriac Version, II., 378. Syrian Church of Malabar. Madras Pref., II., 22; Travan- cuff, II., 408. Syrian Protestant College. 11, i rut. L. 146; Pres. Ch. (North), II., 247 ; Syria, II., 377 ; Turkey, II., 420, 423a. mission stations see also Appendix E. 674 GENERAL INDEX. Szanto, S., Translator, Hungarian Version, I., II-,!. Sz chuen, Province, China, I., 250. T. Tabeetha Mission, Woman s Work, II., 493. Tablet of Si-ngan-fu, China, I.. v.T.4. Talioritcs, Sect, li<i/i< //,ia, I., 17X>. Tabriz, Station, Martijn, II, /./ //, II., 37 ; Persia, II., 218 ; Woman / U w/-, II., 502. Taeger, Missionary, Australia, I., 114 ; Moravian Miss.. II.. 141. Ta Hee (Great Learning), Confucianism, I., 314. Tahiti Island, Station (sec Society Isl.). I., 380; .EWi*, W., I., 355 ; i. J/. -S., I., 556, 557 ; Paw V. Soc., II., 208. Tahiti Version, II., 880 ; L. M. S., I., 558. Taiko, Persecutions under in Japan, Eoman Catholic Mis sions, II., 293. Taikongasland, Finland Mixs. Soc , I., 372. Tai Ku, Station, China, I., 267. Tai-Ping-Fu. Station, China, I.. 269. Tai-Ping Rebellion, China, I., 253 ; M. E. Ch. (South), II., 81. Taishan-fu, Station, China, I., 270. Taiwan, Station, Format a, I., 377. Tai Yuan Fu, Station, China, I., 248, 269. Tai Mahal, Northwest Provinces, II., 183. Takow, Station, Formosa, I., 377. Talaings, Race, Bassein, I., 143; Burma, I., 219; Pegu, II., 212. Talaing Version, II., 380. Talaut Isl., Ermelo Miss. Soc., L, 358. Talmud, Jews, I., 506. Tamatave, Station, Madagascar, II., 6. Tamatoa, King of Raiatea, London Miss. Soc., L, 558. Tamaulipas, State, /Vs. 6V*. (6 .), II., 256. Tambuki, Abatemba, L, 1. Tambookies, Tribe, Baziyia, I., 144 ; Moravian Missions, II., 139. Tamerlane, Bokhara, I., 173 ; /7i. G^oy. o/" Miss., L, 435. Tamil, Language, Madras, II., 19 ; Spalding, L., II., 362 ; WJTwfow, Miron, II., 477 ; Ziegenbalg, B., II., 535. Tamil Race, Missions to, .4. A 6 1 . ^. v., I., 71 ; Ceylon, I., 240-43 ; C. .V. A, I., 293 ; Danish Missions, L, 333 ; <?r<*n, 5. T., L, 400 ; Leipsic Evan. Soc., I., 544 ; J/. .. C%. (North), II., 76 ; J/wrfc a/id Missions, II., 154 ; Swedish Missions, II., 372. Tamil Version, II., 381 ; Rhenius, C. T. E., II., 283 ; Schwartz, C. F., II., 316 ; Winslow, Miron, II., 477. Tampico, Station, Associate Ref. Pres. Sun. of South, I., 111. Tamsui, Station, Formosa, L, 377 ; Woman s Work, II., 514. Tandberg, Bishop, Norway, II., 185. Tanganyika, Lake, II., 381 ; Mullens, Joseph, II., 150. Tangena Ordeal, Madagascar, II., 10. Tangier, Station, JVbrtA African Mission, II., 179. Tanjore, Station, Schwartz, C. F., II., 316. Tanna Island, London Miss. Soc., I., 561 ; .A r w> Hebrides Ids., II., 169 ; Nisbet, H., II., 177. Tanna Version, II., 382 ; National Bible Soc. of Scotland, II., 160. Taouism, II., 382-87 ; Life of Laotzc, 382 ; Character, 383 ; Philosophy, 386 ; Modern Taouism, 385 ; Effects of Buddhism, 386 ; China, I., 259. " Tapi Oaye," Periodical Literature, II., 216. Tapiteua, Island, II., 387. Taplin, F. W., Missionary, Australia, I., 115. Taplin, Geo., Missionary, Australia, I., 115 ; Macleag, II., 3 : Narrinyeri Version, II., 159. Tappe, Mr. and Mrs. F., Missionaries, Lepers, Moravian Miss, to, I., 545. Tarsus, Station, Adana, I., 5 ; Mersine, II., 64 ; 3 T w- sairiyefi. II., 190. Tartar, or Tatar Race, II., 387 ; Caucasus, I., 237. Tartary (see Turkestan), . J/. ., I., 566 ; Patterson, Alex., II., 210. Tasmania. Island. II., 387. Tasso Maud, church Miss. Soc., L, 284. Taong-ngu. Sec Toungoo. Tausen. Hans, Translator, Danish Version, I., 335. Tavoy, Station, .4. B M. V.. I., 49 ; Burma. I., 220. Tawm, Jacob ben Joseph, Translator, Persian Version. n.,386. Taylor, Miss, Assoc.for Support Miss Taylor s School, L, 111 ; /<,;/<//. I . 146. Taylor, Dr. Charles, Missionary, Meth. Epis. Church (South). II., 81. Taylor, II. J.. Missionary, Micronesia, II., 100. Taylor, H. s.. Missionary, II.. 3! HI. Taylor, J., Hudson. Missionary. China Inland Mixsion,!., 271; Ningpo Colloquial V<rsii>n. II., 177 ; (tmmn in China, II., 193. Taylor, Rev. I. J., Bible Agent, B. F. B. S., I., 203. Italics indicate general articles. For Taylor, Rev. John, Translator, Marathi Version, II., 33. Taylor, Rev. J. c.. Translator, Ibo Version, I., 443. Taylor, Bishop William, Self-Supporting Mission Work, II. ,388-90; Origin, 388; South America, 388 ; Africa. :{S .i ; Bowen, G., I., 17!) ; Calcutta, I., 22!) ; Congo Fr Slat,, I., 319 ; Madras. II., 20 ; M. E. Ch. (North), II., 68. Tchad Basin anil Lake. Africa, I., 25. Tc hckanoff, Major, Reviser, Kumuki Version, L, 537. Tchekh. See C/.ech. Tchcrmiss Version, II.. 3!H). Tchuvash Version, II., 31HI. Tea, Culture of, Assam, I., 109. Teague, Colin, .Missionary, Am. Bap. Miss. Union, Teheran (Tehran), Station, Medical Miss., II., 55 ; Persia, II., 218 ; Woman s Work, II., 502. Teh Ngan. Station, China. L, 270. TeicheTmann, Rev., Missionary, Australia, I., 115. Tek-cham, Town, Formosa, L, 377. Tekke (Chapel), Derrish, I., .3-38. Telford, Rev., Missionary. F.ast London Institute, I. ,347. Tell, Mr. E., Translator, Dakhani Version, I. ,330. Tell, Hilly Country of Algeria. Africa. I., 30. Telugu Language, India, L, 448 ; Madras, II., 19 ; Ni- zam s Territories, II., 178. Telugu Missions, II., 391 ; A. B. M. U., L, 51 ; Bap. Ch. of Canada, L, 131 ; Bassein, I., 143 ; C. M. S.. I., 293 ; Day, S. S., I., 336 ; N. Ger. Miss. Soc., II., 181. Telugus, Race. II., 391. Telugu Version, II., 391 : Lon. Miss. Soc., L, 565. Temne, Tribe, Temne Version, II., 391. Temne Version, II., 391. Temple, D., Missionary, II., 391. Temple, of Sun, Baalbek, I., 117 ; of Horrors, Canton, L, 232 ; of Five Hundred Gods, Canton, L, 232 ; to Heav en, Peking, II., 213. Teng Ping, Station, China, I., 269. Terra Catnplica, Rom. Cath. Miss., II., 294. Terra Missionis, Rom. Cath. Miss., II., 295. Tertullian, in Reference to Spread of Christianity, Hist. Oeog. of Miss., I., 429. Teutonic and Slavonic Tribes, Historical Geog. of ^Rss.. I., 432. Tewflk Pasha, Cairo, L, 225. Text to be Followed in Bible Translation, Trans, and Rev. of Bible, II., 403. Textus Receptus, Translation, II., 404. Thaddeus, Mission of, Persia, II., 219. Thakari Character, C hamba Version, L, 244. Thakombau, King, Mbau, II., 42. Tharrawaddy, Station, A. B. M. U., L, 49. Thatone, Station, Burma, I., 221. Thay-et-Myo, Station, Burma, I., 221. Theodore, King, Abyssinia, L, 4. Theodosius, Translator, Bulgarian Version, L, 217. Theophilus, Bishop, Mohammedanism, II., 114. Theosophy, Dervish, I., 337. The Sick Man, Turkey, II., 419. Thibaw, King, Burma, I., 218, 221. Thoburn, Bishop, Meth. Epis. Church (North), II., 76. Tholaban, Convert, Mohammedanism, II., 114. Thomas, Apostle, Madras Presidency, II. ,22 ; Persia, II., 219. Thomas, Rev., Missionary, Assam, L, 109. Thomas, John, Missionary, Jiap. Mix*, .sv*;., I., 133. Thomasen, Rev., Translator, Hindustani \~< rx ton. I., 426. Thomason, Thomas, Lieut. -Governor of Northwest Prov inces, C. M. S., L, 281,21)1. Thompson, Rev. A. C., Commerce and Missions, I., 311 ; Missionary Conferences, II., 105. Thompson, Mrs. BOWCO, Mission Founded by, Xi/ria, II., 378; Woman s Work,l\.. H2. Thompson, David, Missionary, Japan, L, 492 ; Pres. Ch. (North), II.. , .->:{. Thompson, Rev. James, Bible Agent, 71. F. P>. .s .. I.. 203. Thompson, James, Held First Protestant Service in Buenos Ay res, ,)////. l- piK. Church ( North i. II., 68. Thompson, Dr. J. B., Missionary, Mn/i^nl Mi**umf, II., 56. Thompson, J. M. ai.d Wife. Native Missionary Teachers, Prof. Kpis. Ch., I 8. .1.. 1 1.. -, ,(). Thompson, John F.. Missionary. M,tli. J-. jii.--. Church (North), II., (ill. Thomson, Travels of. Africa, I.. 8. Thomson, Rev. E. II., Translator, Shanghai Cdlnqmal, II., 327. Thomson, Henry ( ., Missionary. M<.i-i<-<>. II.. .C. Thomson, K., Missionary. TvriUy, II.. 4iV>. Thomson, W. B., Missionary. Edin. Mul. Mi**. Soc., I., 352. Thomson, Dr. William H.. Midical Mixsions, II., 49. Thomson. W. M.. Missionary. Syria. II., 377. ThoiiL /.c. Station, .1. Ji. M. ( ., L, 47. Thora, .1, ir*. I.. :>{;. Thorlakson. Hishop G., Translator, Icelandic />/ Norse \ i r*inn. I.. 443. Threlfall. Missionary. W,*. M<th,Il.. 161. iiii*xi t stations see also Appendix E. GENERAL INDEX. 675 Threlkeld, L. E., Missionary, Australia, I., 113. " Through the Dark Continent," Congo Free Slate, I., 317. Thiirston, A., Translator, I., 392 ; A. B. C. F. M., I., 73 ; Hawaiian Version, I., 412. Tibbu, Tribe, Africa, I., 30. Tibet, II., 393 ; Little, Poo, II., 231. Tibetan Version, II., 394. Tiddy, W. P., Bible Agent, B. F. B. S., I., 200. Tidemand, P., Translator, Danish Mission*, I., 335. Tientsin, Station, China, I., 248, 266, 267, 209, 270, 271 ; Hall, W. N., I., 406 ; L. M. S., I., 567 ; Mackenzie, J. K., II., 3 ; Medical Mitts., II., 52 : Meth. New Connex., II., 83 ; Woman s Work, II., 518 ; Treaties of, Bridg- man, E. C., II., 194 ; China, I., 253, 264 ; Formosa, I., 377 ; Opium in China, II., 194 ; Williams, S. W., II., 474. Tierra del Fuego, II., 394 ; South American Miss. Soc., II., 356. Tigranes (Dikran), Ally of Cyrus, Armenia, I., 98. Tigre, Province, Abyssinia, I., 2. Tigre Version, II., 395. Tigris, River, Turkey, II., 412. Tiny, Alfred, Missionary, Congo Free State, I., 319 ; E. Lon. Imt., I., 346. Timboo, Mohammedan University, Africa, I., 10. Timbuktu, Town, Africa, I., 26. Timni, Race, Africa, I., 28. Timourlane, Persia, II., 220, 221. Tims, Rev. J W., Translator, Blackfoot Version, I., 169. Timurides, Race, Persia, II., 218. Tindall. J., Missionary, Wes. Meth., II., 459. Ting Ang, Convert, Meth. Epis. Ch. (North), II., 72. Tinnevelly, District, II., 395 ; Church Miss. Soc., I., 293. Tinne Version, II., 395. Tippu, Sultan, Mysore, II., 156. Tirnova, Station, M. E. Ch. (North), II., 76. Tirupuvanum, Town, Capron, W. B., I., 234. Titular Bishops, Bom. Cath Miss., II., 296. Tobacco, Use of, China, I., 264 ; Japan, L, 486. Tobago, Island, II., 396 ; Moravian Missions, II., 141. Tocat, Station, Armenia, I., 102; Martyn, Henry, II., 37 ; VanLennep, H. J., II., 450. Todd, Rev., Missionary, Madura, II., 24. Todd, E. S., Missionary, Meth. Epis. Church (North), II., 73. Togo, District, Africa, I., 27. Tokelau Islands, II., 396. Tokugawa Regime, Japan, I., 490. Tokushima, Station, Pres. Ch. (South), II., 257. Tokyo (Tokio), Station, Japan, I., 482-501 ; Medical Miss., II., 55 ; M. E. Ch. (North), II., 74 ; Pres. Ch. (North), II., 253 ; Ref. (Dutch) Ch., II., 269 ; Woman s Work, II., 491, 498, 502, 505, 511, 515, 517 ; Y. M. C. A., II., 532. Toltecs, Race, Mexico, II., 92. Tomlin, J., Translator, II., 397 ; Madagascar, II., 55 ; Siam, II., 334 ; Siamese Version, II., 336. Tonga, Dialect, II., 397. Tonga Islands (see Friendly Islands), A. B. C. F. M., I. 79 ; Wes. Meth., II., 464. Tongaland, District, Africa, I., 19. Tonga, Tribe, Africa, I., 18. Tonga Version, II., 397. Tongareva, or Penrhyn Island, II., 397. Tonkin (Tonquiu), French Colony, II., 397. Torgersen, Hans, Lay Missionary, Moravian Missions, II., 144. Torkos, A., Translator, Hungarian Version, I., 442. Torrence, Dr., Missionary, Medical Missions, II., 55. Torres, Island, Ababa, L, 1. Torrey, Rev. C. C., Translator, Cherokee Version, I., 245. Tosk, Dialect, Albania, I., 35. Toucouleur, Race, Africa, I., 29. Toulouse Book Society, Religious Tract Soc., II., 278. Toungoo, Station, A. B. M. U., L, 47, 49 ; Burma, I., 221 ; Mason, F., II., 39. Toungthiis. Tribe, Burma, I., 220. Towers of Silence, Zomastriuidsm, II., 537. Townley, Rev., Missionary, L. M. S., I., 564. Townaend, Henry, Missionary, Church Miss. Soc., I., 284 ; Abeokuta, L, 2. Townsend. J., Missionary, Uh. Meth. Free Ch., II., 428. Townsend, Rev. W. J., Meth. New. Connex., II., 84. Toynbee Hall, City Missions, I., 296. Toy, Robert, Missionary, II., 398. Tozer, Bishop, Missionary, Magomero, II., 24 ; SwahUi Version, II., 370 ; Univ. Miss., II., 447. Tracote, Mr., Translator, Javanese Version, I., 503. Tract Societies, American Tract Society, L, 83 : Japan. I., 500. Tracy, W., Missionary, II., 406. Trade Routes to Tchad Basin, Africa, I., 25 ; across Sa hara, Africa, L, 30. Training Schools, Woman s Work for Woman, II., 487. Trajano, Rev., Missionary, Brazil, L, 189. Tralles, Site of, Aidin, L, 33. Tranquebar, Station, Danish Missions, I., 331 ; Rhenius, <: T. K., II., 283 ; Zitf/enbalg, B., II., 534. Trans-Caucasian Turki Version, II., 407. Transit and Building Fund Assoc., Taylor, Bishop WM., II., 388. Transkei, or Kafirland, Africa, I., 21. Translation and Revision of the Bible, II., 398, 406. Transmigration, Doctrine of, Buddhism, I., 213 ; Hindu ism, I., 421 ; Nusairlyeh, II., 188 ; Yezidees, II., 527. Transoxiana, Persia, II., 220. Transvaal, II., 407 ; Africa, I., 19 ; Berlin Mss. Soc., I., 157. Trappists, Monastery and Nunnery of Marianhill, Zulus, II., 544. Travancore, State, II., 407 ; C. M. S., I., 293 ; L. M. S., I., 566 ; Native States, II., 161 ; Ringeltaube, W. T., II., 285 ; Woman s Work, II., 518. Treaty of Adrianople (1820). Turkey, II., 418. Treaty of London (1827), Turkey, II., 418. Treaty of Nanking, China, I., 253 ; Ch. Miss. Soc., I., 289. Treaty of Paris (1857), Turkey, II., 419. Treaties of Tientsin, Bridgman, E. C., I., 194 ; China, I., 253, 264 ; Formosa, I., 377 ; Opium in China, II., 194 ; Williams, S. W., II., 474. Trebizond, Station, Armenia, I., 101. Tremil, Station, Breton Evan. Miss., I., 193. Trichiu. See Trichur. Trichinopoli, Station, Woman s Work, II., 517. Trichur, Station, Woman s Work, II., 520. Triennial Convention, A. B. M. U., I., 44. Trimurti, or Trinity, Hinduism, I., 421. Trincomalie, Town, Ceylon, L, 240. Trinidad, Island, II., 409 ; Pres. Ch., Canada, II., 233 ; Un. Pres. Ch., Scot., II., 429 ; W. Indies, II., 470 ; Woman s Work, II., 514. Trinitarian Bible Society, II., 409 ; B. F. B. S., I., 197. Trinity College, Ceylon, I., 243 ; C. M. S., I., 293. Trinpany, A. V., Missionary, Baptists, Canada, L, 130. Tripitaka, Buddhist Canon, Buddhism, I., 209 ; Burma, I., 221. . Tripoli, Country, Africa, I., 31 ; Turkey, II., 412. Tripoli, Station, Woman s Work, II., 503. Trishna, Buddhist Doctrine, Buddhism, I., 210. Tristan d Acunha, Island, Africa, I., 31. Trowbridge, T. C., Missionary, II:, 409 ; Turkey, II.,423<z. Trplan, Rev., Translator, Wendish Versions, II., 456. Trtiair, Rev. J., Seamen, Missions to, II., 319. Truber, Canon, Translator, Slovenian Version, II., 345. Trygvason, Missionary, Hist. Gfeog. of Missions, L, 433. Tsai-A-Ko, First Chinese Convert, Morrison, Robert, II., 148. Tsang Chow, Station, China, I., 269. Tseng, Marquis, Opium in China, II., 194. Tsetse Fly, Africa, I., 17, 19. Tsin, Original Name, China, I., 246. Tsinan-fu, Station, China, I., 248. Tsing-kiang-pu, Station, China, I., 270 ; Pres. Ch. (S.), II., 255 ; Woman s Work, II., 507. Tsun Hua, Station, China, I., 269. Tsze-sze, Grandson of Confucius, Confucianism, I., 314. Tuamotu Islands. II., 410. Tucker, H. C., Bible Agent, A. B. S., L, 64. Tugwell, L. S., Missionary, Sp. andPor. Ch. Aid Soc., II., 361. Tukudh Version, II., 410. Tulu Version, II., 410. Tung Cho, Station, Woman s Work, II., 496. Tungchau, Station, China, I., 248, 268, 269 ; Pres. Ch. (South), II., 252. Tung Tu, Name of China, Mohammedanism, II., 122. Tum, District, II., 411 ; Africa, I., 31 ; Woman s Work, II., 514. Tura, Station, A. B. M. U., I., 50 ; Woman s Work, II., 509. Turanians, Race, Abyssinia, I., 2 ; Armenia, I., 97 ; Turkestan, II., 411. Turkestan, or Tartary, II., 411. Turkey, II., 412-23& ; Geography, 412 ; Population, 412 : Divisions, 412 ; Physical Characteristics, 412 ; Means of Communication, 413 ; Social Condition, 414 ; Races, 414 ; Mohammedans-, 414 ; Christians, 415 ; Languages, 415 ; Religions, 417 ; Government, 417 ; History, 418 ; Ivisicrn Question, 420 ; Mission Work, 422 ; Societies, 422 ; Jews, 423 ; Oriental Churches, 423 ; Mohammedans, 423 ; Special Agencies, 423a ; Abkhasians, L, 2 ; B. F. B. S., I., 202 ; Commerce and Missions, L, 310 ; Derrish, I., 337 ; Medical Miss., II., 54 ; Period. Lit., II., 215 ; Slave Trade and Miss., II., 341; Syria, II., 374; Woinan s Work, II., 482, 523. Turkish Missions 1 Aid Society, II., 424. Turkish Possessions in the Sahara, Africa, I., 30 ; Albania, L, 36 ; Bulgaria, I., 216 ; Law Prohibitions, Relation of Miss, to Govts., II., 275 ; Language, Turkey, II., 416. Turkish Versions, II., 424, 426 ; Bliss, 1. G., I., 170 ; Pratt, A. T., II., 233 ; Trans, and Rev. of Bible, II., 401. Turkomans, Race, Persia, II., 218 ; Turkey, II., 415. Italics indicate general articles. For mission stations see also Appendix E. 676 GENERAL INDEX. Turnhnll, W., Missionary, T7. P. Ch.,Scot., II.. 430. Turner, MiM llattic, Missionary, (Jan. Cony. Soc., I., 232. riirniT, Rev. Dr., Translator, Samoa Version, II., SK). Turner, Nathaniel, Missionary, Nfir Zealand, II., 172 ; Wft. M, tit. Mi**. So*-, 11., int. Tnrton, W., Missionary, II., 420 : ll x. .]/,//<. .v;\. ,&*;., II., 459. Tiituila, Island, II., 420 ; Samoa, TI., 308. Tnwarik, Tribe, Berber Ract , I., 1.">J. Tycoons, Japan, I., 490. Tycrman, J., Missionary, r//. .Vetft. /Vw Cft., II., 428. Tyndal, Win., Translator, /-. /iff/is/i Vfrnioii, I., 357. Typhoons, Prevalence of, China, I., 2.11. Tyre, Station, UomawV Work, 11., 41I3. u. Udayagiri, Station, Woman s TF0r, II., 508. Udiptm Version, II., 427. fdney, Mr., Carey, HI, I., 235. Uganda, Country, Africa, I., 14 ; C . J/. #., I., 287 : 7/an- idngton, J., I., 408 ; Krapf, J. L., I., 530 ; Mackay, A.M.,lL,9. Ugogo, District, Africa, I., 16. Ujain, Station, Woman s Work, II., 514. I jaini Version, II., 427. U iiji, Settlement, Tanganyika, II., 381. Uleina, Turkey, II., 417. Ulflla (Ulphilas or Vulflla), Apostle of the Goths, Transla tor, German Version, I., 387 ; Historical Geoy. of Mite., I., 431. Umbalazi, Convert, Zulus, II., 540. Umhlatusi, Station, Zulus, II.. 538, 539. Umlazi, Station, Zulus, II., 538, 539, 540. Uinpande, Zulu Chief. Bantu Race, I., 125. Umsunduzi, Station, Zulus, II., 540. Umvoti, Station, Zulus, II., 540. Umzila s Kingdom, or Gazaland, Africa, I., 18. Umzilikazi, Chief, Zulus, II., 538. Umzumbe, Station, Woman s Work, II., 495 ; Zulus, II., 541. Unangst, Rev., Missionary, Evan. Luth. Ch., I., 364. Undabuko, Zulu Chief, Bantu Race, I., 125. Underbill, E. B., Missionary Conference*, II., 105. Underwood, Rev. H. G., Translator, Korea, I., 535. Undine, Ship of Bishop Sehvyn, Melon. Miss., II., 58. Undinizulu, Zulu Chief, Bantu Race, I., 125. Union des Eglise Evangeliqnes de France, Evan. Cont. Sac., I., 363. Union (United) Ch. of Christ in Japan, Japan, I., 495 ; Pres. Ch. (North), II., 253 ; Kef. (I).} Ch., II., 269. Union Miss. Soc., Am. Miss. Assoc., I., 83 ; Jtfendi, II., 63. Unitarian Mission, Japan, I., 497. Unitas Fratrum, Moravian Missions, II., 129. United Brethren in Christ, II., 427. United Christian College in Madras, Pres. (Free) Ch. of Scotland, II., 240. United Domestic Miss. Soc., U. S. A., II., 440. United Methodist Free Churches, Foreign Miseions, II., 428, 429 ; China, I., 270. United Original Secession Church of Scotland, South India Mission, II., 429. United Presbyterian Church of Scotland, II., 429-31 ; De velopment of Work, 429 ; West Indies, 429 ; Africa, 430 ; India, 431 ; China, 431 ; Japan, 431 ; China, I., 270 ; Jews, I., 510. United Presbyterian Church, Board of Foreign Missions, II., 431-34 ; History, 431 ; India, 432 ; Egypt. 432. United States of America, II., 434-47 ; Work for Native Population, 434 ; for Immigrants, 435 ; American Bap tist Home Missionary Soc., 436 ; Presbyt. Church (North), 438 : Protestant Episcopal Church, 439 : American Home Missionary Soc. (Congregational), 440 : Methodist Epis copal Church (North), 442 ; Methodist Episcopal Church (South), 443 ; Missions to Chinese, 444 ; Brown, S. R., I., 207 -.Congo Free State, I., 318 ; Korea, I., 534 ; Whitman, M., II., 472. United States Alliance, Meeting of at Washington, Evan gelical Alliance, I., 362. United States Christian Commission, Young Men * Christ. Assoc., II., 530. United Stales of Colombia, Pres. Ch. (North), II., 246. 1 nivrrsalist General Convention, II., 447. I niversitics 1 Mission in Independent Sikkim, Pres. Ch. (Ettab.) Scot.. II., 239. Universities Mission to Central Africa, II., 447 ; Living- sliinf, ]>., I.. 5.VJ. University of Prague. Ttotifwia, I.. 172. Unkh Khan. /v/wV/. II.. v.". ". Uiitmnjambili, Station, \orn-mj, II., IS.". Unyamc/i (Unramwezl), Country, Africa, I., 23; Gogo V< rsion, I., 391. Unyoro, Lake Region, Africa, I., 1 1. Upadana, Buddhist Doctrine, li "" Ihl tin, L, 210. Upanishads, Karliest Source- of Hindu Philosophy, IRn- iln tKin, I., 419. Upolu, Island, II., 477 ; Samoa, II., 308. Urdu Versions, Mather, E. C., II., 40 ; Shurman, J. A., II., 331. Uriya or Orissa Language. India, I., 447 ; Orissa, II., 202; Sanskrit ] ,r*i<>ii, II., 3in. Uriya Version, II., 447. Urmia. See Oroomiah. Urruty, Mile. Anna, Translator. Jlirxr/ue Versions. I., 142. I niL iiay, Republic, II., 44s ; Montevideo, San Felipe de, II., i-r.t. Usagala, Station, Church Miss. Soc., I., 287. UsaL ara, Region, Africa, I., 16. Vsanibiro, Station. Church Minx. Soc., I., 288. Usavara, Port of Uganda, Africa, I., 14. Usbegs, Race, Bokhara, I., 173. Uscup, Station, Mucedonia, II., 1. Usibepu, Zulu Chief, Bantu Race, I., 125. Utacamund. See Ootacamund, Utraquists or Calixtins, Bohemia, I., 172. Utrecht Missionary Society, II., 448; Dutch Ref. Miss. Soc., I., 344. Uva, Station, Woman s Work, II., 516. Uvea, Island, II., 448 ; Loyalty Maud*. I., 572. Uyui, Station, Church Mi**. Soc., I., 288. Uzbek-Turki or Sart Version, II., 448. V. Vaal River, Transvaal, Africa, I., 19. Vacouf, Law of Property, Turkey, II., 418. Vaisyas, or Merchants, India, I., 446. Valdizia, Station, Free Churches of French Switzerland I., 379. Valentine, Dr. C. S., Missionary, Agra, I., 33 ; Midi-;/? Missions, II.. 53. Valera s Version, Trans, and R .v. of Bible, II., 405. Vallabha Swami, Oris*a, II., 202. Valparaiso, Station, Chili, I., 246 ; Pres. Ch. (North), II., 246. Valparaiso Bible Society, B. F. B. S., I., 204. Vambery, Prof. Anninius, Mohammedanism, II., 122. Van, Lake District, Armenia, I., 97. Van, Station, Woman s Work, II., 495. Vanderkemp, J. T., Missionary, II., 449 ; L. M. S., I., 567 ; Madagascar, II., 7 ; Neth. Miss. Soc., II., 166. Van der Schneren, A., Translator, Dutch Version, 1 , 343 ; Flemish Version, I., 374. Van der Stell, Simon, Governor of Cape Colony, Comm, r<- and Missions, I., 309. VanderTunk, H. N., Translator, Batta Versions, L. 143. Van Dyck, C. V. A., Missionary, Arabic Version, I., 92 ; Mohammedanism, II., 124 ; Smith. Eli, II., 345 ; Syria, II., 377 ; Trans, and Rev. of Bible, II., 400 ; Turkey, II. , 4236. Van Dyke, Rev., Translator, Siamese Version, II.. 336. Van Eck, Rev. R., Translator, Balinese tersion, L, 119. Van Ess, Leander, Transjator, B. F. B. S., L, 199. Van Lennep, H. J., Missionary, II., 450. Van Liesvelt, J., Translator, Dutch Version, L, 343. Van Metu, Rev., Missionary, A. B. M. U., L, 50. Vanorden, E., Missionary, Brazil, L, 189. Vanualevu, Island, Fiji Islands, I., 370. Van Wingh, Nicolaus, Translator, Flemish Version, I., 374. Varuna, or Purusha, Hinduism, I., 418. Vasco de Gama, Discoverer, Africa, I., 7 ; Roman Catho lic Missions, II., 288. Vaudois Version, tl., 450. Vavau, Island, Destruction of Idols and Temples, W>.--fr>/- an Meth. Mss. Soc., II., 465. Vedas, Buddhism, L, 207; Hinduism, L, 418; Punjab, II., 262. Vedic Rites, Punjab, II., 262. Vei Tribe, Discovery of, Church Miss. Soc., T., Vellur (Vellore), Station, Danish Mission*, I., 333 ; Wom an s Work, II., 505. Venable, H. J., Missionary. Zulu*. IT., 538. Venezuela, II., 450 ; A. B. S., L, 63, 65. Venice, Monastery of San Lazarre, Armenia, I., 99. Venn, Mr., Missionary, Ch. Miss. Soc., I., 284. Verbet-k, Guido F., Missionary, Japan, I., 402 ; ]!> f. (DuMi) Ch., II., 2I59. Vcriion, Lerov M., Missionary, M(th. EjAs. Church (North), II., 78. Versions and Translations Circulated, Am. Bible Soc., I., 62. Vey Mission, Baptist", Colored, I., 133. Viceroy s Hospital. Cliina. I.. 267. Victoria. Station, .1 frira, I., 24. Victoria Nyanza, Lake. Africa, I., 14. Vidal, Bishop O. E., Missionary, Church Miss. Soc., I., 283. Vieda. Town, Fiji \ tr.<ion, I. , 370. VilleL agnon, French Nava! Otticer, Brazil, I., 187. Villeirairnon. Islam], Itrazil, I., 187. Vinton. J. H., Missionary, II., 451. Viruin Isl., West Indies ll., 470. ^ isllnu, the Preserver, Hinduism, I., 421. Italics indicate general articles. For mission stations see also Appendix E. GENERAL INDEX. 677 Vitilcvu, Island, Fiji Islands, I., 370. Vivi, Town, Congo Free State, I., 319, 320. Yi/agapatam, Station, Day, S. 8., I., 336 ; L. 31. S.,I., 565; Woman s Work, II., 514. Vladimir, Prince, Christianity Introduced by, Russia, II., 291). Yolkner, Rev., Missionary, Barbarous Murder of, Church Miss. Soc.,1.,293. Volo, Station, Greece, I., 300. Volunteer Mission from United States to the Soudan, East London Institute. I., 350. Von Keffenbrinck-Ascheraden, Baron and Baroness. Lep ers, Moravian Missions to, I., 545. You Maerland, Jacob, Translator, Flemish Version, I., 874. Von Tardy, Dr., Editor, Bohemian Version, I., 173. Voodoo Superstition, Negro Race, II., 104. Vugu, Roman Catholic Mission Dismantled, Africa, I., 10. Vulgate, Latin Version, I., 543 ; Trans, and Rev. of Bible, II., 399 ; Trinitarian Bible Soc., II., 409. Vulflla. See Ulfila. w. Wadai, Territory, Africa, L, 12, 25. Waddel, Hope, Missionary, U. P. C7i., Scot., II., 429. Wade, J., Translator, II., 452 ; A. B. M. U., I., 48 ; A a- ren Versions, I., 522. Wade, Rev. T. It., Translator, Cashmiri or Kashmiri Version, I., 230. Waganda or Baganda, Tribe, Africa, L, 14 ; Bantu Race, I., 121. Wagemnaker s Valley, Paris Evan. Soc., II., 208. Wahabees, Sect, Arabia, I., 91 ; Mohammedanism, II., 124. Wahl, R., Missionary, Archbishop s Mission, I., 95. Wahuma, Race, Africa, I., 14. Wailuku, Station, Alexander. U. P., L, 40. Waimea, Station, Baldwin, I)., I., 118. W aioli, Station, Hawaii Islands, Alexander, W. P., I., 40. Wakamba, Tribe, Africa, I., 15 ; Bantu Race, L. 121. Wakeficld, T., Missionary, Galla Versions, I., 384 ; Kinika or Xyiku Version, I., 527 ; Z7/. J/elA. /> GVt., II., 428. Wakondc, Tribe, Bantu Race, L, 121. Wakuugu, Rulers in Uganda, Africa, L, 14. Wakwafi, Tribe, L, 15. Waldensian Evangelical Ch. of Italy, Evan. Cont. Soc., I., 363. Walftsch Bay, Station, Africa, I., 21 ; Angra Pequena, I., 87. Walker, A., Missionary, II., 453. Walker, Rev. W., Translator, Mpongwe or Pongua Ver sion, II., 150. Walkup, A. C., Missionary, Micronesia, II., 100. Wallis, James, Missionary, New Zealand, II., 173. Wauika (Wanyika), Tribe, Africa, I., 15 ; Bantu Race, L, 121. Waniudi, Tribe, Africa, L, 17. Wan-Show-Keaou (Bridge of Ten Thousand Ages), Church Miss. Soc., L, 289. Wanyoro, Tribe, Bantu Race, L, 121. Warahanje, Capital of Karagwe, Africa, I., 15. " War Cry," Salvation Army, II., 305. Ward, C. B., Missionary, Telugu Mission, II., 391. W r ard, Ernest F., Missionary, Ward Faith Mission in India, II., 453. Ward Faith Mission in India, II., 453. Ward, Frederick, Organization of " Ever- Victorious Army," China, L, 253. Ward, J., Missionary, Primitive Meth. Miss. Soc., II., 259. Ward, W., Missionary, II., 453 ; Assam Version, I., Ill ; Hindi Version, I., 418. Wardlaw, De Lacy, Missionary, Brazil, I., 189. Wardner, N., Missionary, Cltina, I., 209. Warm Bath (Warmbadj, Station, Albrecht, Chr., I., 39 ; L. M. S.,1., 507. Warren, E., Missionary, II., 453. Warrenner, Rev., Missionary, Coke, T., LL.J)., I., 300 ; Wes. Meth. Miss. Soc., II., 457. Waeagara, Tribe, Africa, I., 10. Waaamapah, Indian Convert, Moravian Missions, II., 134. Wasambara, Tribe, Africa, I., 15. Wasrhaga, Tribe, Africa, I., 15. Waehbnrn, George, Alissiouary, Constantinople. I., 323; Turkey, II., 423. Washburn, G. T., Missionary, Music and Missions, II., 154. M aswahili, Tribe, Africa, I., 16. Wataveta, Tribe, Africa, I., 15. Waterhonse, Rev. Joseph, Translator, Rotuma Version, II., 297. Waterloo, Station, Church Miss. Soc., I., 284. Wathen, District, II., 454 ; Medical Misxion*. TL, 54. Watkins, Rev. E. A., Translator, Chipewayun Version, I., 277 ; Stare Version, II., 342. Watsrord, Rev. J., Translator, J^yi Version, L, 370. Watson, James, Missionary, /". P. C%., Scot., II., 429. Watson, John, Missionary, Prim. Meth. Miss. Soc., II., 258. Watson, W., Missionary, Auxtrnlin. T., 113. Watt, Miss, Missionary! Brazil, I., 185. Watt, Rev. W., Missionary. Kn-iiiinr/i. I., 538 ; New Zealand, II., 174 : 7V/////>< P/ww, II., 382. Waugh, James Walter, Missionary, Meth. Epis. Church (North), II., 71. Wavuvu, Tribe, Africa, I., 15. Way, James, Missionary, Bible Chris. For. Miss. Soc., I., 162. Waxaramo, Tribe, Africa, I., 16. Wazirabad, Station, Pres. (Estab.) Ch. of Scotland, II., 239. Weakley, R. H.. Missionary, Jttdceo- Arabic Version, I., 516 ; Turkish Versions, II., 425. Weasisi Version, II., 454. Webb, E., Missionary, Mmic and Missions, II., 154. Week of Prayer, Suggestion of, Evangelical Alliance, I., 362 ; Observation of, Y. M. C. A., II., 531. Weeks, Bishop of Sierra Leone, Church Minn. Soc., I., 283. Weigel, Rev. G. H., Translator, Canarese or Karnata Version, I., 232. Weighe, Rev., Translator, Ewe Version, I , 366. Wei Hin (Wei Hien), Station, China, L, 268. Weihui-fu, Station, China, I., 270. Weinland, WMlliam H., Missionary, Moravian Missions, II., 144. Weir, E., Missionary, Cumb. Pres. Ch., L, 328. Weismann, Travels of, Africa, I., 7. Weiz, Rev. S., Translator, Eskimo Version, L, 353. Welle, River, Africa, L, 25. \Vellington, Station, Australia, I., 113. Wellington, Station, Church Miss. Soc., I., 284. Wellington, Station, Paris Scan. Soc., II., 208. Welsh New Test., B. F. B. S.. I., 190. Welsh Presbyterians or Calvinistic Methodists, II., 454. \Velsh Version, II., 455. Welton, W., Missionary, China, I., 209 ; C. M. S., L, 289 ; Foochow Coll. Version, L, 375. Wenchow (Wenchau), Station, China, I., 270. Wen-chau Colloquial Version, II., 455. Wend, Tribe, Koordislan, L, 531. Wendish Versions, II., 455. Wenger, Dr., Translator, Calcutta, I., 228 ; Sanskrit Ver sion, II., 310. Wen-li (Book Language), II., 456 ; China, I., 258. Wen-li Version, Chinese Version, I., 270 ; Nat. Bib. Soc. of Scot., II., 160. Wesley, John, Coke, T., LL.D., L, 306 ; Wes. Meth. Miss. Soc., II., 456. W T esley College, Ceylon, L, 242. W T esleyan Meth. Miss. Soc., II., 456-68 ; History, 456 ; De velopment of Work, 457 ; Missions, West Indies, 457 ; British Guiana, 459 ; Honduras, 459 : Africa, 459 ; Aus tralia, 463 ; New Zealand, 463 ; Friendly Islands, 403 ; Samoa, 405 ; Fiji Islands, 465 ; New Britain, 460 ; India, 467 ; China, 467 ; China, I., 270 ; Zulus, II., 542. W T essels, P. W. B., Missionary Sev.-Day Ad. For. Miss, Soc., II., 325. West, H. S., M.D., Missionary, II., 468 ; Medical Mis sions, II., 54. West Africa, Islands of, Africa, I., 32 ; Uuhealthfulness of Climate. Wet. Meth. Miss. Soc., 1 1., 400. West India Missions, Committee for, Am. Miss. Assoc., L, 83. West Indies, II., 468-71 ; British West Indies, 409 ; Dan ish, 470 ; Dutch, 470 ; French, 470 ; Spanish, 470 ; Inde pendent, 471 ; Bap. Miss. Soc., L, 134 ; B. F. B. S., L, 203 ; Negro Race, H., 165. Western Evangelical Society, Am. Miss. Assoc., I., 83. Western Karennees, Tribe, Arakan, L, 94. Westrup, J. D., Missionary, Mexico, II., 98. Wetzel, Rev. J. P., Translator, Sinhalese Version, II., 339. Whately, Mary L., Missionary, II., 471 ; Africa, I., 10 ; Cairo, L, 226 ; Woman s Work. II., 491. Wheeler, C. H., Missionary, Turkey, II., 423. Wheelock, Rev., Am. Bap. Miss. fjnio. I.. 56. W r heelock, Rev. E., School Established by, Indians, L, 457. Wheelwright, I. W., Bible Agent, A. B. S., L, 63. Wherry, E. M., Missionary, Punjab, II., 203. Whipple, Rev. W. L., Bible Agent, A. B. S.. I., 65. White, Dr. Maria, Missionary. Woman " Work, II., 506. White, W. J., Missionary, Japan, I., 496. , N<- Whiteley, John, Missionary, New Z -aJand, II., 172, 173. Whiting, G. B., Missionary. II., 471. Whitman, M., Missionary," II . 472 ; Italians. I., 461. Whitney, Anna L., Medical Missions, II., 55. Whitney, F. T., Missionary, McrOMSia, II.. 100. Whitney, J. F., Missionary, Ebon Version, I., 350. Whitney, S., Missionary, II., 471. Italics indicate general articles. For mission stations see also Appendix E. 678 GENERAL INDEX. Whydah (Glehweh, Fida, Hevedeh, Uida, Juda), Town, Dahomey, I., 329. Wiberg, Rev. A., Am. Bap. Miss. Union, I., 56. Wiclif, John, Translator. Kinjiifli \ >rs m, I., 3.">7. Widmanstadt, A., Translator. Hi/rim- \ < ixiitn, II., 379. Wiedcmann, I rof., Translator, Ut or Licon Version, L, 550. Wilder, II. A.. Missionary, IT., 472. Wilder, G. A., Missionary, Zulus, IT., 540. Wilder, R. G., Missionary. II., 472; A. B. C. F. M.,l., 73 ; Pres. Ch. (North), II., 250. Wiley, Bishop, AfcM. #pw. C%. (North), II., 74. Wilkie, John, Missionary, Pres. Church, in Canada, II., 234. Wilkinson, John, Missionary, Jews, I., 510. Wilks, Rev. Mark, Ecan. Cant. Soc., I., 363. Willerups, C., Missionary, Meth. Epis. Church (North), II., 80. Williams, Mr., Missionary, Indians, I., 457. Williams, Rev.. Translator, Maori Version, II., 32. Williams, C. M., Appointed Bishop of Japan, Prot. Ems. Ch., U. S. A., II., 2(50. Williams, George, Young Men s Christ. Assoc., II., 530. Williams, J., Missionary, II., 473 : Commerce and Mis sions, I., 309 ; L. M. 8., I.. 501 ; New Hebrides Miss., II., 169 ; Rarotonga Version, II., 266. Williams, 8 W., Translator, II., 474 ; Bridgman, E. C., I., 194 ; China, I., 265 ; Japan, I., 500 ; Mohammedan ism, II., 122 ; Music and Miss., II., 152 ; Periodical Literature, II., 216. Williams, W. F., Missionary, II., 474 ; A. B. C. F. M., I., 76. Williamson, A., Missionary, II., 475 ; IT. P. Ch. Scot., II., 431. Williamson, J. P., Missionary, Indian*, I., 453. Williamson, T. 8., Translator, II., 475 ; Dakota Version, I., 330. Wilson, Rev., Missionary, L. M. S., I., 556. Wilson, Rev., Missionary, Pres. Ch. (North), U. S. A., II., 251 ; Siam, II., 335. Wilson, A. E., M.D., Missionary, Zulus, II., 538. Wjlson, C. T., Missionary, Church Miss. Soc., L, 287. Wilson, J., Translator, II., 475 ; Judceo- Arabic Version, I., 516 : Judaea-Persian, I., 516 ; Pres. Ch., Scot., II., 238 ; U. P. Ch., Scot., II., 431. Wilson, J. L., Translator, II., 476 ; A. B. C. F. M.. I., 79 ; Commerce and Miss., I., 310 ; Mponqwe Version, II., 150 ; Pres. Ch. (South), II., 257. Wilson Missionary College in Bombay, Pres. Free Ch. of Scotland, U., 240. Wiltshire, T., Missionary, Church Miss. Soc., I., 282. Wimmer, Rev., Bible Agent, B. F. B. S., L, 200. Windward Isl., West Indies, II., 470. Winfrid, Catholic Missionary, Medieval Missions, II., 46. Winnes, Rev., Translator, Ilakka Colloquial Version, I., 406. Winslow, Harriet L., Missionary, II., 478. Winslow, Miron, Missionary, II., 476 ; A. B. C. F, M., I., ?2. " Witness, The Bombay, * Periodical Literature, II., 216. Witteveen, Pastor, Ermelo Miss. Soc., I., 358. Wodeyar Family, Mysore, II., 156. Wogul Version, II., 478. Wokha, Station, ^4. B. M. U., I., 50. Wolfe, J. R , Missionary, Church Miss. Soc., L, 289. Wolff, C. H. H., Missionary, Japan.l., 492. Wolff, Frank, Missionary, Moravian Missions, II., 144. Wolff, Joseph, Missionary, II., 478 ; Persia, II., 222 ; Schauffler, W. G., II., 313 ; Syriac Modern or Chaldaic Version, II., 379. Wolofs, Race, Africa, I., 29. Wolof Version, Ma-carthy s Island, II., 1. Wolseley, Lord, Expedition for Relief of Gordon, Soudan, II., 354. Woman, Status of. Buddhism, I., 213 ; China, I., 261, 262 ; Hinduism, I., 421, 425 ; Salvation Army, II., 303. Woman s Boards, Organiz. of Miss. Work, II., 195 ; Wom an s Work, II., 479-523. Woman s National Indian Association, Indians, American, L, 466. Woman s Work for Woman, II., 479-523 ; General His tory, 479; ORGANIZATION AT HOME, 479; Terms Em ployed, 480 ; Income, 480 ; Literature, 481 ; Meetings, 481 ; Children s Societies, 481 ; ORGANIZATION ON FOREIGN FIELD, 482 ; Boarding Schools, 482 ; Day Schools, 483; Industrial Education, 43 ; Medical Work, 484; Evangelistic Work, 486; Outline of Societies Pre vious to 1861, 488; INDEPENDENT SOCIETIES. I* ! ; Woman s I niou Missionary Society, 489: Canadian Woman s Board, 490; Society for Promoting Female Education in the East, 491 ; Indian Female Normal School and Instruction Society, 491 : British Syrian Mi-sion Schools and Bible Work, 492; " Net" Col lections, 493 ; Helping Hands Assoc., 493 ; Tabeetha Mission, 493 ; BOARDS IN CONNECTION WITH OTHER BOARDS, 493 ; United States, ( iODgregational Board* 493 ; Methodist Episcopal Church, 497 ; Methodist Epis- Italics indicate general articles. For mission stations see also Appendix E. copal Church, South, 499 , Methodist Protestant Church, 500 ; African Methodist Episcopal Church, 500 ; Presby terian Church (North |, 500 ; Reformed (I)utelu Church, 504; Cumberland Presbyterian Church. 5U 1 ". ; I liiii-d Presbyterian Church, 505 ; Presbyterian Church (South i, 506 ; Baptist Foreign Miss. Soc. (North), 507 : Free Hap- tist Church, 509 : Southern Baptist Convention, 511) ; Seventh-Day Baptist Church, 510 ; Protestant Episcopal Church, 610 ; Reformed Episcopal Church, 511 : I nitcd Brethren in Christ, Ml ; Lutheran Church, 512 : K\ an gelical Association, 513 ; Canada Presbyterian church, 513; Baptist Church, 514 ; Congregational Church, 515 ; Church of England, 515 ; Great Britain, C oral Mission ary Magazine and Fund, 516 ; Wcsleyan MethodiM, .llti ; Ladies Aseoc. for the Promotion of" Female Kdiication in the East (S. p. <;.),517 ; Baptist Miss. Soc., 517; Lon don Miss. Soc., 518 ; Friends Com. for Work in France. 519; Presbyterian Church in England, 51(1 : Church of England. Zenana Missionary Society (C. M. S.), 519; Church of Scotland (Established), 520 ; Free Church or Scotland, 521 ; Scottish Episcopal Church, 522 ; United Presbyterian Church of Scotland, 522 ; Presbyterian Church of Ireland, 522 ; Germany, Berlin Woman s Missionary Association, 522 ; Berlin Woman s Mission to China, 523. Wong-Kin Talk, Native Preacher, Church Miss. Soc., I., 290. Wood, Geo. W., Missionary, Turkey, II.. 4235. Wood, Rev. J. B., Translator, Yoruba Version, II., 529. Wood, John, Missionary, Moravian Missions. II., 1 to. Woods, Dr. Edgar, Missionary, Pres. Ch. (South), ! . .s . A., II., 255. Woodstock, Station, Woman s Work, II., 504. Worcester, S. A., Translator, II., 523 ; Cheroket Version, I. ,245. Wormordsen, Frans, Translator, Danish Missions, I., 335. Wotyak Version, II., 524. Wray, John, Missionary, II., 524. Wright, Alfred, Missionary, II., 524 ; Choctaw Version, I., 278. Wright, Asher, Missionary, II., 524 ; Seneca Version, II., 321. Wright, Austin H., Missionary, II., 524. Wright, W., Translator, Ethiopic Version, L, 361. Wuchang-fu, Station, China, I., 249, 250, 268, 270 : L. M. S., I., 567 ; Prot. Epis. Church, II., 261 ; Woman s Work, II., 510. Wuhu, Station, China, I., 269 ; For. Chris. Miss. Soc., L, 376. Wulf, Rev., Missionary, Bafle Miss. Soc., I., 140. Wurno or Sokoto. Kingdom, Africa, I., 26. Wyckoff, Dr. Lydia J., Missionary, MeaicalMissions, II., 53. Wynkoop, Mr. S. B., A. B. C. F. M., L, 79. X. Xavier, Francis, Roman Catholic Missionary, Ceylon, I., 241 ; China, L, 250, 264 ; Japan, L, 489 ; Madras Pres., II., 22 ; Madura, II., 23 ; Roman Catholic Missions, II., 288 ; Travancore, II., 408. Xeibecks, Tribe, Turkey, II., 415. Xosa. See Zulu. Y. Yaghans, Tribe, Tierra del Fueno, II., 395. Yahgan (Yaghan) Version, II., 525. Yamato Supreme Right, Japan, L, 487. Yang, Dr., Native Missionary. .Mnlii nl Missions, II., 51. Yaiii;chaii, Station, China Inland Mission, L, 273. Yangtze-Kiang. River, China, I., 247. Yao version, II., 525. Yap, Island, Caroline Islands, I., 235. Yate, Rev., Translator, Maori Version, II., 32. Yates, Dr. Holt, Ref. Prts. (Cov.) Church, II., 273. Yates, Wm.. Missionary, II., 525 ; Bengali Version, I., 151 ; Calcutta, I , 22s : Sanskrit Version,!!., 310. Yavanas, Race. Orissti, II., 202. Yazid, Caliph, MoAammeckmlm, II., 123. Yedo. See Tokyo. Yellow River (Hwang Ho), Floods Caused by, China, L, - IT. Yemen, District, Arab} !, I., 89. Yeung KOHL:. Station. China, I., 268. Yezd, City, Persia, II., 218. Yezidees, Sect, II., 526-28 ; Origin, 526 ; Number and Language, .V- H ; General Characteristics, 526 ; Civil or ganization. 526 ; Religious System, 526 ; Forms of Wor ship, 528 : Mission Work, 528 ; Tn rkty. II., 415. Yezo, Island, Church Miss. Soc., I., 290; Japan, I., 482- 501. GENERAL INDEX. 679 Ying-tze. See Newchwang. " Yih King" ("Book of Changes"), Confucianism, I., 314. Yokohama. Station, A. B. M. U., L, 52; Brown, N., I., 2t K5 ; Ja/i(in, I., 483-501 ; Meth. Emu. Ch. (North), II., 74 ; 7 oA-yo, II., 397 ; Woman s Work, II., 490, 500, 502, 505, 51 i. Yongro, Station, 67*. J/ww. Soc., I., 282. York, Conference of, A.D. (304, Mediwv. Missions, II., 46. Yoruba, Kinirdom, Abeoknta, I., 2 ; Africa, I., 27 ; 6 . J/. * ., I., 284 ; AeflW 7?acc, II., 163. Yoruba Version, II., 529. Young, Rev. C. ., Turkish Missions 1 Aid Soc., II., 424. Young, James, Missionary, Pre. Church of England, II., 237. Young Men s Association in Aid of the Baptist Missionary Society, II., 529. Young Men s Christian Association. II., 529-34 ; History, 529 ; Government, 530 ; Organization, 531 ; Methods of Work, 532 ; Foreign Associations, 533. Young Men s Foreign Missionary Society, II., 533. Young Women s Christian Association, Young Men s Christ. Assoc., II., 532. Young, Rev. W. P., U. P. Ch. Scot., II., 430. Yuchow, Station, China, I., 267. Yung Loh. Emperor, Nanking, II., 158. Yunnan, Province, China, I., 250. Yunnan, Station, Bible Christ. For. Hiss. Soc., I., 1.62 : China, I.. 2,0. Yuruks, Tribe, Turkey, II., 415. Yuzgat, Station, Caramania, I., 234. z. Zahleh, Station, Woman s Work, II., 493. Zaid ibn Amr, Mohammedanism, II., 115. Zambesi River and District, Africa, I., 16, 17 ; Congo Free State, I., 320; Livingstone, D., I., 551 ; Paris Evan. Soc., II., 208 ; Prim. Meth., II., 258. Zambo, Race, Negro Race, II., 164 ; Peru, II., 226. Zandeh, Tribe, Africa, I., 25. Zanzibar, Territory, II., 534 ; Africa, I., 16 ; Hannington, J.. L, 408; Liquor Traffic, I., 549 ; Lon. Miss. Soc., I., 568; Medical Miss., II., 56; Univers. Miss., Cent. Af., II., 447. Zaragoza, Station, A. B. C. F. M., I., 81. Zarah, Station, For. Chris. Miss. Soc., I., 376. Zaremba, Rev., Missionary, Basle Miss. Soc., I., 140. Zayat Preaching, A. B. M. U., I., 47. Zeid, Fragments of the Koran Collected by, Mohamme danism, II., 117. Zeisberger, D., Missionary, II., 535 ; Moravian Miss., II., 135. Zenana Work, Baptists, Canada. I., 132; Medical Miss., II., 53 ; U. P. Ch., U. S. A., II., 432 ; Woman s Work, II., 479-523. Zend-Avesta, Sacred Books of, Zoroasttianism, II., 536. Zeriba, Country, Africa, I., 18. Zerotinus, Baron J., Bohemian Version, I., 173. Ziegenbalg, Bartholomew, Missionary, II., 534; Danish Missions, I., 331 ; Madras Pres., II., 22 ; Morar. Miss., II., 138 ; Tamil Version, II., 381 ; Trunyuebar, II., 407. Zimmerman, J. A., Translator, Accra or Ga, L, 4. Zimshian, Language and Tribe, Metla Kahlla, II., 90. Zinjan. City, Bdbees, I., 117. Zinzendorf, Count, David, C., I., 336 ; Jews, L, 507 ; 3/0- ravian Missions, II., 130. Zirian or Siryinian Version, II., 536. Zoar, Station, Berlin Miss. Soc., I., 158. Zohrab, Reviser, Armenian Versions, I., 105. " Zoon Ti King," Work of Laotze, Confucianism, I., 314. "Zornitza," Bulgarian Periodical, Byington, T. L., I., 225 ; Af. E. Ch. (North), II., 77 ; Period. Lit., II., 215. Zoroastrianism, II., 536-38 ; Zoroaster, 536 ; System, 536 ; Modern, 536 ; Persia, 537 ; India, 537 ; Parsis, 537 ; Confucianism, I., 312 ; Persia, II., 218 ; Wilson, J., II., 475. Zululand (British), Africa, L, 19. Zulu, Language, Bantu Race, I., 121-23. Zulu, Race, Commerce and Missions, I., 310 ; Madagascar. II. ,4. Zulus, Missions among the, II., 538-45 ; A. B. C. F. M., 538 ; Inland Mission, 541 ; Wesleyan Methodist, 542 ; Norwe gian Miss. Soc., 542 : Berlin Miss. Soc., 543 ; Herrmans- burg Mission, 543 ; Church of England, Bishop Colenso, 543 ; Free Church of Scotland. 544 ; Roman Catholics, 544 ; Africa, I., 20 ; A. B. C. F. M., I., 79 ; Hermanns- burg Miss. Soc., L, 415; Lindley, D., L, 547 ; Norway, II., 184, 185 ; Rock Fountain, II., 286 ; Swed. Miss., II., 372 Zulu Version, II., 545 ; L. M. S., L, 567. Zwemer, S. M., Missionary, Arabia, I., 91. Zwingli, Basle Miss. Soc., L, 137. Italics indicate general articles. Far mission stations see also Appendix E.