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UCSB LIBRARY

TWELVE PIONEER MISSIONARIES.

ION KEITH-FALCONER.

Page 104.

TWELVE

PIONEER MISSIONARIES

GEORGE SMITH, C.I.E., LL.D.

WITH PORTRAITS

" OVTOI TravTcs fiaprvpriOevTes Sia r^s 7rioT«os"

" These all, having had witness borne to them through their faith, received
not the promise, God having provided some better thing concerning us, that
apart from us they should not be made perfect."

THOMAS NELSON AND SONS

London, Edinburgh, and New York
I9OO

PREFACE.

THE first century of modern missions has closed.
The great societies have commemorated their past by
centenary celebrations. The modern imperial spirit,
especially in the United Kingdom and the United
States of America, at last recognizes their results
and co-operates with them, sometimes preparing their
way, but more frequently entering through the doors
which missionaries have opened.

It is time to recall the names and to perpetuate
the deeds of the pioneers. The Twelve here selected
belonged to several regiments of the great Catholic
army, Anglican and Roman, Presbyterian and Con-
gregational. They were of many races and nation-
alities— Spaniards, Hollanders, and Swiss ; Englishmen,
Scotsmen, and Irishmen ; Brahmans and Parsis. They
were of all ranks : two of the twelve were nobles of
ancient historic families, four were peasants or handi-
craftsmen, the rest were of the middle class. One
was a woman. Six of the Twelve were scholars

viii PKEFACE.

honoured by universities, and some of them by
kings also. All save two, who were cut off in the
vigour of early manhood, lived and worked without
rest till near, or even beyond, threescore and ten.
Two were martyrs for the faith ; all were confessors
and witnesses of the one Master. The methods of
all, in the centuries from the thirteenth to the twen-
tieth, were inspired by the one Spirit of Wisdom and
Might.

As we enter the twentieth century, let us ever re-
member that we are compassed about with so great a
cloud of witnesses. Let us, like them, be witness-bearers.

SEEAMPORE HOUSE, EDINBURGH.

CONTENTS.

1235-1315. RAYMUND LULLI, ... ... ... ... 13

Doctor Illuminatus and Martyr, Spanish Apostle of the
Love of Christ to the Mohammedans.

1761-1834. WILLIAM CAREY, D.D., ... ... ... 38

English Founder of the Modern Missionary Enterprise.

1767-1847. HANNAH MARSHMAN, ... ... ... 67

The First Woman Missionary to Women.

1760-1814. CAPTAIN JAMES WILSON, ... ... ... 88

Pioneer in the Pacific Ocean.

1775-1800. PETER GREIG, 122

First Scottish Missionary Martyr.

1748-1811. JOHN VANDERKEMP, M.D., ... ... ... 137

The First Medical Missionary to Africa.

1806-1878. ALEXANDER DUFF, D.D., LL.D., ... ... 149

The Christian Educator of Southern Asia.

1799-1859. ALPHONSE FRA^OIS LACROIX, ... ... 174

The Preaching Apostle of the Bengalis.

1814-1891. ROBERT CALDWELL, D.D., LL.D., 186

The First Coadjutor-Bishop of Madras, Tinnevelly.

1856-1887. HON. ION G. N. KEITH-FALCONER, M.A., ... 204
The First Modern Missionary to Arabia.

1825-1895. NILAKANTHA SHASTRI GOREH, ... ... 234

The First Brahman Apostle to Brahmans and Outcastes.

1822. DHANJIBHAI NAUROJI, ... ... ••• 254

The First Modern Parsi Convert and Apostle.

EPILOGUE.
1809-1898. WILLIAM EWART GLADSTONE, ... ... 275

1889. SIR WILLIAM MUIR AND ROBERT W. BARBOUR ON

ALEXANDER DUFF, ... ... ... ... 286

INDEX,... .... ... ... ... ... ... 297

PORTKAITS AND ILLUSTRATIONS.

ION KEITH-FALCONER, ... ... ... Frontispiece.

PALMA AND ITS CATHEDRAL, ... ... ... 33

RAYMUND LULLI, ... ... ... ... 37

WILLIAM CAKEY, AT FIFTY, ... ... ... 39

HANNAH MARSHM AN, ... ... ... ... 67

SERAMPORE MISSION HOUSE, ... ... ... 73

CAPTAIN JAMES WILSON, ... ... ... ... 88

PETER GREIG'S CHURCH, INVERKEITHING, ... ... 122

JOHN VANDERKEMP, M.D., ... ... ... 137

ALEXANDER DUFF, AT SEVENTY, ... ... ... 149

THE ALEXANDER DUFF MEMORIAL, PITLOCHRY, ... ... 172

ALPHONSE FRAN£OIS LACROIX, ... ... ... 174

ROBERT CALDWELL, ... ... ... ... 186

ION KEITH-FALCONER MEMORIAL CHURCH, ADEN, ... 228

NlLAKANTHA S. GOREH, ... ... ... ... 234

DHANJIBHAI NAUROJI, AT SEVENTY-SEVEN, ... ... 254

JUBILEE GROUP, 1897, ... ... ... ... 263

TWELVE PIONEER MISSIONARIES.

RAYMUND LULL!

(1235-1315.)

SPANISH APOSTLE OF THE LOVE OP CHRIST TO THE
MOHAMMEDANS.

RAYMUND LULLI, or Lull, was the Henry
Martyn of the Middle Ages. The old
Spaniard who was stoned to death by the Moham-
medans of North Africa at the age of seventy -nine,
early in the fourteenth century, was reproduced in
the young man who died to make Christ known to
the Mohammedans of Asia early in the nineteenth
century. Both were themselves converted to Christ
in manhood. Both laid all their fame as men of
science at the foot of the Cross. Both experienced
the passion of human love in its extremest form, only
to be disappointed. Emptied thus of self, both con-
secrated their whole nature and possessions to the
service of the One whom they loved with a burning
devotion. Both, with an interval of five centuries

14 RAYMUND LULLI.

between them, seeing in Islam the great apostasy, the
chief antichrist, wrote their books, made their trans-
lations, and spent their lives in evangelizing the
Mohammedans. To this hour both stand alone in
the history of Christendom without a rival or an
equal in wisdom and zeal. By Mohammedan and
Jew alike Christ is still rejected. The Church still
looks in vain for the third apostle who is to take up
the mantle that was dropped by Lulli at Bona, and
again by Martyn at Tokat.

But Eaymund Lulli was a far more remarkable
man than the Cornish missionary who burned out
for God at thirty. At that age the Spanish noble
only began his apostolate, and it lasted for half a
century. Lulli had time to develop the many-sided
genius which raised him to the first rank at once of
the schoolmen, the theologians, the Arabic scholars,
and the chemists, as well as the preaching Franciscans
and martyrs of his age. If Henry Martyn is the
only modern missionary worthy to be placed after
him, as yet, there are three great names whom his
story suggests in its different stages — Augustine,
Francis of Assisi, and Roger Bacon. It was from
the same youthful sensuality which the first of the
Latin Fathers has crucified in his Confessions, nailing
his sins of the flesh to the Cross of Christ, that Lulli
passed into the Kingdom ; and it was close to the
ruins of Hippo that Lulli twice preached the Son of
God till he was there stoned to death. It was not
the stern Dominic, whose spirit still pervades the

RAYMUND LULLI. 15

Church of Spain, but the loving Francis, then but a
few years dead, whose teaching made Lulli the mis-
sionary of love to the Moor, the Jew, and the intoler-
ant Christian alike. And Raymund Lulli was at one
with the English Roger Bacon, almost his contempo-
rary, not only in the study of physics, but in insisting
on "a complete scientific education for missionaries,
and particularly in insisting that missions undertaken
without any correct ideas of geography and eth-
nography must prove failures," as Neander writes.
Alexander von Humboldt, in his Cosmos, authorita-
tively sums up the character and achievements of this
greatest pioneer of missionaries, when he describes
him as the singularly ingenious and eccentric man
whose doctrines excited the enthusiasm of Giordano
Bruno when a boy, and who was at once a philo-
sophical systematizer and an analytic chemist, a
skilful mariner* and a successful propagator of
Christianity.

In the year 1235, on the twenty-fifth day of
January, Ramon or Raymund Lulli was born in
Palma to Don Raymund Lulli and Dona Ana de Eril.
There his festival is still observed, as the patron of
the island of Majorca, on the thirtieth day of June,
the day of his death. Seven years before his birth,
his father had been foremost in helping the heroic

* In his book, Fenix de las Maravillas del Orbe, published in 1286,
Lulli remarks that the seamen of his time employed "instruments of
measurement, sea-charts, and the magnetic needle." Lulli's own people,
the Catalans, made early voyages to the north coast of Scotland and to
West Africa. (See Cosmos, vol. ii. (Bohn), p. 630.)

16 RAYMUND LULLI.

James the First of Aragon and Catalonia to drive
the Moors out of the rich island ; he had been re-
warded by two estates in the north, and one in the
south-east of the island. His firstborn son became
a page of the brave king, who, with Ferdinand the
Third of Castile, cleared Valencia also of the Moham-
medans reinforced from Tunis, and made Cordova
Christian. From the Spanish conquest of the Moham-
medans issued the first and greatest missionary to
Islam.

The castle of Belbez, near the city of Palma, was
renowned as the seat of pleasure, of splendour, and of
power. Among the young nobles Raymund Lulli
was the foremost, so that he was advanced to be
grand seneschal of the court. With boon companions
he spent the first thirty years of his life, in the
thoughtless licentiousness to which the chivalry of
those days gave a delusive sanction. He lived only
for love in its lowest form, and he became the poet
of that passion. When composing a love sonnet, the
image of Christ on the cross, suddenly presenting
itself before his eyes, arrested him, and thereafter so
persistently haunted him as to seem to him a call to
devote himself to the service of Christ. He was en-
couraged to lay himself on the altar of consecration
by the thought : " Christ invites all sinners to Him-
self ; therefore He will not reject me, notwithstanding
all my sins." In his great work on the Contempla-
tion of God, like Augustine in his Confessions, Lulli
tells more delicately the tale of his earlier life : " I

RAYMUND LULLI. 17

see, 0 Lord, that the trees every year bring forth
flowers and fruit, by which men are refreshed and
nourished ; but it is not so with me, a sinner. For
thirty years I have borne no fruit in the world ; yea,
rather, I have injured my neighbours and friends.
Now I hope, by Thy grace, my works, contemplations,
and wishes relate to glorifying Thee." Like Francis
of Assisi, who died just before he was born, and like
his remarkable countrymen, Ignatius Loyola and
Francis Xavier, three centuries after, Raymund Lulli
thenceforward lived in the love of God, and bore the
message of His love to sinful men.

The life of Raymund Lulli was written with his
consent, and probably by a companion of his mission-
ary journeys, as we find it in the Ada Sanctorum.
The Franciscan annalists, writing a few years after
when he joined the Order, record details of his con-
version, which he himself doubtless supplied at that
time. The vision of the Crucified came to him as he
sat one evening, with his cithern on his knees, compos-
ing a song in praise of the Dona Ambrosia di Castello,
a married lady of Genoa whom he pursued with eager
solicitations. Whilst he was watching under her
window, the breeze disclosed her throat and bosom,
and he at once wrote his verses on the sight. Sum-
moning him to her presence, the lady revealed to him a
hideous cancer which was consuming her breast, and
then, giving him her hand, pleaded with him to set
his affections on the Creator alone, and not on any
creature.

(1,006) 2

18 RAYMUND LULLI.

A second time the dying Christ appeared to him
in vision, and said, "Raymund, follow Me," as he
thought. He left the court and his companions, and
he sought quietude of soul at Compostella, where he
seems to have first planned a mission to the Saracens
of North Africa. For this he resolved to prepare
himself and Christendom by writing a book to
demonstrate the truth of Christianity, and by found-
ing chairs of Arabic and other languages of the in-
fidels in the universities of Europe. But the old
passions and habits proved too strong for the new
life at the first. Not all at once did he, any more
than Augustine, become cleansed. More than three
months had passed by since the twice-repeated heavenly
vision, when, on the fourth of October, the day of St.
Francis, he entered the Franciscan church at Majorca.
There he heard the bishop tell the fascinating story,
then so fresh and ever new, of the great saint's re-
nunciation of the world. He hesitated no more.
Selling all he had, and providing for his wife and
two children, he left his home as he believed for
ever, determined to carry out the mission to Islam to
which Christ Himself had called him.

In solitude and a coarse dress, accompanied only for
a time by a Moor, a servant or slave, who taught him
Arabic and then attempted his life, Raymund retired for
nine years to a cell on Mount La Randa, in the south-
east of Majorca. There he lived close to God, receiving
spiritual revelations, which find exquisite expression
in those works that place him in the front rank of

RAYMUND LULLI. 19

the mystics. There he preached to the simple and
ignorant peasants in their Catalon dialect, composing
for them the Catalonian rhymed proverbs and the
religious romance Blanquerna, which have given
this many-sided missionary a high place in the his-
tory of early Spanish literature.* There he thought
out the philosophy through which he sprang into
sudden fame. The love of Christ, in those nine years
of preparation, made him, like St. Paul, and like
William Carey long after, a new force, stirring to its
depths the latent powers of his extraordinary mind,
because consecrating all to the one aim of persuading
and convincing the Mohammedans to become His.

Raymund Lulli's first success was in inducing the
King of Majorca, Rousillon, and Montpelier, James the
Second, to found and endow a missionary college.
At Miramar, on his old estate, and around his retreat
on La Randa hill, embosomed in laurels which gave
the mount its name, and overlooking the sea, there
arose, in the year 1275, a college of thirteen Frates
Minores, under the king's sanction, confirmed after-
wards by a bull from Pope John the Twenty-first.
There he taught the brothers Arabic and Hebrew,
and indoctrinated them in the details of his great
" Ars Universalis." There he wrote his two Arabic
treatises, Alchindi and Teliph, to demonstrate the
falsity of Islam, and other works, some of which
have been lost to us. The college was dissolved long
after ; but a chapel, dedicated to the Holy Trinity,

* Helfferich : B, Lull und die Anf tinge der Catalonischen Literatur.

20 RAYMUND LULLI.

occupied the site of Raymund's cell down to this
century. The spot, said still by the peasantry to
emit a divine fragrance, must be named and visited
by the missionary pilgrim along with lona, Lindis-
farne and Lerins, Canterbury and Serampore.

In his Blanquerna* and its supplement, Blan-
querna de Amico et Amato, in which he delicately
veils his own experiences, Raymund reveals himself : —

" While Blanquerna was in his hermitage, he got up
at midnight, and, opening the windows of his cell, set
himself to contemplate the heavens and the stars.
He then proceeded to pray with all the devotion that
he could feel, that his soul might rest only in com-
munication with God, and his eyes in tears and
mourning. After spending much time in contempla-
tion and weeping, he entered into the church and
sounded the bell for matins ; and when his deacon
came to his assistance, he aided him to perform them,
and at daybreak he celebrated mass in a devoted
manner, and spoke to his deacon of God, that he
might fall in love with God. While both were thus
talking of God and His works, they wept together
for the great devotion which those reasonings made
them feel. The deacon then went to the garden, and
employed himself in cultivating the trees that were in
it ; and Blanquerna, coming out of the church in order
to refresh his spirit, already fatigued by the labour that
it had undergone, stretched forth his eyes over the
mountains and plains. Then, after feeling refreshed,

* Published at Valencia in 1521.

BAYMUND LULLI. 21

he set to pray and to meditate, and to read the Holy
Scriptures, or the grand book of contemplation, and
thus he remained till the moment arrived for the
hours of terce, sixt, and none. At the conclusion of
prayer the deacon dressed some herbs and vegetables ;
and meanwhile Blanquerna directed his steps to the
garden, where he employed a few short moments of
leisure in cultivating some plants, and in this exercise
improved his health. He then dined, and immediately
entered alone into the temple to manifest to God his
gratitude ; he then went out into the garden, and
passed on to the fountain, or by those spots which
gave him most pleasure, giving himself up, later on,
to sleep, in order to gain force to sustain the fatigues
of the night. "When he was awake, he washed his
face and hands, prayed vespers with the deacon, and
then remained alone, thinking on what pleased him
most, and what most disposed him to enter into
prayer. At sunset he went up on to the terrace, and
there remained in long meditation, with his spirit
devoted, and his eyes fixed on the heavens and on
the stars, discoursing on the greatness of God and the
evil ways of men. In this state Blanquerna re-
mained till the hour of the first sleep ; and so great
was the fervour of his contemplation, that even on
his bed he appeared to be in mystical intelligence
\vith the Almighty. Thus passed happily the life
of Blanquerna, till the people of the district came
to visit with devotion and frequency the altar of the
most Holy Trinity of that church, and this interrupted

22 RAYMUND LULLI.

and disturbed the contemplation of Blanquerna ; but
he, not wishing to prevent their coming there, in order
not to chill their devotion, transferred his cell to the
height of a neighbouring mountain."

Again he reveals himself in his poems, especially
Desconort, where, after detailing his conversion, and
his resolution to become a missionary of Christ as a
service of gratitude, he writes (stanza 55): —

"Hermit, I have already recounted to you the
means by which God might be more beloved by men.
This is, that the Pope induce many strong men of
letters to be willing, for God's sake, to suffer martyr-
dom, that thus in all the world He might be under-
stood and honoured, and to each of them the gift of
language might be revealed, according as was ordained
at Miramar (and he knows full well in his heart who
caused that to fail), and that they may journey abroad
with all the graces that the clergy and bishops pos-
sess, and so continue till the Holy Sepulchre be taken.
A book on this point is already in order."

His missionary methods were remarkable for that
time. First of all, led by the spirit of the Schoolmen
to whom he belonged, he sought in philosophy the
most effectual means to convince the world of the
divine truth of Christianity. As Carey and Duff in
later days used Western truth in the English and
vernacular languages to confute heathen systems
of religion, and as Schwartz and Henry Martyn,
Pfander and John Wilson, held disputations with
learned Orientals, after the manner of Paul in the

RAYMUND LULLI. 23

school of Tyrannus, so Raymund Lulli in the thir-
teenth century devised his Lullian Art, or logical
method, to prove that revealed religion is in agree-
ment with the nature of the human mind, and that
therefore all men should accept it on irrefragable
evidence. He conceived that such a demonstration
of the truth of Christianity should win the Moham-
medans to the Christian faith. He induced his friend,
Thomas Aquinas, to write his famous missionary
Summary against the Gentiles on the same lines.
We now appeal to the internal evidences of Chris-
tianity ; our fathers, notably Dr. Chalmers back to
Grotius, used the external evidences. Lulli, school-
man-like, applied the logical evidences. The Spirit
of God has blessed all three at different times —
specially the internal. The learned of his own day
applauded him as a philosopher, and applied his
method to things purely secular. But he himself
thought only of his Christ-commanded mission. In his
introduction to the Necessaria Demonstratio Articu-
lorum Fidei, he writes : " Raymundus thinks that if
he but succeeds in refuting all the Saracen objections
to Christianity, then, since they would not be able to
refute his arguments in defence of Christian truth,
their learned men and sages must of necessity become
Christians."

Issuing in 1274 from his nine years' retirement
and preparation, thus inspired and equipped, Ray-
mund Lulli made a tour of the universities and courts
of Europe, to propagate his opinions and call forth

24 RAYMUND LULLI.

permanent support for his mission. At Montpelier,
and for a time at Paris, he won for himself the name
of the "Illuminated Doctor." Encouraged by the
approval of Europe, he translated his Ars Magna*
into Arabic, and then gave himself to his second mis-
sionary task — that of training spiritual crusaders for
the conversion of Islam by founding colleges for the
study of Arabic. This also finds its modern parallels
in the educational missions and evangelistic lecture-
ships of Carey and Duff, Wilson and Bishop Valpy
French. The Crusades had failed alike as political
and Christian enterprises. Monachism was beginning
to manifest the corruption which culminated in the
Reformation of Luther. In some of his most eloquent
appeals (in Latin) to the successive popes and sov-

* " The clue to the Ars Magna is combination. Every science has its
own principles ; there are also general principles, applicable generally to
all science ; and in the general principles common to all science the sepa-
rate principles are contained, as the special is contained in the universal.
Through the general we find our way into the special and separate. Lulli
discovers in the universe generally nine subjects — God, Angel, Heaven,
Man, the Imaginative Principle, the Sensitive, the Negative, the Ele-
mentary, and the Instrumental ; nine Absolute Predicates, which he
arranges in a circle — Goodness, Magnitude, Duration, Power, Wisdom,
Will, Virtue, Truth, and Glory ; and nine Relative Predicates arranged
in three triangles — Difference, Concord, Contrariety, Beginning, Middle,
End, Majority, Equality, Minority. To these he adds ten questions—
Whither? What? Whence? Why? How Large? Of What Kind?
When? Where? How? With What? Each Subject, Predicate, and
Question is represented by a letter of the alphabet. Truth is sought by
questions and found by answers. By a dexterous combination of these
figures an infinite number of questions may be asked ; and if the Art has
been properly mastered, they must be correctly answered. But without
the three friends, Subtlety of Intellect, Reason, and Good Intention, no
one can master the Art ; and the failure of those who find it impossible
to follow Lulli through the intricacies of his method must be attributed
to the absence of one of the three. With rare generosity, Liilli fully
reckoned on meeting them all among his infidel adversaries."

RAYMUND LULLI. 25

ereigns of his day, Lulli called for an ordinance " that
the monks should learn various languages, that they
might be able to go out and surrender their lives in
love to Thee." Again — " Monks of holy lives and
great wisdom should form institutions in order to
learn various languages, and to be able to preach to
unbelievers." His own king, James of Majorca, did
found a convent for the instruction of Franciscans
in Arabic, and the Council of Vienne decreed that
Oriental professorships be instituted in the Univer-
sities of Oxford, Paris, and Salamanca. He antici-
pated the Jesuits in urging two successive popes to
found the Congregation for the Propagation of the
Faith, which Gregory the Fifteenth first established
in 1622, long after.

But as a man fired with the enthusiasm of humanity
in its divinest form, Raymund Lulli stood alone, as
Francis had done in the generation before him.
Europe rang with the praises of his philosophic art,
but remained irresponsive to his missionary appeals.
The evidences of Christianity and the knowledge of
languages are splendid weapons only when they are
wielded by a true apostle, determined to know nothing
save Jesus Christ, and Him crucified. Such was
Lulli.

Having written his second great spiritual treatise
On the Discovery of Truth, he put in practice the third
and greatest of missionary methods, which we may
call " Love to the Death," like Henry Martyn's and
Livingstone's and Ion Keith-Falconer's long after.

26 RAYMUND LULLI.

This is how he described it : " Of all methods of
converting unbelievers and reconquering the Holy
Land this is the easiest and speediest, which is most
congenial to love, and is so much mightier than all
other kinds and methods in the proportion that
spiritual weapons are more effective than carnal
ones."

Disappointed by pope and sovereign alike, Ray-
mund Lulli went forth alone as the one missionary to
the Mohammedans. In his fifty-fifth year, in 1291,
after hesitating for a time at Genoa, he sailed for
Tunis, full of ardour, strong in body after sore sick-
ness caused by mental conflict, and filled with the
peace that passeth understanding. Inviting the Mul-
lahs to the discussion of Christianity, as defended by
his arguments and proved by his method, he declared
that if he found the reasons for Mohammedanism to be
the stronger he would embrace Islam. The Mullahs
expected an easy victory, especially on the two doc-
trines of the Trinity and the Incarnation of the Son
of God. Without these, he showed, men cannot
understand the perfection of God and the harmony
between His attributes. His argument for the doc-
trine of the Trinity is still of interest.* Such was
the persuasive effect of his burning zeal, as in the

* " Without the doctrine of the Trinity we should be driven to suppose
an eternal creation ; otherwise, we must detract from the idea of God's
perfection. The goodness of God cannot be conceived as inoperative ;
but without the doctrine of the Trinity we should be compelled to repre-
sent it to ourselves as being so until the creation. Self -communication
belongs to the very essence of the highest goodness. This can be con-
ceived as a perfect act only in the doctrine of the Trinity."

RAYMUND LULLI. 27

case of Henry Martyn among the Sufis and Mujta-
hids of Shiraz long after, that the leading Maulvi of
Tunis represented to the ruler the danger to Islam of
allowing the Christian to continue the controversy.
He was cast into prison till he could be sent out of
the country. Resolving to return, he meanwhile
sought to evangelize Majorca itself, then Cyprus, then
Armenia. After again summoning the universities of
Europe * to such a mission to the people of Africa as
David Livingstone has called forth in our day, he
returned thither and settled in the city of Bugia or
Bona. Here the mob rose against the man who
attacked their Prophet, and he again found himself
in prison for six months, where he wrote an Apology
for Christianity, and sent it to the authorities. His
second ejection led the rich citizens of Pisa and of
Genoa to subscribe, at his eloquent appeal, that he
might return a third time, in 1315, to the converts
he had made. Undaunted, he stood once more in the

* It was at Paris, on this tour, that he is said to have made the acquaint-
ance of Duns Scotus, at one of whose lectures he murmured disapproval
of an argument. Looking round, the Subtle Doctor spied the offender in
the corner, and thus challenged him : " Dominus quae pars ? " To which
the Illuminated Doctor promptly replied : " Dominus non est pars, sed
est totum." The two became fast friends, and Raymund wrote his book
Dominus quae Pars ?

To the Council of Vienne (near Avignon), convoked by Clement the
Fifth in 1311 to discuss the Order of the Templars and their abuses, he went
full of hope that he would induce the more than three hundred archbishops
and bishops to do three things — to found missionary colleges ; to unite
all the military orders into one brotherhood for the spiritual conquest of
Islam and the Holy Land ; and to forbid the use in the schools of the
books of Averroes, the Mohammedan translator of Aristotle, who had
died a century before in Morocco. To the first and third requests the
Council agreed, but the Order of the Templars was abolished. Raymund
thereupon wrote his De Participatione Christianorum ct Saracenorum.

28 RAYMUND LULLI.

streets of Bugia, and summoned the people to repent-
ance and faith in the Lord Jesus Christ. It is a
pathetic yet brave sight — a parallel to Francis in the
presence of Saladin — this old missionary of seventy-
eight, once the lustful seneschal and poet of a disso-
lute Spanish court, preaching in Arabic to the Mo-
hammedans the love of Christ, as Stephen did to the
Pharisees of Jerusalem. His fate was the same.
Stoned till he seemed to be dead, friendly hands
carried his body to a ship in the harbour which was
about to sail for his native shore. He is said to
have recovered for a moment to testify to Him
whose love had saved him as it had purified the
Magdalene.

A word must be said of Kaymund Lulli as the
alchemist. Here, too, he had but one passion, for
the Stone is to be found only by the divinely illum-
inated, as he is said to have found it. When at
Montpelier Lulli made the acquaintance of the famous
Arnauld de Villeneuve, who introduced him to the
Secret of transmuting metals, found only by the pure
in heart.

The fact is undoubted, and its interest lies not only
in the literature of the subject, but in the invitation of
King Edward the Second to Lulli to come to England,
and lodge in Westminster Abbey. That he did this
is probable, from his allusion to the visit in his Testa-
mentum, received by some as authentic, and his Book
of Experiments. He loved knowledge, but he was
too shrewd to say more of alchemy than this, in his

KAYMUND LULLI. 29

De Mirabilibus Orbis, that what alchemists produce
is only something like gold. To those who seek for-
tune in the crucible he applies one of his early Cata-
lonian proverbs — " Better a penny in the pocket than
a pound in the pot." The story of John Cremer,
Abbot of Westminster, who brought Lulli to England,
tempting him with the hope of winning over the king
to lead a new crusade for the salvation of the Mo-
hammedans, is of value only as another proof of
the singleness of heart and aim which marked the
great missionary in the opinion of his contem-
poraries.

The magnificent and widespread reputation of
Raymund Lulli in the fourteenth century, and even
till the middle of the eighteenth, is seen in the col-
lection and editing of his writings, and of the many
books ascribed to his pen.

Eight printed folio pages of the Catalogue of the
British Museum Library are covered with the titles
of the works of the great schoolman-missionary, and
of books concerning him. The edition of the col-
lected works published at Moguntia (Mainz) by Mayer
in 1721 is unique. " J. C.," in a memorandum on the
flyleaf of the first volume, writes : " Of this edition
I can trace no other copy in any public or private
library in this country. The seventh and eighth
volumes were never published, and nearly every copy
of the others was lost by a fire. The rarity of
these eight volumes is excessive." The following is
the general title-page : —

30 BAYMUND LULLI.

BEATI
RAYMUNDI

LULLI
DOCTOEIS ILLUMINATI

ET

MARTYRIS
OPERA

Quinque Saeculorum Vicissitudinibus

Illaesa et Integra Servata

Ex omnibus Terrarum Orbis partibus jam collecta, recognita a mendis
purgata et in unum corpus adunata, in quibus ipsemet B. Author exponit
admirandam et non humana industria sed superno lumine acquisitam
Scientiam Scientiarum et Artem Artium, a non paucis in vanum impug-
natam, a multis laudabiliter investigatam, et ex parte inventam, a nemine
vero ad supremum perf ectionis apicein nisi a solo Divo Authore perductain

in qua

Deus et Creatura, Infinitum et Finitum

Miro modo confluunt in unum Opus Sapientiae et Scientiae

Sapientibus et Prudentibus hujus Saeculi absconditum

Parvulis autem revelatum et manifestum

Cum Privilegio Sacrae Caesareae Majestatis
et Pennissu Superiorum.

This edition has, with other figures and illustrations,
a tine full-length portrait of the missionary writing
his Ars Generalis, and looking up to a crucifix while
he utters, " O Bonitas ! " and a halo encircles his head.
The painter is J. F. Douben, and the engraver
D. Rossetti. A life and chronological list of his
one hundred and forty works, written from 1285 to
1315, with much more explanatory matter, is given.
The testimonies of illustrious men and writers to the
value of his writings and character cover fifty-two
folio pages. The edition is a treasury of Lulli and
a worthy monument of the missionary-philosopher.
His treatise De Gentili et Tribus Sapientibus proves
his careful preparation, by study and zeal, for his

RAYMUND LULLI. 31

mission to the Mohammedans. The fourth book, De
Fide Saracenorum, is a masterly summary for that
time. His debate with the Saracen Hamar, covering
forty-seven folio pages, reminds one of the controver-
sial writings of Henry Martyn and John Wilson, Dr.
Pfander and Rev. Imad-ood-deen, D.D.

The Genoese merchants who carried the body of
Raymund Lulli to his native city were welcomed by
the people of Palma. In solemn procession the em-
balmed remains were borne to the family chapel in
St. Eulalia's Church. But he had belonged to the
third order of St. Francis, so the Franciscans claimed
his body, and laid it in a side chapel of their church.*
There a Capuchin friar, when saying mass one morn-
ing, rediscovered it. On a wooden image, well carved
and coloured, he saw the words inscribed, " Beatus R.
Lullius ; " and below, the triangular device of three
lighted torches with the motto, " Dominus Illumin-
atio Mea." The body is now enshrined -f- in the

* In the circumstances of their burial, as in their life for the people of
Africa, Lulli and Livingstone strangely resemble each other. In 1611 the
body of the Spanish missionary was exhumed, that it might be identified
for the rite of canonization. The doctors reported traces of four blows on
the head, two of them from stones, and two sword-cuts, besides blows on
the rest of the body. On the destruction of the Dominican convent at
Palma, in a book called Ars Metaphysicalis was found inserted the
"Officium Gloriosi et Sanctissimi Martyris Magistri Raymundi Lullii."
The best popular sketch of LulH, as man and writer, appeared in The
Dublin University Magazine for July 1871, signed L. Hailstone, jun.,
who writes : ' ' Though Dr. Chalmers says his works are not worth read-
ing, he was a remarkable man and a benefactor to mankind."

t In Volume VII. of the Acta Sanctorum, published at Paris and
Rome in 1867, are three folio engravings symbolical of his sevenfold
gifts, and representing the "Mausoleum Insigne, " wherewith the senate
and people of Majorca have honoured their patron saint and martyr.

32 KAYMUND LULLI.

Cathedral of Palma. Half a century after his death
the process of his canonization at Rome was arrested
by a Dominican inquisitor, who discovered so many
heresies in his writings, from the Roman point of
view, that Pope Paul the Fourth placed his works in
the Index. The Renascence restored him to ortho-
doxy so far that the Council of Trent gladly used the
miraculous legends of his later story to buttress the
church. His countrymen in Majorca cite Pope Leo
the Tenth as their authority for observing his festival
every thirtieth day of June.

What Goethe wrote of Reuchlin, a later marvel of
learning and truth-seeking, may well be said of
Lulli—

" Wer will sich ihm vergleichen?
Zu seiner Zeit ein Wunderzeichen."

May he live for us more and more in his successors,
who, since Georg Schmidt and John Vanderkemp,
Krapf and Rebmann, Peter Greig, Ross and Livingstone
went to Africa in these later days, have not counted
their lives dear unto them that the gospel of God
may be made known throughout the dark continent !
Raymund Lulli' s Great Elixir, an anonymous
dramatic poem, published by Pickering in 1869,
closes with these words in the missionary-alchemist's
lips : —

" Then hence ! seek out the lands that lie in darkness,
' And give thyself alone, for light ! O Lord,
I thank Thee for Thy gift of endless days.

The Spirit calleth me — I know not whither !
To work some holy work — I know not where ! "

RAYMUND LULLI. 33

Raymund Lulli was the Augustine of the thirteenth
century ; at the close of the nineteenth he still yields
an example and a stimulus, which may be summed
up in these words from his own great book : " He
who loves not lives not ; he who lives by the Life
cannot die."

The latest visitor to Palma describes the city of
Raymund Lulli as it was on Christmas Eve 1898 : —

" Palma is a city of about 60,000 inhabitants,
beautiful indeed for situation, washed by the blue
waters of the Mediterranean, and protected by the
rugged, purple mountains that rise behind the town
to a height of from 5,000 to 7,000 feet. There are
numerous fine churches, and a massive cathedral,
dating from the thirteenth century. From the top
of the high tower a splendid view was obtained of
the city and the surrounding district. The whole
place is, of course, given up to Romanism, and is
under the rule of Spain. As far as I am aware,
there is no evangelical work there except a small
effort of the Wesleyans, and even this appears to be
suspended just now.

" The outward and material beauty of this lovely
spot is in strong contrast with the inward moral and
spiritual darkness. Our hearts yearned for the Light
of the World to be known there. As we visited one
of the churches, that of San Francisco, we found there
a memorial to Raymund Lulli. One was stirred
afresh at the memory of such a one, in whom the
light and love of the gospel burned so brightly in

(1.006) 3

34 RAYMUND LULLI.

the thirteenth century. Lulli ! the Augustine of the
Middle Ages, saint, scholar, philosopher, and mis-
sionary, yea, and martyr too. He awoke from the
sleep of sin, arose from the dust of death ; on him
Christ shined and gave him light. Then followed
study, research, and prayer, ending in the journeys to
preach Christ to the Moslems of Tunis and Algeria1
where, after noble testimony given, and souls won
from Islam, the aged apostolic man fell a victim to
Moslem hatred of the gospel. And they stoned
Raymund Lulli calling upon Christ. After the lapse
of six centuries we stood on his native shore, about to
travel to Tunis as he did, to find it still, as he did
then, fast bound in the awful bondage of Islam,
though, thank God, there are now rays of gospel
light. As we travel his path we pray, ' 0 God, to us
may grace be given to follow in his train.' "

These passages from the genuine writings of the-
missionary-mystic have an abiding power and beauty,,
especially in the original Latin : —

" Let Christians, consumed with a burning love
for the cause of faith, but consider that since no-
thing has power to withstand the truth, which by
the strength of arguments is mighty over all things*
they can, with God's help and by His might, bring
back the infidels to the way of faith. Thus the
precious name of our Lord Jesus, which is in most
regions of the world still unknown to men, may be
proclaimed and adored."

BAYMUND LULLI. 35

" As my book (Ars Magna) was finished on the
vigils of John the Baptist, who was the herald of the
light, and with his finger pointed to Him who is the
True Light, so may it please our Lord Jesus Christ
to kindle a new light of the world which may guide
unbelievers to their conversion, that they, with us,
may go forth to meet the Lord Jesus Christ, to whom
be honour and praise, world without end."

" A true servant of Christ, who has experienced
the truth of the Catholic faith, ought not to be
appalled by the fear of death when he may lead
souls to salvation."

" I had a wife and children ; I was tolerably rich ;
I led a secular life. All these things I cheerfully
resigned for the sake of promoting the common good
and diffusing the holy faith. I learned Arabic ; I
have several times gone abroad to preach the gospel
to the Saracens; I have for the sake of the faith
been cast into prison and scourged ; I have laboured
forty-five years to gain over the shepherds of the
church and princes of Europe to the common good of
Christendom. Now I am old and poor, but still I
am intent on the same object. I will persevere in
it till death, if the Lord Himself permits it."

" Thy servant would choose, if it please Thee, not
to die a natural death ; he would prefer that his life
should end in the glow of love, as Thou didst, in love,
offer up Thy life for us."

" Thy servant is ready to offer up himself and to
pour out his blood for Thee. May it please Thee,

36 RAYMUND LULLI.

therefore, ere he comes to die, so to unite him to
Thyself that he, by meditation and love, may never
be separated from Thee."

" Lord of heaven, Father of all times, when Thou
didst send Thy Son to take upon Him human nature,
He and His apostles lived in outward peace with
Jews, Pharisees, and other men. Of this peace they
availed themselves to bring the erring to the know-
ledge of the truth and to a communion of spirit with
themselves. And so, after Thy example, should
Christians conduct themselves towards the Saracens."

" Elevate thy knowledge, and thy love will be
elevated. Heaven is not so lofty as the love of a
holy man. The more thou wilt labour to rise up-
ward, the more shalt thou rise upward."

" The Christians lend no aid to the conversion of
the Mohammedans ; hence it comes to pass that for
one Saracen who becomes a Christian, ten Christians
and more become Mohammedans. It becomes those
in power to consider what the end will be of such a
state of things. God will not be mocked."

" O Thou true Light of all lights, as Thy grace
through the true faith has enriched Christians before
unbelievers, so they are bound to demonstrate the
true faith to unbelievers. But since we, O Lord, are
occupied with vain things, we forget our obligation
to love unbelievers, to help them, and to guide them,
since through our fault they remain blind in the
darkness of unbelief. Hence they will accuse us to
Thee, O Lord, at the day of judgment."

RAYMUND LULLI.

37

" If the churches of wood and stone and earth are
beautiful, the Holy Church, which consists of the
souls of just Catholic men, would be far more beau-
tiful if there were men acquainted with different
languages who would go through the earth, that un-
righteous and unbelieving men might become praisers
of Thy glorious Trinity, and of Thy blessed humanity,
and of Thy painful passion."

" Often I have sought Thee on the crucifix, and
my bodily eyes could not find Thee there. I have
sought thee with the eyes of my soul, and by think-
ing and remembering my soul has found Thee ; and as
soon as I found Thee my heart began to grow warm
with the glow of love, and my eyes to shed tears,
and iny mouth to praise Thee."

" All gold is not to be compared with a sigh of
holy desire."

" Desire, and thou wilt live."

II.

WILLIAM CAREY.

(1761-1834.)
ENGLISH FOUNDER OF THE MODERN MISSIONARY ENTERPRISE.

FOUR centuries and a half span the history of
Christendom from the death of Raymund Lulli
to the birth of William Carey, in 1761, in the obscure
English village of Paulerspury. The world was
waiting, unconsciously but not the less really, for the
event when, in 1792, Carey founded his Society for
Propagating the Gospel among the Heathen.

1. The time was the third of three epochs, when
the human race made a distinct leap upward. The
first of these was in the years B.C. 55 to A.D. 51, in
the former of which Julius Caesar landed in Great
Britain, and in the latter, St. Paul, the apostle of the
nations, passed from Asia into Greece. Europe, and
particularly the English-speaking peoples, then entered
on the missionary career which has made them the
guides of the dark races to Christ. 2. The second
of these new-birth times of the race was from 1492
to 1534, when Columbus revealed America; India
was opened up to Europe : Erasmus gave to his age

WILLIAM CAREY, AT FIFTY.

WILLIAM CAREY. 39

the New Testament in the original Greek, with a
Latin translation of his own ; and Luther published
the vernacular Bible, which is in every land "The
Great Missionary." Europe thus Christianized, and
Its churches anew vitalized by the living oracles of
God — a double process which occupied eighteen cen-
turies— had not begun its appointed duty, as the chosen
servant of the Lord, of evangelizing the world, which
lay in dumb helplessness and pathetic need. 3. The
third epoch, covering the years 1779—1792, is marked
by the names of two men, William Carey and George
Washington. In 1779 the former, a journeyman
cobbler, eighteen years of age, began to pray every
clay, and to work for the salvation of the heathen and
the freedom of the slaves; in 1792 his prayers were
answered in the first defeat of the slave-traders by
the English Parliament, and in the foundation of the
society which sent him forth, the first Englishman of
modern times, to give the gospel to the peoples of
Asia. In 1782 George Washington's work had been
accepted by Great Britain in the Treaty of Paris ; and
the United States of America, independent for ever,
became the second great factor in the evangelizing of
the world. The same epoch was that of the French
Revolution. On its secular side an eruptive force
which has not yet spent its influence, it was divorced
from religion ; while the American Revolution was
saturated with the salt of Christianity by its Puritan
fathers. On the spiritual side the French Revolution
was the foe of the missionary enterprise, becoming to

40

WILLIAM CAREY.

the new Christian revival much that the apostasy of
Julian had vainly hoped to be to the Pauline apos-
tolate, and all that the Mohammedan apostasy has
been to the churches of Chrysostom, Nestorius, and
Augustine.

THE THREE NEW BIRTH EPOCHS.

B.O. 55— A. D. 51.

JULIUS C.SSAR
opened Great Britain,
the missionary centre
of English - speaking
world-rulers. PAUL
revealed Christ to the
West through Greece.
The NEW TESTAMENT
Revelation at work.

A.D. 1492-1534.
COLUMBUS opened
America, and India fol-
lowed. ERASMUS and
LUTHER reformed the
church and gave the
world a vernacular Bible
as "The Great Mission-
ary," basing all on the
Nicene Creed of the
Church, Apostolic and
Catholic.

A.D. 1779-1792.
WASHINGTON made
the United States the
second missionary
centre. WILLIAM CAREY
prayed for slaves and
heathen, and became
the first English mis-
sionary and Bible trans-
lator for Asia, during
the Apostasy of the
French Revolution.

We see the Lord's leisure working through the first
two epochs slowly, because the faith of the Church
was so weak, its love so little, its obedience so fitful.
We who are entering the second century of the third
epoch are the children of the men who saw William
Carey and upheld his hands, who caught his spirit
and created the missionary organizations of the pres-
ent day. The world is older and needier, and sal-
vation is nearer than when first we believed. Are
we, in the opening years of the new century, to rest
content without proving the other side of God's eter-
nity— the Lord's haste : " One day is as a thousand
years " ?

This was the position of the founder of modern

WILLIAM CAREY. 41

missions in relation to the history of the world and
of the Church of Christ. Not less distinct was it as
to the literature of the English language, which, by
preaching and teaching, by translating and printing,
he was to anticipate all others in giving to Southern
Asia. He came from a corner of the Midlands in
which the poet of nature and of Christian philan-
thropy had found a refuge. As a lad he studied
theology, and learned to lead the prayers of Christian
men and women under SutcliflT, in Olney, not a stone's-
throw from the Orchard House of William Cowper
and Mrs. TJnwin. It was in writing his sixty-eight
Olney Hymns that Cowper's genius recognized itself.
It was in the seven years from 1780-86 that he
poured forth his Progress of Error, his Truth, his
Table Talk, his Expostulation, his Hope, his Charity,
his Conversation, his Retirement, and then The Task,
which placed him for ever in the rare position of the
poet's poet, so that Mrs. Browning sang at his grave :

" O poets, from a maniac's tongue was poured the deathless singing !
O Christians, at your cross of hope a hopeless band was clinging !
O men, this man in brotherhood your weary paths beguiling,
Groaned inly while he taught you peace, and died while ye were
smiling ! "

Cowper heads the procession of the century's poets
and prose writers with his hymns of self-surrender,
his strains of hope, his trumpet-call for the slave, his
praise of the evangelicals whom the world despised,
his assertion of the right of every man to know the
love of God in Christ.

If the world was waiting: for such a man as William

42 WILLIAM CAREY.

Carey, the church was asleep. In England the Wes-
leys and Whitefield, in Scotland the " Marrow " divines
and Secession fathers, in South India such workers as
Schwartz, in ice-bound America and the West Indies
the devotion of the Moravian Brethren, had led Cow-
per to sing of the first echo of gospel-preaching : —

" That sound bespeaks salvation on its way,
The triumph of a life-restoring1 day ;
'Tis heard where England's Eastern glory shines,
And in the gulfs of her Cornubian mines,
And still it spreads."

When Carey himself, four years after, wrote his
survey of the religious state of the world, the only
names of what would now be called foreign mission-
aries that he could give were, Mr. Eliot of New
England, so long before as 1632 ; Mr. David Brainerd,
who did not live long enough to dispense with an
interpreter; Mr. Kirkland and Mr. Sergeant. John
Wesley is named as having " lately made an effort in
the West Indies ; " but a generation was to pass
before the Methodists, who had a missionary of some
foresight in Coke, were to follow the example of
Carey's Society, about 1817. Not an Englishman
could be found to be sent forth by the Church Mis-
sionary Society till the same year. The Church of
Scotland heard foreign missions denounced as pre-
posterous by a minister whom it raised to the chair
of Moderator of its General Assembly; while Dr.
John Erskine, the friend of Sir Walter Scott and
correspondent of Carey, was one of the few who
protested against such blasphemy. Carey stood alone.

WILLIAM CAREY. 43

He took the thirteen long years of his early manhood
— from 1779, when he began to pray, to 1792 — to
convince twelve ministers and laymen of the North-
amptonshire Union, while to the last he failed to move
the Baptist leaders in London to do anything. He
found sympathizers rather in Church of England
evangelicals like John Newton, Charles Simeon, and
Haweis of Oldwinkle ; in Anglo-Indians like Charles
Grant and the Clapham men, whom he influenced ;
and in the ministers and elders of Scottish Presby-
terianism, who worked outside of the church, or, like
the Haldanes, left it in disgust. Andrew Fuller,
when he was roused by the missionary enterprise from
that spiritual lethargy of which he complained, was
the best colleague and secretary ever an evangelist
had ; but he was slow to convince at the first. The
elder Ryland publicly rebuked the " young man " who
had dared to suggest that these poor Midland Baptists
should ever discuss the duty of converting the world.
The one friend Carey had was the " seraphic " Pearce
of Birmingham, and he was dying of hereditary
disease, else he might have accompanied him to
Bengal.

When these men did become his coadjutors, they
were generous and humble enough ; nor was his
stronger colleague in the work in Serampore, Dr.
Joshua Marshman, less so as they reviewed the won-
derful history long after. What did Andrew Fuller
write as the very first words of No. 1 of the Periodical
Accounts, when he published a narrative of the first

44 WILLIAM CAREY.

establishment of the society ? " The origin of this
society will be found in the workings of our brother
Carey's mind, which for the last nine or ten years
has been directed to this object with very little inter-
mission. His heart appears to have been set on the
conversion of the heathen before he came to reside
at Moulton in 1786." But Carey's favourite sister
carries back his concern for the millions ignorant of
Jesus Christ almost to the time of his conversion ;
when, having given himself, he must needs save
others. His wife's sister, who accompanied them to
India, " was witness to the extreme anxiety of Mr.
Carey on the subject" long before any steps were
thought of for establishing a foreign mission. She
gives us the significant picture of the young shoe-
maker, her father's apprentice and successor, " standing
motionless for an hour or more in the middle of a
path in the garden, abstracted from outward objects
by the ' working ' of a mind that had begun to devote
itself to a vast and newly contemplated project."

This originality of William Carey under the oppo-
sition of the learning and the ecclesiasticism of his
time must be understood, not only that justice may
be done to the most modest of men, but that we may
see the direct operation of the Spirit of God, who
called him, as the Master had called to the Divine
apostolate the fishermen and the tax-gatherer of Gali-
lee. Like Daniel, he " was greatly beloved," and, like
Cornelius, who " prayed to God alway," it was said of
him by the heavenly watchers, " Behold, he prayeth ! "

WILLIAM CAREY. 45

Not even in the Scriptures is there a clearer case of
a providential call through prayer to a world-wide
enterprise than the Carey chapter of the past century's
continuation of the Acts of the Apostles. Let us
look at it.

Three times in the opening third of the eighteenth
century the British people in the United Kingdom
and in America observed the first national prayer-
concert on record — in 1712, at the critical juncture
which ended in the Protestant succession in the House
of Hanover; in 1732, and again in 1735. The two
last prayer-concerts were observed in Scotland, with
the result that in 1742 great revivals of religion
quickened the ministers and people of its western
counties. The ministers who had received the new
light resolved to make the union perpetual, and to
extend it all over Great Britain and America as a
foreign mission union. They called it a " concert to
promote more abundant application to a duty that is
perpetually binding — prayer that our God's Kingdom
limy come, joined with praises." The time was every
Saturday evening and Sunday morning, and more
solemnly on the first Tuesday of every quarter, begin-
ning with February 1746. The memorial was sent
to Jonathan Edwards, A.M., then " minister of the
gospel in Northampton, New England," and five hun-
dred copies were distributed in almost every county
in what was then known as the Massachusetts Bay,
and in other provinces. The year after Jonathan
Edwards wrote, and five Boston ministers published,

46 WILLIAM CAKEY.

with a preface, An Humble Attempt to Promote
Explicit Agreement and Visible Union of God's
People in Extraordinary Prayer for the Revival of
Religion and the Advancement of Christ's Kingdom
on Earth, Pursuant to Scripture Promises and Pro-
phecies Concerning the Last Time. The five ministers
declined to be bound by Edwards's " ingenious obser-
vations on the prophecies," but added, " If such a
terrible time is coming in Europe, which we, in
defending America, are likely to share in, the more
need we have of joining in earnest and constant
prayers for extraordinary suffering graces for ourselves
and others." The American and French Revolutions
more than justified the watchful instincts of the man
who, as saint and thinker, was without a rival in any
land.

The pentecostal spirit that breathed from Scottish
Cambuslang to New England's Northampton, was
wafted back again by prayer to " Northampton in
Old England." In 1784 the association of Baptist
ministers and messengers in the counties of North-
ampton, Leicester, etc., meeting at Nottingham, re-
solved on the first Monday evening in every calendar
month to pray for the general revival and spread of
religion. January 21, 1788, was kept as a private
fast in John Ryland's study, when, as his diary

records, "Brethren Fuller, Sutcliff, Carey, and I

each prayed twice — Carey with singular enlargement
and pungency. Our chief design was to implore a
revival of the power of godliness in our own souls, in

WILLIAM CAREY. 47

our churches, and in the church at large." To War-
wickshire and Yorkshire, and among Catholic Chris-
tians, the concert spread, till, on May 4, 1789, John
Sutcliff sent forth from Olney his reprint of the work
of Jonathan Edwards. Carey had been baptized in
the Nene at Northampton, below Doddridge's meeting-
house, in 1783, and had anticipated Ryland and
Sutcliff by a year in his praying for the whole world.
When he published his now famous Inquiry, he
declared that the eight years' concert of prayer had
led to the opening of lands to missions, the spread of
civil and religious liberty, and the noble effort made to
abolish the inhuman slave-trade. But he added what,
up to that time, no English-speaking Christian, not
even Edwards, had attempted : " Suppose a company
of serious Christians, ministers, and private persons,
were to form themselves into a society ? "

Prayer was the expecting of great things from
God ; the society, and Carey's going forth to India as
its first missionary, was the attempting great things
for God. At Nottingham, on May 31, 1792, after
publishing his Inquiry, he preached from Isaiah liv.
2, 3, the great sermon which so clearly proved " the
criminality of our supineness in the cause of God," as
Ryland confessed, that Fuller and he both yielded.
At Kettering, on October 2, 1792, the ministers'
meeting founded Carey's Society of members, sub-
scribing £10 at once, or 10s. 6d. annually, with
this committee of five, three to be empowered ta
act — John Ryland, Reynold Hogg (treasurer), Will-

48 WILLIAM CAREY.

iam Carey, John Sutcliff, and Andrew Fuller (secre-
tary).

Thus, by catholic prayer, Scotland began, New
England continued, and the English shoemaker,
William Carey, by his society, completed the modern
missionary enterprise of 1792. Where was he to
begin ?

The same hand which guided Columbus to America
when he set out for India, led William Carey to India
when he had desired to go to Tahiti. So, three-
quarters of a century later, David Livingstone deter-
mined to be a medical missionary to the Chinese, but
God kept him for Africa. When Carey was mastering
seven languages, as he sat in his cobbler's stall at
Hackleton and Moulton, or among his flowers and
birds opposite his chapel in Harvey Lane, Leicester,
the surgeon of an East Indiaman, John Thomas, was
rudely trying to convert the natives of Calcutta and
Bengal. He had no scholarship, and little common
sense, but he yearned for the souls of men, and in his
three voyages he had learned the local facts. Filled
with these, he met Carey, when they embraced each
other with tears of joy, and Bengal was chosen as the
scene of the mission. Carey and Thomas went forth,
two together, one an ordained and the other a medical
missionary, with their families, and £150 a year
between them, to win to Christ the Hindus and
Mohammedans, first of a Province in which these now
number eighty millions, then of all Northern, Central,
and Western India, and then of the half of Asia,

WILLIAM CAREY. 49

from the Gulf of Persia to the Yellow Sea of China.
While we thank God for Carey's faith and love,
which the delays of twelve years had only intensified,
let us not blame the thirteen ministers who, at Ket-
tering, subscribed £13, 2s. 6d. wherewith this mighty
enterprise was begun.* As with a few loaves and
fishes the Son of Man fed the multitudes of His day
again and again in the wilderness, so the Risen Lord
and Reigning King multiplied the first mites then
cast into His treasury, till before he died Carey saw
them grow to £400,000 a year. And now, after a
century, we reckon them at £3,250,000 a year, and
count that all too small. Carey's minimum for " every
person" was 10s. 6d. a year, which these poor strug-
gling ministers more than doubled at starting ; and if
every communicant of the evangelical churches had
given even the minimum in the last hundred years,
there would not be a thousand millions of human
beings alive who know not Christ. It was the poor
of Christ's flock who sent forth the first English-

* This is the ever memorable list of the pioneer subscribers : —

John Ryland, Northampton £2 2 0

Reynold Hogg, Thrapstone 220

John Sutcliff, Olney 110

Andrew Fuller, Kettering 110

Abraham Greenwood, Oakham 110

Edward Sharman, Cottesbrook 110

Joshua Burton, Foxton 0 10 6

Samuel Pearce, Birmingham 110

Thomas Blundell, Arnsby 0 10 6

William Heighten, Road 0 10 6

John Eyres, Braybrook 0 10 6

Joseph Timms, Kettering 110

A Contributor, name not recorded (Carey ?).... 0 10 6
(1,006) 4.

50 WILLIAM CAREY.

speaking missionaries, and who have supported their
successors all through the century. It is still the
comparatively poor who raise every year the three
and a quarter millions sterling administered by the
missionary churches and societies.

William Carey was thirty-three years of age when,
on November 10, 1793, he landed at Calcutta, and
began there the forty-one years of his missionary
career. After months of poverty and hardship, caus-
ing misery to his wife which soon affected her reason,
yet himself ever working for his Master among the
natives, Carey found himself nominally an indigo
planter in the service of the godly Bengal civilian
of Malda, George Udny, of a famous Scots family,
on £250 a year. No apprenticeship could have
been better than the seven years which he spent
among the Hindus of the district now known as
Dinajpore. He had been ejected from the East
India Company's ship in which his first passage
had been taken, and had reached Calcutta un-
observed in a Danish vessel. As a missionary he
would not have been allowed to land, or, having
landed, he would have been deported as some of his
successors were. As a planter, daily doing missionary
work, he was not interfered with ; while he not only
supported himself at no cost to his society, which he
urged to send missionaries to Africa with the old
salaries of Thomas and himself, .but he gave more
than half his income to extend his own mission.
The self-supporting system was that on which the

WILLIAM CAREY. 51

only evangelical missionary agency then known —
that of the Moravian Brethren — was conducted ; and
Carey and his colleagues so carried it out till they
died that they personally gave £90,000 to their mission.
The first letters of Carey and Thomas were not
received by Andrew Fuller, the secretary, till the end
of July 1794, and they were little more than a
modest record of toil at the languages, of conversa-
tions with the natives, of hardships from the climate,
and of the hypocrisy of the one Bengali whom
Thomas had previously attached to himself as a
catechumen and interpreter, Ram Bose. But Carey's
faith and sacrifice lighted up the whole evangelical
world of Great Britain — Anglican, Nonconformist,
and Presbyterian — when Fuller published No. I.
of his Periodical Accounts relative to the Baptist
Missionary Society, following Francke's Pietist ex-
ample of 1710. Charles Grant, John Newton, and
the Clapham men in London, and Charles Simeon in
Cambridge, were delighted, and resolved to renew
their former attempt, which in a few years resulted
in the establishment of the Church Missionary So-
ciety. Ryland, in Bristol, called friends like Dr.
Bogue to rejoice with him and spread Carey's letters
before the Lord, so that the London Missionary
Society soon sprang into being. In the far north Dr.
Erskine and Greville Ewing founded the Scottish
Missionary Society ; and Robert Haldane, selling
the beautiful estate of Airthrey, in the Ochils, laid
£25,000 at the Lord's feet. Every true Christian

52 WILLIAM CAREY.

in the land was moved as successive numbers of the
Periodical Accounts appeared, till in the two Quar-
terlies Sydney Smith scoffed and Southey rebuked
him, while even the doubting churches began to
deluge Parliament with petitions, which ended in
the comparative toleration secured by the East India
Company's charter of 1813.

Carey's own society was not idle, for Fuller and
Ryland were its executive, who had vowed, by prayer
and toil, to hold the ropes while he worked below in
the gold mine of the unconverted souls of the millions
of Southern Asia. Before the eighteenth century
closed four colleagues and their families were sent
out to him ; but going as missionaries, they could
not then sail in a British ship or land on the East
India Company's territory without the licence or
passport refused them. Again the hand of God
appeared guiding the infant mission. At the very
time when Carey's position in the Company's territory
was becoming so intolerable that he seriously pro-
posed to cross the Himalayan frontier into Bhootan,
Charles Grant, a director and twice chairman of the
Company, advised the four to seek the protection of
the Danish flag at Serampore, fourteen miles up the
Hoogli from Calcutta. They shipped in an American
vessel, the Criterion, of which a Presbyterian elder
of Philadelphia, Captain Wickes, was captain; he
sent them off in boats just before entering the port
of Calcutta, and they landed without difficulty at
Serampore on the "Lord's day, October 13, 1799."

WILLIAM CAREY. 53

Next Lord's day the Danish governor, with his staff,
worshipped at their first service. Denmark ever
after protected them, and has not ceased to be proud
of its trust up to the present sovereign, although, in
1845, Serampore became British by purchase. Under
a Danish passport, Ward, whom Carey himself had
chosen when a printer and editor at Derby, went off
to Dinajpore to persuade him to share the security
of such a centre. January 10, 1800, found the five,
afterwards joined by Thomas occasionally, united in
loving fellowship and toil in what has been called
the Canterbury of Asia.

When Carey transferred his India mission to the
foreign centre of Serampore he was in the perfection
of his powers. Forty years of age ; seasoned to the
climate ; master of the great Hindu languages of
East and West, Bengali and Marathi, and having
the key of Sanskrit from which they spring ; know-
ing and loving the people of every class, especially
the peasantry, artisans, and Brahmans ; familiar with
their intellectual and economic condition, their re-
sources and agricultural wants ; in command of the
printing press and all its appliances ; having trans-
lated the New Testament and written vernacular
works ; above all, yearning for the salvation of every
man the more he knew the misery and the ignorance
of all, William Carey stands before us at the opening
of the nineteenth century the greatest of the thou-
sands whom Evangelical Christendom has sent to the
conquest of the world.

54 WILLIAM CAREY.

For the six missionaries and their families Fuller
had promised £360 a year; but Carey had not been
with them more than eight days when they took the
first steps to form a Brotherhood, by adopting " a set
of rules for the government of the family." On the
early death of three of them, and as the others made
the common fund not only self-supporting, but the
means of planting new missions, their agreement
took the form of 1805, spiritual and administrative,
under which, in loving unity, they sought to win
Asia for Christ. Of their eleven " great principles "
this was the first : " It is absolutely necessary that
we set an infinite value on immortal souls ; " and
this the tenth : " That we be constant in prayer and
the cultivation of personal religion, to fit us for the
discharge of these laborious and unutterably impor-
tant labours. Let us often look at Brainerd, in the
woods of America, pouring out his very soul before
God for the perishing heathen, without whose sal-
vation nothing could make him happy." In the
eleventh we again trace Carey's experience and
language : " No private family ever enjoyed a greater
portion of happiness than we have done since we
resolved to have all things in common. If we are
enabled to persevere, we may hope that multitudes
of converted souls will have reason to bless God to
all eternity for sending His gospel into this country."

Krishna Pal was the first of these "multitudes,"
ascertained by the India census of February 1891
to be 2,284,000, or above two millions, if we confine

WILLIAM CAREY. 65

ourselves to natives, besides the millions of redeemed
Asiatics who have joined the multitude which no
man can number. He was an intelligent adult only
a few years younger than Carey; a carpenter who
read one of Carey's tracts as he lay with a dislocated
arm ; an inquirer whom Thomas healed, and who
came, the first-fruit of Bible and medical missions, to
Jesus. He became a missionary to his countrymen
in Calcutta and Assam, and a writer of such hymns
as that which, in its English version, many sing
besides those who use the Baptist Hymnal : —

" O thou, my soul, forget no more
The Friend who all thy misery bore :
Let every idol be forgot ;
But oh, my soul, forget Him not ! "

Krishna Pal's baptism, along with one of Carey's
sons, in the broad Hoogli River, beside the mission
house, on the last Sabbath of 1800, in presence of
the Danish governor and his native subjects, was to
the long-waiting and often disappointed missionary
of eight years' standing an event " of great joy. I
had the happiness to desecrate the Gunga (Ganges)

by baptizing the first Hindu I addressed the

people in Bengali, having sung a Bengali translation
of the hymn ' Jesus, and shall it ever be ? ' and
engaging in prayer after the address, I administered
the ordinance of the Lord's Supper." Converts
followed slowly at first, and then faster from all
castes and classes — from Brahmans as well as Mo-
hammedans ; from Eurasians and Europeans ; from

56 WILLIAM CAREY.

English soldiers and high officers. Sir Henry Have-
lock and Sir Donald McLeod were of the last class.
Calcutta city and its neighbourhood became quite as
much the scene of his missionary labours as Danish
Serampore, for in the most intolerant times Carey, as
professor in Lord Wellesley's College of Fort William,
was to the authorities a persona grata, and as the
years went on active opposition ceased. Like every
wise missionary since St. Paul, and unlike many igno-
rant critics of missions even in the present day, Carey
followed every method, if by any means he might
win men and women and their children to Christ.

But his three methods of evangelizing the natives
and Eurasians were teaching, preaching, and trans-
lating. From the first he and Dr. Marshman opened
schools, Bengali and English. From the first he and
all his coadjutors, English and Bengali, preached
Christ in season and out of season in the country
languages. Carey's college, paid for out of his earn-
ings as professor chiefly, is still the noblest educa-
tional building in India. He never depreciated
educational evangelizing based on grants-in-aid from
the State, which he was the first to take, and he
encouraged young Alexander Duff to follow the same
method in happier circumstances in the metropolis
of Calcutta.

When, in his great work, the Annals of the En-
glish Bible, Christopher Anderson reviewed the prin-
cipal translations of Holy Scripture which Carey had
made into the languages of the peoples of India and

WILLIAM CAREY. 57

Southern Asia, he declared that that generation lived
too near the object to be able to descry the propor-
tions or estimate the value of the work. " Fifty
years hence the character of this extraordinary and
humble man will be more correctly appreciated."
Dr. F. A. Cox, the historian of the first half century
of the Baptist Missionary Society, wrote about the
same time that Carey might have been a Luther or
a Newton had he lived in their age, " but his facul-
ties, consecrated by religion to a still higher end,
have gained for him the sublime distinction of having
been the translator of the Scriptures and the bene-
factor of Asia." Catholic and evangelical Christen-
dom, after another half century, gratefully adopts
the eulogy as its own.

As a man and a missionary William Carey's forty-
one years' apostolate in India formed an all-round
career. His plodding — the only merit he would
admit ; his natural genius ; his consecration to the
highest good of the dark races ; his faith in God and
personal love to Jesus Christ ; his splendid health
and capacity for patient toil ; his simple self-denial,
free alike from consciousness and asceticism for its
own sake ; his chivalrous affection to family and
friends, and his courtesy to his friends' enemies — he
had none of his own — all constitute a character
nearer perfectness than any since the inspired John
died at Ephesus. But if analysis leads us to study
each great service that he was called by the Spirit
of God to render to the church and the world, we

58 WILLIAM CAREY.

have no difficulty in selecting these two as the
greatest — the founding of his society in 1792, and
the translation of the Scriptures into thirty-six Asiatic
languages. If Robert Hall could, amid the contro-
versies of his lifetime, declare Carey to have been,
even then, " the instrument of diffusing more religious
knowledge than has fallen to the lot of any indi-
vidual since the Reformation," and if Southey could
challenge his own Church of England, all combined,
to show the like, what shall be the verdict of evan-
gelical Christendom now ?

Carey was the pioneer translator of the Word of
God into the languages of Southern Asia in this
sense, that he was the first — except into Tamil and
Telugu — and that, not knowing how soon he might
be called away, he must make haste to give every
people the good news of God in their own tongue.
He worked night and day for this end, while neglect-
ing no other imperative duty except his personal
correspondence. To one lady he excused his silence
thus — that every letter he wrote meant the sacrifice
of a chapter of the Bengali Bible !

The providence of God had, unconsciously, trained
him for this work far more effectually than if he had
gone to college like Henry Martyn. When, a thought-
less boy in the church of which his father was clerk
and schoolmaster, he knew the Scriptures. When, at
eighteen, he sought food for his new spiritual life
among the Nonconformists, he so studied the Bible
for himself that he " formed his own system " of

WILLIAM CAREY. 59

belief from its self-evidence or self -revealing contents,
and found in it what all the reformers and univer-
sities of the past centuries had failed to see — the
missionary call. As the youth learned each new
language, he read his daily morning chapter in it, till
the number became seven. He might preach with
the voice and teach with the lips, and the effect might
pass away with his own life, which must be brief at
the longest. But his translations of the Scriptures,
the first into the Oriental vernaculars, would, if once
made, be improved on by others, and would carry the
message of God to man far and wide where no mis-
sionary could go, and down through the ages when
the pioneer was forgotten. Carey loved to preach,
but he thirsted to translate. He worked sixteen
hours out of every twenty-four, because he hasted to
send out from the press the portions and then the
whole of the vernacular Bible, while neglecting no
other department of the missionary's duty that fell
to him. And God so accepted His servant's work
that his holy ambition was realized beyond all his
yearning, and in a rapture of thanksgiving he said to
Marshman as he lay a-dying : " I have not a wish
left unsatisfied." God so blessed His servant's self-
denial and toil that He enabled him to contribute
personally £46,625 to the creation and extension
of the Serampore Mission, so that he saw before
his death "twenty-six gospel churches planted in
India within an area of about eight hundred
miles, and above forty labouring brethren raised up

60 WILLIAM CAREY.

on the spot amid them," as his surviving colleague
wrote.

Let it not be supposed, however, that Carey ne-
glected either the erudition of scholarship or the
delicate variations of literary style and colloquial
idiom in his Orientalism. Comparative philology
was only coming to the birth as a science in his
day, and his is the merit of having done more to
prepare the data for its generalizations, as well as
to apply its laws to the mastering of other tongues,
than any contemporary or predecessor. Sir William
Jones, the Christian judge, who died all too early
at thirty-four, alone was before him. Sir Charles
Wilkins and the elder Halhed had made the first
translations from the Sanskrit and the Persian, and
the former had cut the first Bengali types. Henry
Colebrooke, greater than all, and inspirer of the
German Orientalists, was Carey's immediate contem-
porary and sometimes fellow-worker. The slightly
later scholar, Horace Hayman Wilson, who became
first Boden Professor of Sanskrit at Oxford, and was
no friend of Missions, has more warmly eulogized
Carey's Sanskrit scholarship and fluent and correct
speech than any other, remarking that " it was not
in Dr. Carey's nature to volunteer a display of his
erudition ; " the marvel is how even he could find
time for his translations of the Sanskrit epics, the
metaphysical treatises, and still more for his many
and magnificent dictionaries and grammars. But
the motive accounts for it all when he confesses,

WILLIAM CAREY. 61

in 1811, in reference to his Universal Dictionary
of the Oriental Languages Derived from the Sanskrit,
which was burned in the great fire of the Serampore
Press soon after, the desire "to assist biblical students
to correct the translation of the Bible in the Oriental
languages after we are dead."

His knowledge of the many dialects and even
patois of the widespread Bengali and Hindi peoples
was unexampled, and has probably never since been
equalled. For he was a missionary who daily worked
among them, and among the lowest as well as highest
classes of them. He had facilities for learning their
very slang and vocabulary of abuse, which no one
has ever since possessed in Bengal save the revenue
settlement officials who may happen to love lan-
guages, and the people in other provinces. That rare
book, Dialogues Intended to Facilitate the Acquiring
of the Bengalee Language, with its curious preface,
published by Carey in 1818, throws a flood of light
on the life and beliefs of the eighty millions even at
the present day, too long neglected. In one hundred
and thirteen parallel pages we have the talk of every
class, learned and illiterate; the "grave style" and
the " common talk of labouring people," the language
of women " considerably differing from that of the
men, especially in their quarrels;" the proverbial
expressions and the very irregular talk of fishermen.
Some of it is almost too coarse for repetition even in
English ; but all, including dialogues which set forth
" the domestic economy of the country," forms a

62 WILLIAM CAREY.

priceless revelation of the inner life of the dumb
millions of Bengal, and no less a testimony to the
wonderfully human tenderness and minute knowledge
of the first English missionary to India. William
Carey used to exhaust three Pandits daily as his
amanuenses and fellow-workers. He had the power,
like some great generals, of falling asleep in a mo-
ment and for a fixed time. Each Pandit had instruc-
tions to rouse him for a new spell of work should he
not be awake at the hour ; and when the Oriental's
reluctance to summon a sleeper back to life pre-
vailed occasionally, the eager scholar never failed
to reprove him. Only then was the perfect temper
ruffled, for the translator had been allowed to steal
time from his work for God and for posterity.

If the science of comparative grammar had not
been formulated in Carey's time, still less was that
of biblical criticism in the modern sense dreamed of.
Theology, though the queen of the sciences, was then
as little studied as the active life of godliness was
pursued in Christian churches and communities.
Carey accomplished his splendid work with no appar-
atus criticus worthy of the name in those days, and
with the help of no commentary more critical than
Doddridge's Family Expositor, which had appeared
in 1738. His Greek concordance was always at
his side. An interesting parallel might be drawn
between him and Henry Martyn, his young contem-
porary and neighbour for a time, at the translating
work. As to Hebrew, like biblical criticism, a

WILLIAM CAREY. 63

scholarly knowledge of that on any extensive scale
is only now coming into existence; but Carey was
at the level of the best Hebraists of his day. The
grammar was known then ; exegetical methods are
of to-day. The problem which God gave to the
church in the evangelical revival a century ago was
that of evangelizing the dark races ; and to-day there
has been added that of consecrating all recent know-
ledge and critical inquiry by evangelical fidelity to
the true inspiration of the Scriptures. The more
that Carey toiled at his translating, the nearer he
was drawn to the Spirit of God, and the more his
faith was fed by the revelation and the testimony
of Jesus Christ.

William Carey's two greatest translations of the
Bible were that into Bengali for the blind millions,
and into Sanskrit for their blinder leaders. In four
years after landing at Calcutta he had made his first
experimental Bengali version of the New Testament
from the original Greek. After four revisions of
the MS., read to natives of all classes, he had received
his first printing-press. The printer landed at Seram-
pore in the person of William Ward ; and there, in
February 1801, the first edition of two thousand
copies appeared. Ward himself and Felix Carey set
up the types in nine months ; four Hindus worked
the press. The whole, on rough, country-made paper,
cost £620. The rare and precious volume is now a
curiosity as it rests on the shelves of Serampore
College Library. The first page in Matthew's Gospel

64 WILLIAM CAREY.

was struck off at press by Carey himself, and this
one Gospel was published at once, that the Bengalis
might not for a day want a complete and inspired
life of the only Redeemer of men. This first edition
was presented to King George the Third, at the
instance of Earl Spencer, owner of the great library
then at Althorp ; and the king replied : " I am
greatly pleased to find that any of my subjects are
employed in this manner." The whole Bengali Bible
appeared complete in 1809. Five editions of the
Old and eight editions of the New Testament were
revised by Carey before his death. As the first
sheets had been offered to God on the altar or com-
munion table by prayer in the first Bengali chapel,
so the venerable scholar took the first copy of the
last edition with him into the pulpit and addressed
his converts from it, from the words (in the Bengali),
" Lord, now lettest thou thy servant depart in peace,
for mine eyes have seen thy salvation," just two
years before the Lord lovingly answered the prayer.
But to the last he persisted in his ruling passion "now
and then to read a proof-sheet of the Scriptures." *

* Before Christ there were four translations of the Old Testament.
In the first eighteen Christian centuries there were continuous transla-
tions of the New Testament, all forming an evidence of Christianity
most powerful, which is true of no other book. When Carey began
his Bengali version there were hardly fifty translations of the Word,
the message of God to men, in existence. It is to him chiefly that
the fact is due that the Bible is now printed cheaply in the languages
of nine-tenths of the human race. The nineteenth century has seen the
50 translations increased to 406 in all the chief tongues of the race.
Yet there are still 300 of the obscure forms of speech, in tropical
Africa and elsewhere, into which Carey's successors must translate the
revelation of God to His sinful creatures.

WILLIAM CAREY. 65

Space fails me to tell the details or even to gener-
alize the romantic facts of William Carey's manifold
services to humanity, Indian administration, science
and manufactures, botany and forestry, agriculture
and horticulture, literature and education, the moral
advancement of society and mission economics. These
appeal to the men of science and of society, to the
statesmen and administrators, who rule three hundred
millions to-day, on lines which this friend of many
a Governor-General marked out, to all who love the
progress of man in any upward direction, to unite
with the whole church in grateful commemoration
of the founder and the father of missions more than
a hundred years ago. All may adopt the lines of a
contemporary, a man of the world, who knew him : —

"Thou'rt in our heart — with tresses thin and grey,

And eye that knew the Book of Life so well,
And brow serene, as thou were wont to stray
Amidst thy flowers — like Adam ere he fell. "

But the believing Christian will specially take to
his heart the last written message of the dying saint
on September 30, 1833: "As everything connected
with the full accomplishment of the divine promises
depends on the almighty power of God, pray that I
and all the ministers of the Word may take hold of
His strength, and go about our work as fully ex-
pecting the accomplishment of them all, which, how-
ever difficult and improbable it may appear, is certain,
as all the promises of God are in Him yea, and in
Him amen." Carey began the first modern mis-

U.OOG) 5

66 WILLIAM CAREY.

sionary century with " Expect Great Things ; Attempt
Great Things ; " he summons every Christian to enter
on the second not only fully expecting the accom-
plishment of all God's promises, but taking hold of
God's strength as we go about the work of evan-
gelizing the world.*

*Mr. John Taylor, Northampton, has published in a thin, illustrated
quarto (1899) an account of twenty-two of the Baptist Founders and
Pioneers of Modern Missions, by the Rev. James Culross, M.A., D.D.

III.
HANNAH MARSHMAN.

(1767-1847.)
FIRST WOMAN MISSIONARY TO WOMEN'.

THE first missionary to the women of India, and
indeed the first of all woman missionaries in
modern times, was Hannah Marshman. Born in
England in 1767, she spent forty-seven years of a
happy married life and a short widowhood in the
Baptist Brotherhood, formed by her husband, Joshua
Marshman, D.D., with Carey and Ward, at Serampore,
Bengal. There she died, at the ripe age of eighty
years, on March 1, 1847. Her life has never been
sketched, even by her distinguished eldest son, John
Clark Marshman, C.S.I., who, in 1859, published in
London The Life and Times of Carey, Marshman,
and Ward, Though the mother of twelve children,
Mrs. Marshman trained the six who survived for the
positions of usefulness and dignity which most of
them filled. She spent almost every day of her long
life, after she landed in India in the year 1799, in
educating the girls and the women of Bengal to know
and to serve Jesus Christ. She supplied to the Brother-

68 HANNAH MARSHMAN.

hood all the domestic comfort and much of the loving
harmony without which her husband and Carey and
their associates could not have accomplished half of
what the Spirit of God enabled them to do for the
highest good of the peoples of India and South Asia.
She combined in a rare proportion the three graces of
love to Christ, benevolence to all for whom He died,
and prudence directed by a sound judgment. Of her
three daughters, the eldest married Mr. Williams, of
the Bengal Civil Service ; the second became the wife
successively of the great Danish botanist, Dr. Voigt,
and of the greater German scholar, Sir Dietrich
Brandis, chief of the Forestry Department of the
Government of India ; the third was wedded to the
heroic Christian soldier, Sir Henry Havelock, and was
honoured by the Queen-Empress of India with the
offer of a residence in Hampton Court Palace.

Hannah Shepherd, as her maiden name was, grand-
daughter of the Rev. John Clark, Baptist pastor of
Crockerton, in the English county of Wilts, was
married in the year 1791 to Joshua Marshman, then
twenty-three years of age. Self-educated, her husband
soon became known as a tutor in Bristol, in Hebrew,
Syriac, and the classical languages. One of his pupils,
Mr. Grant, he won over from infidelity, so that the
youth was accepted as a missionary of the Baptist
Society. Carey's Periodical Accounts soon fired the
heart of Marshman, and he resolved to join the mission
in Bengal. His young wife's prudence and care for
their two young children made her hesitate for a little,

HANNAH MARSHMAN.

Page 6r-

HANNAH MARSHMAN. 69

but soon she too " cordially " surrendered herself to
the Divine call. On October 13, 1799, the mission-
ary party landed at the Danish settlement of Seram-
pore, when, falling on their knees, Mr. Marshman led
them in blessing God for the safe voyage, and the
beginning of their mission to the millions of Hoogli
and Calcutta. They had sailed in the Criterion, of
which the Presbyterian elder, Captain Wickes, was
master and their lifelong friend. Acting on the advice
of the Christian director of the East India Company,
Charles Grant, they had avoided the British port of
Calcutta, and sailed up the river in a boat. They
received the hearty protection of Colonel Bie, the
Danish Governor of Serampore. The Governor-
General, then the Marquess Wellesley, refused to
molest them, and soon he also became the friend of
such men and of such a woman as Hannah Marshman.
Carey and the Brotherhood, formed at Serampore,
started from the first on the only missionary plan
known last century — that of self-support. For seven
years Carey had spent his indigo-planter's income on
the mission. When he was transferred to Danish
protection and reinforced, the Brotherhood consisted
of nineteen persons in all, of whom ten were young
children. All these must be housed, fed, and clothed,
so as to be efficient soldiers in the conflict with idol-
atry ; the children must be educated, and, if God called
them, be trained to be the missionaries of the future.
The immediate expense was found to be above £600
a year, and that owing to Mrs. Marshman's " greatest

70 HANNAH MARSHMAN.

frugality." First, after solemn prayer and renewed
dedication to God, laying it down as a fundamental
rule " that no one shall engage in any private trade,
but whatever is earned shall go into the common
stock," the missionaries divided the work according to
the special fitness of each. As Carey had the trans-
lation of the Holy Scriptures, and soon was made
professor in Lord Wellesley's college ; as Ward, with
two of Carey's sons, had the press, the schools natur-
ally fell to Joshua Marshman, and to his wife far
more than to him, as the event proved. The pecuniary
result of this organization, as it extended during the
next forty years, was unique in the history not only
of all Christian missions, but of all philanthropy.
The one woman and the three men, with their
children and assistants, were the means of earning
thousands for the work of God right across Southern
Asia from the Persian Gulf to the Pacific Ocean.
Of their enormous contributions, besides the self-
support of the workers, Hannah Marshman alone
gave at least one-fourth.

How was this done ? First of all an advertisement
made it known all over North India that girls and boys
would be received as Christian boarders, to be educated
along with the Serampore missionaries' children. The
girls' school especially became so famous that we find
the three missionaries reporting to the Baptist Society
in England at the end of the year 1801 : " Last year
Sister Marshman opened a school for young ladies,
which much increases, so that we have been under

HANNAH MARSHMAN. 71

the further necessity of enlarging our habitation

The taking of Serampore by the English has pro-
duced no alteration in our circumstances We live

in love, and are, perhaps, as happy a family as any in
the world." The school had begun in May 1800
with two boarders, and then contained twenty-three,
besides day scholars. The terms were £45 a year for
each boarder.

To Mrs. Smith, Houndsditch, London, we find
Hannah Marshman writing on February 13, 1801 :
" I searched my mind very minutely before I engaged
in the school, lest it should be irksome to me after-
ward. However, I was enabled to leave all and
cheerfully give myself up to the work ; and through
mercy I have never repented, and hope I never may.
I am not worthy of being employed in anything
belonging to Christ, and often wonder at the dis-
pensations of God in sending me to this land where
so much grace is needed ; and my daily experience is
such that I often fear lest I have none. This, how-
ever, I know : I long for the increase of Christ's king-
dom upon earth, especially in this benighted part of
it. Respecting our family, I shall only say, I love
all, and make it a part of my prayer that I may
continue to live in love and peace with all. I wish
ever to see my own faults before those of others ; and
this is one of the blessed things which I have learned
in my affliction." It may easily be imagined how the
number of her children, their birth, and not infrequent
death, affected her amid the threefold toil of her own

72 HANNAH MARSHMAN.

school, her work among the native women, and her
domestic care of all the Brotherhood for a time. Here
is one of many extracts which might be made from
her husband's journal, sent to Dr. Ryland, for 1803 : —

" September 23. — My wife was taken with a fever
yesterday, and confined instantly to her bed. She
took an emetic, which operated very powerfully, and
through the Lord's goodness she is in her school again
to-day."

The mania of Carey's first wife made her only an
additional care to Mrs. Marshman ; but in the tender
friendship of his second, the noble Danish lady, Char-
lotte Emilia Rumohr, she found some solace and com-
panionship from this time.

Four years later, in January 1805, Hannah Marsh-
man reviews her five years' experience in a letter to
Mrs. Clark, Baldwin Street, Bristol, England. The
long and vivid narrative should be read in the light
of household books which I discovered in the archives
of the Serampore College, and reviewed in the weekly
Friend of India newspaper as a valuable economic
contribution to the history of prices. Never was
there such a Martha and Mary in one as these docu-
ments prove her to have been, always listening to the
voice of the Master, yet always doing the many things
He entrusted to her, without feeling cumbered, or
irritable, or envious. To Mrs. Clark she recounts
instances of God's goodness only, especially when
the roof of an addition to the school fell in without
harming the girls. She adds this unconscious picture

HANNAH MARSHMAN. 73

of the happy life of the Brotherhood, of which she
in truth formed the pervasive bond : —

" On Friday evenings, after worship, we generally
meet to sup and chat, and hear the Calcutta news —
this being the evening that Brother Carey comes

home As I was returning across to our own house

I trod on a serpent, which twisted round my leg and
gave my heel a hard smack. I shook it off, and felt
no harm. I had hold of Mr. Marshman's arm, or
probably I might have fallen down. Having a lan-
tern, I saw it make its way into the grass, and went
home a little terrified, but much more surprised.

' Unhurt, on serpents you shall tread,
When found in duty's way.'

Will any one say the Lord is not among us ? We

are enlarging our coast on every side by repairing
and building, in expectation" of more boarders and
of visitors from America, such as Captain Wickes
often introdiiced to them in his annual voyage. " We
are nearly sixty in number, yet we scarcely ever sit
more than twenty minutes at breakfast or tea. A
chest of tea at eighty rupees " (£8 then) " lasts three
months and a fortnight. We use nine quarts of milk

in a day ; we have twenty quarts for a rupee

At seven o'clock school begins ; at nine at night the
children are in bed, after which time is my holiday
to read, write, or work. But I am often so overcome
with fatigue and the scorching heat of the day that
I feel neither will nor power to do anything at all ;
and when I sit down to converse with you it is with

74 HANNAH MARSHMAN.

a weary body, a stupid soul, and dim eyes ; but I am
sure of having all my faults lightly passed over and
all covered with love."

Hannah Marshman's " Ladies' School " was an
evangelizing agency of the most direct kind, apart
from the large sum which it contributed to the ex-
tension of the native mission. Its pupils were chiefly
Eurasians or East Indians, of the then fast-increasing
and utterly-neglected community who had sprung
originally from white fathers and native mothers.
She was the first to care for their daughters, so far
as these were not the orphans of military officers or
soldiers. This mixed class numbered eighty thousand
nominal Christians in the India census of 1891, or
half the number of pure Europeans, including the
British troops. For the soldiers' orphans the govern-
ment, under the godly chaplain David Brown (Henry
Martyn's friend), erected asylums and schools, followed
therein by the splendid munificence of the great Sir
Henry Lawrence and his wife. But only Hannah
Marshman cared for the rest. From her famous
school in a generation there passed out relays of truly
Christian young ladies, trained and ready to become
missionaries to their native sisters. Until such agents
were educated and converted, and till the instruction
of the native youths had made headway in the boys'
schools and in the Serampore College, female educa-
tion among the Hindus and Mohammedans was im-
possible. But the Brotherhood watched for it, prayed
for it, planned for it, provided the means for it, and

HANNAH MARSHMAN. 75

lived to see its foundations well laid by Hannah
Marsh man.

In the famous periodical, first monthly, then quar-
terly, and then a weekly newspaper, The Friend of
India, which flourished from 1817 to 1875, the Seram-
pore Brotherhood's essays were of such value that the
earlier series were reprinted in London. One of these,
which appeared in 1822, on Female Education in
India, should be studied by every one of the now
happily numerous and vigorous organizations of Chris-
tian women for evangelizing the female half of the dark
races of the world. That essay gave an impulse to
the movement at which Hannah Marshman was the
first to toil, and for which she had provided the
cultured teachers. The writer called on the Governor-
General's wife, the good Marchioness of Hastings, to
put herself at the head of an association of ladies for
the purpose. Miss Cooke, afterward Mrs. Wilson,
was sent out from England to carry on the enterprise
in Calcutta, in addition to the Baptists. William
Ward, when on furlough in England, had pleaded for
justice to the women of India in tones which sent a
thrill through the churches. " Amid all the children of
misery in India," wrote the Brotherhood, " the softer
sex have been most fully the victims of oppression.
In India, in which this depraved disposition is neither
restrained by Christianity nor mollified by the in-
fluence of literature or of manly feeling, this spirit
of oppression falls on the female sex in all its vio-
lence." The first step was declared to be that of

76 HANNAH MARSHMAN.

teaching the girls to read their own vernacular, and
so to have their daughters taught, while the slower
influence of their educated brothers and husbands
worked its effect, as it has done with marvellous
results in the third of a century since.

Meanwhile all through her later life Hannah

o

Marshman was working for the women of the lower
classes who could be at once reached. Her first
native school was opened in 1807. In 1819-1824
her Serampore Native Female Education Society,
formed to make the movement permanent and con-
tinuous when she should be removed, conducted four-
teen girls' schools, with two hundred and sixty pupils.
At its other stations of Chittagong, Dacca, Monghyr,
Digah, Allahabad, Delhi, and elsewhere, there were
about as many more.* The Church Missionary and
other societies followed the example, under the en-
couragement of the good Bishop Heber and Lady

* In 1827 a Brief Memoir of the Brotherhood, published in London,
contained this statement of results, due partly also to Carey's noble wife,
Charlotte Emilia Rumohr : — "The education of females, till within these
few years, had never been attempted ; and not a few were disposed to re-
gard the experiment as one which must prove vain. This, like various
other prognostications respecting India, was a great mistake. In Seram-
pore and its vicinity there are at present fourteen schools, composed
entirely of Hindu females, among which are the Liverpool and Chatham,
the Edinburgh and Glasgow, the Stirling and Dunfermline schools, etc.
Besides these, one is taught at Benares, another at Allahabad, a third
at Beerbhoom, three at Chittagong, and seven at Dacca — in the whole,
twenty-seven schools, with 554 pupils on the lists. One of these in the
vicinity of Serampore may be regarded as an unprecedented thing — an
adult female school, in which the women who have entered have shown
themselves quite desirous to receive instruction. The daughters of
Mohammedans, as well as Hindus, indeed, receive instruction with
evident delight ; and into these schools, whether for boys or girls, the
sacred Scriptures are freely admitted."

HANNAH MARSHMAN. 77

Amherst, down to the time of the great Marquess of
Dalhousie, just before the Mutiny of 1857. Since the
administrative reforms and the Queen's proclamation
of toleration and personal encouragement of native
female education and medical aid, which followed the
Mutiny, Hannah Marshman's pioneering self-sacrifice
and wisdom have borne richer and more plentiful
fruit than even her faith dared to hope.

In 1846 Alice Sparrowe became the wife of her
eldest son, John Clark Marshman,* and the young
wife at once found herself in the very centre of mis-
sionary enterprise in India. In after life she often
remembered with pleasure the tender motherly
reception the elder Mrs. Marshman gave her ; and
when in 1847 that venerable lady was called home,
her daughter-in-law assumed charge of the school for
native Christian girls she had founded. Under the
younger Mrs. Marshman the school prospered greatly.
It stood in the same compound as the stately house on
the banks of the Ganges Mr. Marshman had enlarged
for his family. Mrs. Marshman visited it daily, and
often spoke of the classes she took with the native
girls seated round her on the ground, their dark faces
and keen eyes rendered the more striking by their
white saris, as they drank in from her the Word
of Life.

Since 1847 the dust of Hannah Marshman has lain
in the mission cemetery at Serampore, beside that
of her husband and Carey and Ward and a child

* See Twelve Indian Statesmen. Second edition (John Murray).

78 HANNAH MARSHMAN.

of the Judsons. But the India she knew is being
changed, and will be transformed by the principles
she was the first to set in motion for the redemption
of its daughters, without whose evangelization the
East can be neither civilized nor Christian. As she
was the first, was not Hannah Marsh man also one of
the greatest of women missionaries ? * Our portrait
of her is taken from a famous oil-painting by Home,
who painted Carey also in 1808.

HANNAH MULLENS gave a new and extended devel-
opment of the work begun by Mrs. Marshman. The
daughter of the neighbouring Chinsurah missionary,
Alphonse Lacroix, Hannah received her early impulse
at Serampore, and was a young woman of twenty-one
when Mrs. Marshman died. Between them the train-
ing of India's daughters was carried on in Bengal by

* The Friend of India, March 11, 1847, testifies to the beauty and
usefulness of Hannah Marshman 'a career of forty-seven years in India : —
"Never has any one in this town been followed to the grave with such
deep and universal regret. There were few of its inhabitants who had
not grown up amidst the influence of her benevolence. In every emer-
gency the poor and the distressed resorted to her, in the first instance,
with the certainty of obtaining advice and relief. Her time and her
purse were at the command of every suitor, and the great object and de-
light of her life was to promote the welfare of others. Her deep piety
and unaffected humility, thus combined with the utmost activity of
benevolence, exhibited the Christian character in its most attractive
form. She exhibited the greatest sweetness of disposition and a per-
petual smile of cheerfulness. While lying on her couch and expecting
her immediate departure, she repeated, without hesitation or omission,
six stanzas of a sublime ode, descriptive of the triumphant feelings of the
soul on the verge of eternity, which she had treasured up in her memory
sixty-two years before. Thus was she enabled to close a life of extra-
ordinary duration, activity, and usefulness, by bearing her dying testi-
mony to the value of Christian truth and the vitality of the Christian's
hope."

HANNAH MARSHMAN. 79

Miss COOKE (1821), or Mrs. Wilson, of the Society for
Female Education in the East ; by MARGARET WILSON
(1829), the first wife of Dr. John Wilson, in Bombay ;
and by Mrs. JOHN ANDERSON (1845) in Madras. In
those early days orphans, destitute girls, and Hindu
caste children, paid to come to school in covered car-
riages, or palanquins, formed the classes of the mission-
aries' wives. It was the day of small things. Mean-
while, in the government and missionary colleges, the
boys and young men were receiving the higher in-
struction only to become the more discontented with
their own family life, unless when Christians they
taught their wives and daughters. The ladies of the
Brahmanical and other caste families could not go to
school outside their own zananas. The only way to in-
fluence them, by secular and Bible education alike, was
to send Christian ladies to teach them in their homes.
This afterwards fruitful suggestion seems to have
been first publicly made by the youngest Scots col-
league of Dr. DufF, Dr. Thomas Smith, long after-
wards Moderator of the Free Church of Scotland. In
March 1840, in the Calcutta Christian Observer, he
propounded the plan of what was then called the do-
mestic instruction of native ladies, and has since be-
come familiar as the Zanana Mission. Being new to
the country, he submitted a series of questions to Mrs.
Wilson and to Duff's first Brahman convert, the Rev.
Krishna Mohun Banerjea. The favourable replies of
these experts, though published in his article, produced
no reponse, save a few isolated attempts, for sixteen

80 HANNAH MAESHMAN.

years. In June 1840 Captain Jameson,* then of Baroda
and Bombay, where Mrs. Margaret Wilson had done so
much, offered three prizes of two hundred rupees each
for English essays by natives on the subject of female
education. Dr. Banerjea was the successful essayist
in Calcutta, where he was " minister of Christ Church,
Cornwallis Square," at that time. The little book, now
very rare, should be consulted, not only for historical
reasons, but as a revelation of the condition of Hindu
ladies by one who, born and brought up a Koolin Brah-
man, a master of Sanskrit and the Hindu scriptures,
had bowed his head beneath the yoke of Jesus Christ.

In 1855, for the first time, the Zanana Mission
became an organized institution of the Free Church
of Scotland, under the Rev. John Fordyce. Mr.
Fordyce had the year before twice publicly expounded
the details of the proposed organization. On the first
day of 1855 he published the first of his "Fly-leaves
for Indian Homes," which roused not only the Euro-
peans but the natives, now extensively enough educated
to seek for instructed wives and daughters. He thus
tells the story -f- : —

" In January Dr. Thomas Smith introduced me to
a few native gentlemen, and I called alone on others.
Two consented to receive zanana teachers into their
houses, and a third soon followed ; whilst some de-
clined, chiefly because no promise could be given of

* Now represented by Sheriff Jameson, Edinburgh,
t After Many Days, July 1886 (Woman's Work in Heathen Lands).
J. and R. Parlane, Paisley.

HANNAH MARSHMAN. 81

silence regarding Christianity. I called for the head
of the great house of Tagore. They held a conference,
and I have a note of the result, Christianity being
the difficulty with them ; but a good beginning was
made. Two of the first three paid sixteen rupees
a month each, and one in the suburbs twenty-five
rupees. I knew that this could not be continued
with gentlemen of less income, or less earnestness ;
but it seemed to us to be important that a self-
sustaining element should be in the plan from the
first. As to terms, the payments should be on a
sliding scale ; and it is much to be regretted that in
the marvellous expansion of the work this has not
been kept steadily in view by all parties.

" In January Mrs. Fordyce went to the zananas to
see the ladies and introduce Miss Toogood, and all
was arranged most happily. As Miss Eliza Toogood
left 2 (now 15) Camac Street for the first time with
Rebecca, I said to Mrs. Fordyce, ' This is the beginning
of a new era for India's daughters.' It had been
a subject of much thought, consultation, and prayer,
and we expected great results ; but the rapidity of
the extension has gone beyond our expectation. We
had no opposition ; but few encouraged us, and many
thought that we were attempting impossibilities.

" Every step was reported to the Ladies' Committee;
but I requested no express sanction, and I applied for
no additional outlay. In Calcutta it was viewed by
many as a doubtful experiment, and I saw the risk,
if I applied for sanction and funds, that some cautious

a.ooc) 6

82 HANNAH MARSHMAN.

Anglo-Indian in Edinburgh might lead the good ladies
to strangle the infant mission. So I paid the expenses
myself for a few weeks. Soon I found that hired
conveyances were too expensive, and so a ghari and
horse, coachman and groom, must be got for the zanana
work. I had no means for this ; and as it was viewed
in Calcutta as a doubtful experiment, I could not
invite donations till I could tell of some success.

" It was a serious difficulty, and so I went to a
gentleman then in Calcutta — R C. Williamson, Esq.,
afterwards of Moray Place, Edinburgh. I explained
why I could not at once ask either a grant from
Edinburgh or donations in Calcutta. Mr. Williamson
shared my expectations, and advanced the needed
supplies. Soon he was repaid in full, but with no
interest except the joy of having done a good work —
a joy that may remain with him, as the gratitude is
still with me.

" As the experiment was successful,* friends of the
mission multiplied. The first donor was Mr. James
Stuart of Harrow, who has done much during more
than thirty years for the women of India. Mrs.
Stuart, I may add, who was in Calcutta, took a deep
interest in the work from the first. I called on
Bishop Wilson, and explained the matter to him. He
very readily gave fifty rupees (then fully £5). Soon
we had more than was wanted for the year, though
we had to engage Miss Isabella Marr from the Calcutta
Normal School, as Miss Toogood was not equal to a

* Mrs. Sale began in Calcutta in 1858, and Mrs. Mullens in 1860.

HANNAH MARSHMAN. 83

growing work, having to teach also in the Orphan
Home.

" Misses Toogood and Marr are held in loving
remembrance by those who knew them, and their
names should have a place in any history of the
Zanana Mission. Miss Toogood at a later date did
good work in Dr. Duff's Girls' School. She was
afterwards Mrs. Scott, and died a few years ago in
Calcutta. Miss Marr, like Miss Toogood, was remark-
ably well qualified for such a service — pious, prudent,
courteous, loving. Their enthusiasm about their
zananas was beautiful. During the Mutiny Miss
Marr (Mrs. Price) was shut up in the Agra fort with
many Europeans, including some who have since risen
to a high position in India, or at home, or both, and
among them Bishop French of Lahore, and Sir William
Muir, a Lieutenant- Governor in India, and now Prin-
cipal of the Edinburgh University.

"In September 1855 the Bengal Missionary Con-
ference was held. It was arranged chiefly by a
remarkable organizer and statistician, the late Rev.
Dr. Mullens. On this occasion Dr. Mullens asked me
to prepare a paper on Female Education in India,
in which the result of seven months' zanana teaching
was recorded. I refer to this in order to quote the
resolution of the conference regarding our zanana
experiment : ' They rejoice in the hopeful commence-
ment of the Zanana School Scheme, both as a sign
of progress and a new means for the elevation of
women in India.' Of this conference the late Rev.

84 HANNAH MARSHMAN.

Dr. Mullens was secretary, and the late Rev. J. Sale
was a member. At least five denominations were
represented ; and one was present from England who
is now well known in all the churches, Dr. Underbill,
the honorary secretary of the Baptist Missionary
Society."

The work for the women of India, begun by
Hannah Marshman in the first year of the nineteenth
century, has borne these results in its closing years,
as stated by Miss Gardner of the American Union
Missionary Society, and accepted by the Bengal Mis-
sionary Conference : —

No account of government schools before 1850
is found. Lord Dalhousie determined to introduce
European principles in the education of women. In-
stigated by Mr. Bethune, who opened a school for
women in 1849 in Calcutta, the Governor-General
informed the Council of Education that henceforth
its functions were definitely and systematically to
embrace female education, than which no single
change in the habits of the people was likely to lead
to more important and beneficial consequences. The
advance thus inaugurated went on to 1893, when
in secondary and lower primary schools there were
294,318 female pupils, to which should be added the
large number of girls' schools not aided by govern-
ment. In Bengal in 1893 the number in government-
aided schools was 97,142, which increased to 102,590
next year, Madras and Bombay following closely on
to these figures. The North-Western Provinces, the

HANNAH MARSHMAN. 85

Punjab, Burma, Assam, and Hyderabad, while show-
ing smaller figures, yet reveal great progress in recent
years. While the most of those reported are in the
primary stage of instruction, there has been a very
steady growth in the direction of higher education.

The last decade has seen the rise of two women's
colleges in India, one of which is the Bethune College,
founded in 1849, and affiliated to the Calcutta Uni-
versity in 1888 ; the other, under the auspices of the
American Methodists at Lucknow, claims to be the
first college for Christian women in Asia.

In the line of higher education woman's medical
work has been a great spur. The first effort in this
direction also was made by a missionary, so far as
can be ascertained by Dr. Humphrey of the American
Methodist Mission, who in 1867 trained a class of
young women, hoping to send them out where he
could not go himself. Shortly after this Miss Swain,
of the same mission, the first woman doctor ever sent
by a missionary society to any part of the non-Christian
world, arrived in India, and started the first woman's
hospital. This movement spread rapidly, and the
study of medicine and medical work done by women
have become very popular. The Universities, led by
Madras in 1876, opened their doors, Calcutta follow-
ing in 1878. Then came the Lady Dufferin Fund,
which has made rapid progress, so that in 1897 no
fewer than 1,377,000 women patients were treated
by women and 3,756,000 by men.*

* Lord Curzon's speech, March 3, 1899.

86 HANNAH MARSHMAN.

Two acts of government in regard to women have
helped to make the Victorian era a notable one in
India — one the legalizing of the remarriage of Hindu
widows by Lord Canning in 1856 * ; the other a law
forbidding marriage under twelve years. The Sunday-
school movement has been very helpful in developing
the work among Indian girls, and the Woman's
Christian Temperance Union, the Young Women's
Christian Association, and the Christian Endeavour
organization are touching the lives of Indian Christian
women at many important points. The zanana work
has made great progress. Now there is absolutely no
limit in this direction, except that which is imposed
by the lack of workers.

But it is still true that out of 150,000,000 In-
dian women, not more than 1,000,000 can read. Of
1,250,000 nominal Christians there are probably
250,000 women and girls unable to read. But
there is a class of educated, high-toned Christian
women, who are making their way into positions of
honour and trust, and filling them well and faith-

* My old friend, Ishwar Chandra Vidyasagar, deserves the credit of
this Act XV. of 1856. He led the agitation out of which rose the Bill
for the Remarriage of Widows, in 1855-56. He was the learned
Principal of the Sanskrit College in Calcutta. His espousal of the
cause of women was very earnest, and his proving that the refusal of re-
marriage to widows had no Vedic sanction had great weight because of
his reputation as a Sanskrit scholar. In a pamphlet on the subject of
the Remarriage of Widows he pathetically exclaims, after speaking of
the power mere custom has: "When men consider the observance of
mere forms as the highest of duties and the greatest of virtues, in such a
country would that women were never born ! Woman ! in India thy lot
is cast in misery." Such language to-day would be called sentimental and
exaggerated. But Vidyasagar remained a Hindu all his life.

HANNAH MABSHMAN. 87

fully. Most of the honours carried off in the Arts
examinations are won by Christians. Seven-eighths
of the women medical students in Agra are Christians.
In Madras, out of forty-two lady students in the
medical hall only one was not a Christian. The
three ladies who took the M.B. degree in that uni-
versity were of the same faith. The majority of the
M.A.'s are Christians ; and well-trained women are
turning up everywhere as principals of colleges, iii-
spectresses of schools, heads of hospitals, head-mis-
tresses of girls' schools, compounders, nurses, teachers,
Bible women, and last, but should be first, wives and
mothers training their little ones for future usefulness.
The most urgent needs of the present are provision
for the training of our Christian women ; a larger,
more interesting, and elevating supply of vernacular
literature ; and training or Bible schools for workers.
The Hindu and Mohammedan social systems, on their
sexual side, must be purified by the teaching of Christ
before woman reaches in the East the same position
and ennobling influence as in Christendom. Since
Hannah Marshman began the Christ-like work of
raising the women of Asia to the level of those who
ministered to the Lord in the days of His humiliation,
the triumph song of the Psalter is being realized
for all — The Lord giveth the word: the women that
publish the tidings are a great host. Kings of armies
flee, they flee : and she that tarrieth at home divideth
the spoil.

IV.
CAPTAIN JAMES WILSON.

(1760-1814.)
PIONEER IN THE PACIFIC OCEAN.

JAMES WILSON was an East India Company's
ship captain, a prisoner of the French and then
of Hyder Ali, and all along an infidel of the old,
coarse, aggressive type. By the grace of God, when
he retired to England, he was made the first to
volunteer to the London Missionary Society to carry
the gospel in the good ship Duff, which he helped
to purchase, to the islands of the Pacific Ocean. The
story of Captain James Wilson is remarkable even in
the annals of Christian missions, so full of holy heroism
and inspiriting romance.

More than a hundred and fifty years ago a Captain
Wilson sailed his ship in the trade from the great
English port of Newcastle. The father of nineteen
children, he could not afford to give them much
schooling, so he brought up the boys in his own
ship under his own eye from their earliest years.
His youngest son was James, who thus lived at

CAPTAIN JAMES WILSON.

Page SS.

CAPTAIN JAMES WILSON. 89

sea, amid influences of the worst kind, at a time
when the mercantile marine of Great Britain was
at its lowest moral point. When the war with
America began, the youth sought a career on land
in which his love of adventure could be gratified.
There he served ; there he took part in the battles
of Bunker Hill and Long Island. The close of the
War of Independence set him loose for other deeds.
Returning to England, so good a sailor and fighter
found no difficulty in securing a mate's berth on
one of the East India Company's famous traders
and passenger ships. The high spirits of the youth
and his knowledge of navigation commended him
to his messmates and his officers alike. But he had
not been long at Calcutta when he found that money
was to be made, as well as a reputation to be gained,
in the local mercantile or transport service. For that
he left the East Indiaman.

These were the days of the war with republican
France and with the Mohammedan ally of the French,
Hyder Ali, succeeded by his son, " Citizen " Tippoo.
The great Colonel (afterwards Sir) Eyre Coote had
defeated M. Lally at Wandewash, had captured the
capital of French India, Pondicherry, and had been
rewarded by a seat in the Bengal Council, when the
bungling soldiership of the British generals in South
India summoned him to meet Hyder Ali, then close
to the walls of Madras itself. Captain James Wilson
again and again ran the blockade which the French
Admiral Suffrein for a time established on the Madras

90 CAPTAIN JAMES WILSON".

coast, carrying military stores and supplies to Sir
Eyre Coote. In 1780, when Hyder Ali burst on the
Carnatic, Warren Hastings knew that the very exist-
ence of the East India Company was threatened, and
spent millions to wipe out the disasters of Governor
Whitehill and Colonel Baillie. Thrice Coote defeated
Hyder Ali under most difficult circumstances, and all
the time Captain James Wilson was running along
a dangerous coast, and up little-known rivers, to feed
his force with the munitions of war. Courage and
skill were never more successfully applied than by
this Newcastle sailor, whose marine and military
adventures extended from Bunker Hill to Negapatam
in the East Indies.

At last, in 1872, Wilson's ship, the Yarmouth, when
attempting to pass a French frigate of forty-four guns,
with stores for Admiral Hughes, who had spent all his
ammunition in a sea fight with Suff'rein, was captured.
He and his men were carried to the French prison at
Cuddalor, where he found the crew of another British
ship. Life was tolerable enough for the officers, till
the French commander received an order from Admiral
Suffrein to deliver up all his prisoners to the tyrant
Hyder, who had deliberately purchased them for three
hundred thousand rupees, or £30,000. The com-
mander and his officers were indignant at the baseness
of the transaction, but they had no alternative except
obedience. Wilson determined to save his own life.
Carefully observing the ramparts of the fort as they
rose from the river, he resolved to drop down at

CAPTAIN JAMES WILSON. 91

nightfall and find his way to the nearest British force.
A brother officer and his Bengali servant agreed to
accompany him. The place of rendezvous was fixed,
and the hour, being seven o'clock, when it became
dark and the guard was changed.

After waiting for the other officer, who did not
appear, Wilson let himself drop down forty feet into
the water below, striking, however, his chin upon his
knees, and making a splash which, he felt sure, must
have alarmed the sentries. After a little he found
his way to the dry land at the foot of the wall, and
there received his slightly-built servant in his arms
safely enough ; but the lad could not swim, and
the fort was in the midst of a network of rivers and
backwaters. Thrice Wilson, with the Bengali on his
back, had crossed the mouths of the Coleroon, and
they were already within hail of Porto Novo at
its principal entrance, when they were challenged
by one of Hyder Ali's sentries. Plunging into the
tidal current they were soon involved in the breakers,
which so frightened the native youth that Wilson
returned to the shore and sent him off to a friend.
Again crossing the estuary he found a canoe, in which
he hoped to reach the Danish settlement of Tranque-
bar. Instead of this he was discovered by a party of
Hyder's troopers, who stripped him naked, tied his
hands behind him, fastened a rope to them, and drove
him before them under the burning sun some forty
miles to his old prison. There he was chained to
a British soldier, and thence the miserable band were

92 CAPTAIN JAMES WILSON.

marched in the sun for thirty days two hundred miles
to Hyder's capital and fortress of Seringapatam.

The horrors of that captivity have been described
in more than one of the military biographies and
histories of Great Britain. It was there that the
Duke of Wellington began his exploits when, at
the close of last century, the fortress was captured
and Tippoo Sultan fell fighting. Only in one other
instance have these horrors been exceeded — when
Nana Sahib butchered the British officers, their wives
and children, at Cawnpore in 1857. As if James
Wilson had not suffered enough, he had yet to under-
go misery compared with which death itself were
better. But God had great designs for him and by
him, though he knew Him not. First of all, Hyder
Ali himself offered him and the other captives liberty
and rewards if they would profess Islam and enlist in
his army. If not, they were threatened with tortures,
keen and lingering. Some are said to have yielded.
Not so James Wilson. Though ignorant of Christian
truth and religious principles, he was a brave and
patriotic man, who had fought his country's battles
and valued her civilization. He refused, as the major-
ity did, and was at once ordered to prison with a body
of a hundred and fifty-three Highland soldiers of
Colonel M'Leod's regiment. Irons to the weight of
thirty-two pounds were put upon him, and he was
chained to a fellow, similarly loaded, night and day.
Many a time when one of the two died the survivor
remained thus attached to the festering corpse. In

CAPTAIN JAMES WILSON. 93

an open courtyard, exposed to the cold wind by night
and the fierce sun by day, and starved till they feared
to put a finger near their mouth lest they should bite
it off, hundreds of Christian captives thus lay, and
rotted, and died in the gloomy years of war in which,
in South India, the eighteenth century closed. To
add to his sufferings, Wilson was seized with dysen-
tery, known as the bloody flux, which was a scourge
of the foreigner in the tropics till the discovery of the
ipecacuanha treatment fifty years ago. Death seemed
at hand, and he would then have died as do the
beasts ; but again God's longsufFering prevailed, though
he knew it not. Exchanging his miserable rice diet
for a small and cheaper millet, he unconsciously effected
a violent cure. When only thirty-two out of a hun-
dred and twelve of Baillie's soldiers survived, after
such a captivity for twenty-three months, Sir Eyre
Coote inflicted the third defeat on Hyder Ali. The
few captives were released, and Captain James Wilson
found himself in Madras, penniless and impenitent.

He gladly shipped as a mate to Bencoolen and
Java, where, when at Batavia, the putrid fever, which
was so fatal to the Dutch, wellnigh carried him
off. He never got rid of the effects of his awful
captivity, but he persisted in his trading, became part
owner and captain of the ship, and at last achieved
the fortune for which he had been working so long.
After more than one relapse, and all along ignorant of
or indifferent to the Divine hand which held his soul
in life and was gradually preparing him for the

94 CAPTAIN JAMES WILSON.

highest form of service to the Master, he resolved
to retire to England. It is a curious coincidence that
John Thomas* was surgeon of the East Indiaman in
which he sailed. That first of medical missionaries,
who was about to draw William Carey away to Ben-
gal from the islands of the Pacific, on which the
Northamptonshire shoemaker had set his heart, made
James Wilson only more determined in his infidelity.
Neither by the persuasiveness of his speech nor by
the gentleness of his life did he, Dr. Thomas, lead
to Christ the man who closely resembled him in
temper and in adventures. The two disputed about
religion, and controversy seemed to drive James Wil-
son farther from Christ. Thomas remarked after
one of these disputations, that he had more hope of
converting the heathen or Mohammedan lascars of the
vessel than of Captain Wilson. So it is that still, as
in the days of our Lord and the twelve, some of His
followers would call down fire from heaven. What a
lesson to Christians in all ages and lands, at home and
abroad ! Wilson landed at Portsmouth, bought a
house and garden at Horndean in Hampshire, asked
an unmarried niece to be his housekeeper, and soon
became known in the country round as " a worthy
gentleman who had retired to affluence and ease from
the East India service."

He was only thirty-six years of age, and was so
well satisfied with himself that he had no conscience
for the teaching of Providence in his past eventful
* See page 48.

CAPTAIN JAMES WILSON. 95

life and preservation, or for the warnings of Scrip-
ture, which he did not believe to be a revelation from
God, or for the example of his gentle niece, who
sought to win him to faith and service. He was
a deist of the old school, and he gained so easy an
intellectual victory over one of his neighbours, Captain
Sims, a good man, that he became confirmed in his
scepticism. Vanity and pride so filled his heart that
he turned God's goodness to him into an argument for
the conviction that he was a special favourite of the
Deity. But though unable to give the self-sufficient
and worldly captain any other reason for his own
belief in the Bible than this, " He that believeth hath
the witness in himself," Sims did not cease to care for
his neighbour's good. Accidentally, as it seemed, Sims
had his minister, Mr. Griffin of Portsea, with him as a
visitor on a day when he was asked to dine with
Wilson, and the minister was included in the invita-
tion. Sims saw his opportunity. Recurring to
former debates, he appealed to his minister as to a
man equal to the controversy. Mr. Griffin deprecated
discussion in such circumstances, lest he should be
suspected of being present by some underhand ar-
rangement. This only stimulated Wilson, who said,
" I am glad of the opportunity to converse on the
evidences of the so-called Divine origin of the Chris-
tian Scriptures, and I never met the clergyman
yet whom I could not foil in a quarter of an
hour." Thus challenged, the 3Toung minister accom-
panied his host to the garden, leaving Captain

96 CAPTAIN JAMES WILSON.

Sims with the niece and a lady friend, who was also
a believer.

It was a July sunset in a cloudless sky when the
work of soul-enlightening, soul-winning began. The
Holy Spirit was with the young theologian, who had
first silently invoked His power, according to promise.
Step by step the two wrestled to this conclusion,
pressed home on Captain Wilson with singular modesty
but assured firmness, " If you reject the remedy pro-
vided by God, remember there is no other, and you
may be finally wrong and finally miserable." As
Sims approached them in the evening twilight, he
said, " Has he convinced you, captain ? " to which
Wilson replied, " I will not say much about that,
but he has said some things I shall never forget."
He begged for a reading of Major Burns 's Christian
Officer's Panoply, which he had before scoffingly re-
turned to Sims, who had pressed it upon his attention,
and he began to search the Scriptures for himself. He
went to Mr. Griffin's service in Portsea on the next
Sunday, when the prayers and the preachings alike
opened his heart to the teaching of Paul, in the
eighth chapter of his Epistle to the Romans, as to
how God had predestinated men to be conformed
to Himself in His Son. The next sermon showed
how those whom He did predestinate He also called,
and Wilson saw all his past life in the light of that
revelation. After solitary agonizing from darkness to
light, the proud deist, now a humble and joyful
"believer, visited Mr. Griffin to tell him this : " I have

CAPTAIN JAMES WILSON. 97

no language to express the happiness I now feel.
The gratitude I owe to God will, I hope, be expressed
in the life I have yet to live by my zeal in His
service bearing some proportion to that which I have
manifested in the service of Satan." The two joined
in magnifying the grace of God. In 1796 James
Wilson became a member of Orange Street Chapel,
Portsea, and the good work was completed under his
friend's preaching on the eleventh chapter of the
Epistle to the Hebrews, when he fully comprehended
that he had been saved to be the means of saving
others. " What," he now ever asked himself, " has
my faith induced me to do for others ? "

The London Missionary Society had been founded
the year before. Its first secretary, Dr. Love, and his
directors had resolved to begin operations in the
island world revealed by Captain Cook in his three
voyages, and they appealed for volunteers to go forth
as the first missionaries. Captain James Wilson was
the first to volunteer. He placed himself, his marvel-
lous experience and his fortune, practically at the
disposal of the society. All his worldly plans and
visions vanished in the light of the heavenly vision,
to which he was no longer disobedient. After con-
tinual journey ings to and from London, distant from
his home sixty miles, to make preparations for the
voyage which he was to conduct, he sold Horndean
and went up to London, where he established his
niece. On June 28, 1796, he purchased the ship
Duff for five thousand pounds, and on August 1 0 she

(1,006) 7

98 CAPTAIN JAMES WILSON.

sailed from the Thames under this resolution — " That
a mission be undertaken to Otaheite, the Friendly
Islands, the Marquesas, the Sandwich, and the Pelew
Islands, in a ship belonging to the society, to be
commanded by Captain Wilson, as far as may be
practicable and expedient."

Thus was the missionary sea-captain made for the
mission by the Spirit of God. Thus began the work
of Christianizing the islands of the sea, which had so
long waited for His law, even during the seventeen
Christian centuries since the British Isles first heard
the good news of God. The story is told in that now
rare quarto volume, published in London in 1799,
A Missionary Voyage to the Southern Pacific Ocean,
performed in the Years 1796, 1797, 1798, in the
Ship "Duff," commanded by Captain James Wilson.
" Compiled from Journals of the Officers and the Mis-
sionaries, and Illustrated with Maps, Charts, and
Views drawn by Mr. William Wilson. With a Pre-
liminary Discourse on the Geography and History of
the South Sea Islands, and an Appendix including
Details never before published of the Natural and
Civil State of Otaheite, by a Committee Appointed
for the Purpose by the Directors of the Missionary
Society."

America still waits the advent of a poet of the
missionary crusade, such as William Cowper was the
first to become in English literature more than a
century ago, and Reginald Heber proved himself to
be among the Anglicans, and as James Montgomery

CAPTAIN JAMES WILSON. 99

did, representing the Moravian Brethren. John Green-
leaf Whittier has come nearest to filling the sacred
niche among the poets of our Western Continent in
the long career of his beautiful and God-consecrated
life, from the appearance of his "Mogg Megone," in
1836, till his death a few years ago. The poem
which caused him to be first recognized by purely
English critics as "a poet indeed" was "The Pano-
rama," which was published fifty years ago. As
we read its impassioned and exquisite strains, we feel
that the writer was prevented from letting his muse
burn over the greater subject of the foreign missionary
enterprise only by the immediate call of the slave for
freedom. But we may now apply the pictures and
predictions of his panoramic showman to the higher
freedom which the missionaries of Christ are every-
where proclaiming to all enslaved by sin —

" And, still beyond, long lines of foam and sand
Tell where Pacific rolls his waves a-land,
From many a wide-lapped port and land-locked bay,
Opening with thunderous pomp the world's highway
To Indian isles of spice and marts of far Cathay.

'Such,' said the showman, as the curtain fell,

' Is the New Canaan of our Israel —
The land of promise to the swarming North,
Which, hive-like, sends its annual surplus forth."'

For the peoples, to whom awakening Christendom
first resolved to send the good news of the liberty
which is in Christ Jesus, were those of the islands
of that Pacific Ocean which covers a third of the
globe. In Captain James Wilson the London Mission-
ary Society had found the providentially-prepared

100 CAPTAIN JAMES WILSON.

leader of the expedition, but where were the mis-
sionaries ?

The Rev. Dr. John Love, the first secretary of the
society, and worthy to rank with Andrew Fuller, the
first secretary of the Baptist Missionary Society, stood
almost alone, a hundred years ago, in giving due im-
portance to the training as well as the character of
the men who were to be the modern apostles to the
eight hundred millions of human beings ignorant
of Christ. Himself converted when he was nineteen
years of age, he had enjoyed the academic and theo-
logical discipline of the Universities and of the Church
of Scotland. He had been assistant pastor and preacher
in the parish churches of Rutherglen and Greenock,
and he was Scottish minister in London at the age of
forty, when there was added to his work the cares
of the secretariat. To found a new society, in the
fervour of the first love called forth by William
Carey's letters, was well ; but to find and to prepare
missionaries at a time when only one Englishman had
gone out to preach Christ, was a task of far more
serious difficulty and of even greater importance.
John Love naturally looked to Scotland, but the
General Assembly of its church that very year (1796),
by a majority in the teeth of Dr. Erskine of Grey-
friars, pronounced foreign missions "preposterous."
So he wrote these significant words on March 17,
1796 : "I have been led to the idea of forming some
certain and permanent plan for securing the solid
instruction of a few missionaries at least, who may

CAPTAIN JAMES WILSON. 101

be as eyes to the rest. I am more and more estab-
lished in the fullest certainty that the rash ideas
of many respecting the easiness of finding persons
truly qualified for this work are the quintessence of
folly and vain arrogance. In the course of conversa-
tions with the missionaries here for their instruction,
I see at once the difficulty, the possibility and absolute
necessity of polishing those shafts that are to be
thrown into the very centre of the host of Satan."
He humbled himself and his fellow-directors, calling
them " to consider deeply whether our humiliation,
and faith, and spirituality are of such a dye as that
it may be hoped that the jealous God will commit
to us the high honour of being the fathers of heathen
nations."

When Dr. John Love had, day by day, given the
accepted candidates for the mission field systematic
theological training, so far as was possible to men
generally ignorant of the original Hebrew and Greek
languages of the Holy Scriptures, he prepared fifteen
Addresses to the People of Otaheite, designed to assist
the Labour of Missionaries and other Instructors of
the Ignorant. The study of these " simplest methods
of conveying scriptural truth to untutored minds,"
and, possibly, the translation of these addresses into
the vernacular languages of the islanders, were meant
to do what Wyclif, Luther, and John Knox attempted
in the Reformation times of transition from the dark-
ness of illiterate Romanism which had concealed the
Word of God.

102 CAPTAIN JAMES WILSON.

Of the thirty male missionaries, with six wives and
three children, who embarked on board the Duff at
Blackwall on the Thames, with James Wilson as
commander, his nephew, William Wilson, as mate,
and a crew of twenty besides, only four were or-
dained ministers. The Kev. James Fleet Cover and
John Eyre, thirty-four and twenty-eight years of age
respectively, were married. The Rev. John Jefferson
did not live longer than to the year 1807. The
fourth, the Rev. Thomas Lewis, who had attended the
hospitals and dispensaries and understood printing,
married a native, and was murdered in 1799. The
other twenty-six were tradesmen, artisans, and ser-
vants ; one is entered as " surgeon," and one as lately
a gunner in the Royal Artillery. The only one of
the thirty whose name has come down as distinguished
in missionary history was Henry Nott, a bricklayer,
twenty- two years of age. He died in 1844, after
forty-eight years' splendid service. Dr. John Love
had reason for his anxiety. "The Lord of the
harvest," he wrote, " hath prepared a numerous band
of missionaries, and hath provided the means of their

conveyance to a remote region of the globe

When they stand on heathenish shores it is easy

to speculate, in the shade, on their arduous situation.
But the elevation of faith, the rich communication of
wisdom and power from on high, essential to their
comfort and success, are beyond what most of us are
capable to imagine." Dr. Love warned the sanguine
supporters of the new and sacred venture that ac-

CAPTAIN JAMES WILSON. 103

counts of solid success could not be expected for a
long time. " Having done our utmost to begin the
attempt well, let us follow it up and mature it by the
faith, patience, and prayers of years to come." Yet,
though Captain James Wilson did his part of the first
missionary expedition well, and only one of the thirty
missionaries proved himself above the average, while
some fell away, this pioneer enterprise of the London
Missionary Society has been used by the gracious
Head of the church to bring to Himself nearly all the
peoples of the Pacific islands. It has prepared their
ocean to be, in the second missionary century, the
great highway of the Christian nations from the
United States and the Dominion of Canada on its
American shores to Russia and Japan and the colonies
of Great Britain on its Asiatic and Australasian coasts.
Henry Nott was a bricklayer as William Carey was a
shoemaker. So is Jesus Christ's fundamental law of
His kingdom carried out still, as when He called the
fishermen by the Galilean lake and trained them to
be fishers of men.

Captain James Wilson, though more experienced
than they all, received a letter of instructions from
the directors. " You are fully apprised," they wrote,
" of the nature and design of the expedition you have
undertaken to conduct. You are aware that it is not
only in its nature singular and almost without a pre-
cedent, but that it is also one of the most honourable
and most important services which can be confided to
a human being. The attention of the Christian world

104 CAPTAIN JAMES WILSON.

is very generally excited to the object, and devout
intercessions are continually ascending, like incense
to heaven, for its success. Should it be favoured
with the blessing of God, it may be the direct means
of imparting Divine light and eternal life to great
multitudes of immortal beings, and may form an era
of distinguished importance in the history of human
redemption." He was told to proceed to Portsmouth
to join the East India convoy there, and to keep com-
pany with it for protection in that time of European
war; to procure at Teneriffe four pipes of the best
wine in hogsheads, paying by draft on the society's
treasurer ; to take thence bunches of dried grapes for
planting in the mission settlements, and pecks of
wheat and seeds of tropical fruits for the same pur-
pose. Making for Rio de Janeiro, he was there to
lay in a stock of sugar, tobacco, chocolate, cochineal
plant, and other vegetable productions. He was to
proceed thence by way of Cape Horn to Tahiti, but if
baffled by contrary winds to bear up and run for the
Cape of Good Hope. The sphere of the mission was
defined, by resolution of the general meeting, to be
"Otaheite, the Friendly Islands, the Marquesas, the
Sandwich, and the Pelew Islands." But while it was
declared desirable to introduce the gospel into several
islands, it was pronounced necessary, if possible, to
establish it in one. After detailed suggestions as to
negotiations with the chiefs and the settlement of
disputes through " appealing to the decision of Divine
Providence by a solemn and religious use of the

CAPTAIN JAMES WILSON. 105

ancient institution of drawing lots," Captain Wilson
was told to call at the East India Company's Canton
factory for a return cargo, so as to sail back to Europe
in the early part of 1798. "You are accompanied
by the affectionate esteem of the excellent of the
earth, and ministering spirits, we trust, will receive
the welcome charge to convoy you in safety to the
place of your destination. May they be glad specta-
tors of the formation of a Christian temple in these
heathen lands, and thus be furnished with the subject
of a new song to Him that sitteth upon the throne
and to the Lamb."

The discoveries in the South Seas during the three
voyages of Captain Cook* had made the missionary
directors familiar with the condition of the islands
and peoples, and especially with Tahiti. When dedi-
cating the firstfruits of their labours to George the
Third, who had sent out the scientific expedition
there to observe the transit of Venus, the directors
said to the king : " A nobler object, sire, has engaged
the attention of the missionary society, who, believing
CHRISTIANITY to be the greatest blessing ever imparted
to mankind, desired to communicate that inestimable
gift, with all its happy effects, to these unenlightened
regions." They felt, moreover, upbraided for their
neglect of repairing, if possible, the injuries caused

* The extraordinary interest, scientific and spiritual, called forth by
these voyages, all over Europe, is well seen in a work published at Berlin
in 1781 by the Halle Professor, Johan Reinhold Forster, Tagebuch Einer
Entdekkungs Rcise nach der Sildsee in der Jahren 1776 bis 1780 unter
Anfiihrung der Capitains Cook, Clerke, Gore und Kiny, The map is of
curious value.

106 CAPTAIN JAMES WILSON.

to the natives by the miseries and diseases which
intercourse with Europeans had occasioned. The early
Spanish navigators had erected a cross on Tahiti, a
fact which led Captain Cook to remark that, in his
opinion, nothing would ever be done to Christianize
the Pacific islanders, " since there were no motives in
public ambition nor in private avarice for such an
undertaking." Dr. Haweis, the Anglican rector and
chaplain of the Countess of Huntingdon, who was a
worthy colleague of the Presbyterian, Dr. Love, spared
no pains to induce his fellow-directors to answer that-
superficial and faithless view, to which Captain Cook
had himself fallen a victim, by directing the first
expedition to the islands of the South Sea, and very
specially to Tahiti.

The story of Captain James Wilson's first voyage of
the Duff in the years 1796, 1797, 1798, as authori-
tatively detailed at full length in the quarto volume
published in 1799, was again in the centennial year
of the London Missionary Society told in popular
style by its editorial secretary, and more fully in
1899 by Mr. K Lovett. Captain Wilson brought
home a cargo of teas the freight of which yielded
£4,100 to the society's funds. After sixteen years
of service in London as one of its directors, he died
in Walworth at the age of fifty-four.

To the eye of sense a hundred years ago, it looked
as if the opinion of Captain Cook as to the destiny
of the Polynesians were more likely to prove correct
than that of Captain James Wilson. For years after

CAPTAIN JAMES WILSON. 107

March 5, 1797, when he left eighteen of the thirty
missionaries on Tahiti, of the Society group, and the
others on Tongatabu, of the Friendly Islands, and put
one man, William Crook, the servant, ashore on the
Marquesas, it seemed as if the whole enterprise were
to be a failure. In March 1798, one-half of them
left for Sydney, and " gave up the work." Only in
1800 could Nott and Jefferson build a church and
preach in public. Not till 1812 did it seem possible
that there could be any fruit, when King Pomare
asked Nott for baptism. Who shall picture the trial
of faith which that heroic missionary had patiently
borne these sixteen years, while deserted by nearly all
his fellows, and treated as Noah was when he was
a-building the ark ? But God's long-suffering, re-
produced in that of His servant, proved as ever to be
" salvation," to races as to individuals, to the sensual
Polynesians and cannibal Melanesians as to the chosen
Israel of old, and every evangelized dark people since.
From Captain Cook's murder and even John Williams's
martyrdom, to the churches of Maoris and Fijians,
Eromangans and Samoans, what a difference the cen-
tury has wrought out ! All because James Wilson
sailed the Duff and he and Henry Nott* believed the
promises of God, commercial and political progress
have been made possible, and the greatest litterateur
of his generation, Robert Louis Stevenson, who lies
on the hill of Samoa among the people whom he loved,

* His portrait may be seen in the board room of the London Mis-
sionary Society.

108 CAPTAIN JAMES WILSON.

blessed the South Sea missionaries as Darwin did
Gardiner and his fellows at Tierra del Fuego.

American and European civilization may or may
not in time kill out the Negritos, Papuans, and even
Malays of the islands of the Pacific Ocean ; but if so,
that will be due to the white men, whose vices and
greed the evangelists of Christendom have sought to
arrest, and would have anticipated, had the Church of
the eighteenth century been as careful to obey its
Lord as the Royal Society was to observe the transit
of Venus. And whatever earthly destiny the God of
nations and of missions may have in store for the
islanders in the new century, this much is certain,
that Christ, wherever He has been preached and-
believed on, has redeemed them from the terror of
the devils their fathers adored for deities, as Milton
sang ; has given many of them a pure life and a
righteous government ; has filled them with the as-
sured hope which takes from death its sting and the
grave its victory, and reveals the kingdom of heaven
opened to all believers. It is true that, proportionally
to population, the scattered races and confused tongues
of the islands have had ten times more missionaries
than those of the old civilizations and literatures of
India, since Captain James Wilson escaped from the
dungeon of Tippoo, the tiger of Mysore, and God used
him to land Henry Nott, the bricklayer, in Tahiti, and
the brave solitary Crook, the valet, in the Marquesas.
But it will no longer be the part of politicians and
traders to taunt Christendom with this when, as the

CAPTAIN JAMES WILSON. 109

new century advances, the whole ocean becomes in
the highest sense worthy of its name, and proves to
be the Mediterranean of the Antipodes, the busy
highway of Christian civilization.

The day on which Admiral Dewey suddenly made
the United States of America master of the Philippines
opened the new era for the thousand islands of the
Pacific Ocean.* That pregnant event was quickly fol-
lowed by the annexation of Hawaii and the capture of
the Ladrones, since ceded to Germany. The Monroe
doctrine has ceased to operate, and the great American
Republic has joined the other Christian Powers of the
world in exercising an influence, political as well as
moral, on the thousand millions of the dark races
who are still outside Christendom and civilization.

When Abraham Lincoln's Secretary of State, after-
wards Senator William H. Seward, completed a journey
round the world, he wrote that " the Pacific Ocean, its
shores, its islands, and the vast regions beyond, will
become the chief theatre of events in the world's great
hereafter." This is only another form of the famous
saying of George Canning, about calling a new world

* The proclamation issued in 1899 by General Otis, the American
commander, is a guarantee that the Philippines will be governed like
British India. It declares (1) that the supremacy of the United States
will be enforced throughout the archipelago ; (2) that such liberty of self-
government will be granted as is reconcilable with an efficient adminis-
tration and compatible with the sovereign rights of the United States ;
(3) that civil and religious liberty will be assured ; (4) that there will be
no " exploitation " of the people of the islands for the benefit of others ;
(5) that an honest civil service will be appointed, in which, as far as
possible, natives will be employed ; (6) that public works will be pro-
moted ; and (7) that public education will be cared for. Other articles
guarantee that justice and good government shall prevail in the islands.

110 CAPTAIN JAMES WILSON.

into existence to redress the balance of the old.
Science has said the same thing. The great natural-
ist Bates, who died not long ago, Secretary of the
Royal Geographical Society, expressed the opinion
that if mankind has been able to attain a high
degree of culture through its struggle with the in-
clemency of the cold regions, it is in the equatorial
lands and islands that the perfect race of the future
will enter on the complete fruition of its magnificent
inheritance. Elise"e Reclus, the first of living geog-
raphers, looks for this result in the Australasian
region, and especially in those Pacific islands which
are excelled by no lands " in the marvellous harmony
of their outlines, the charm of the encompassing
waters, the softness of the atmosphere, the fecundity
of the soil, the even course of their seasons, and the
rhythmical movement of all their natural phenomena."

The course of discovery, first from the western
shores of the two Americas, and then from the eastern
coasts of Australasia, up to the present time, points to
the ultimate control of the Pacific islands by the two
English-speaking and missionary powers of the United
States and Great Britain.

Imagination can hardly exaggerate the vastness
territorially, the importance politically, and the value
commercially and morally, of the thousand inhabited
islands of the Pacific Ocean. The great Oceanic
Basin, as Reclus calls it, covers about one-half of
the surface of the earth. The united Indian and
Pacific waters south of the three continental extremi-

CAPTAIN JAMES WILSON. Ill

ties, Cape of Good Hope, Tasmania, and Cape Horn,
stretch uninterruptedly in a circuit of 15,000 to
16,000 miles. The great ocean completely floods
the immense semicircle for 24,000 miles between the
two capes, overshadowed by the Ethiopian Highlands,
the Himalayas, and the Andes. Over the Indian or
western section of this great oceanic hemisphere Great
Britain has long held the chief supremacy, for the good
of humanity, as well as of its own subjects, and the
Americans have been voluntarily associated with it
in the civilizing work. Over the Pacific or eastern
section, also, Great Britain has hitherto wielded the
foremost influence, keeping the door open for all, alike
by its Australasian colonies, its New Guinea and
Borneo interests, its Fiji colony, its New Hebrides'
Scots Missions, and, above all, its position in China
ever since the old East India Company began the task
of opening the far east of Asia to the world. From
the other side of the Pacific Ocean the Dominion of
Canada commands the ocean highway and guards the
shortest international route that commerce can follow,
developing by railways and steamers a splendid future.
The Siberian Railway, nearly approaching completion,
following the personal study on the spot by the young
Czar, has given Russia a new point of vantage in the
north-east. The rise of Japan, shattering the ex-
clusiveness of China, has revealed the hopelessness,
of its dynasty, and further opened up the trade of its
four hundred millions. Germany has struck in, and
France is pushing up from the south-east. The parti-

112 CAPTAIN JAMES WILSON.

tion of Africa having been almost accomplished with
a rapidity which is even yet bewildering, that of the
coasts and islands of the Pacific has begun. Even more
surprising changes than the close of the century has
witnessed will mark the opening years of the twentieth.
Great Britain welcomes to its side the new United
States of America, already making the Hawaiian Archi-
pelago a formidable place of arms to guard the civiliz-
ation of the Pacific, and arbiter of the fate of the vast
area and sweltering population of the Philippines, and
of part of the Ladrones and Caroline groups.

Old DR. INGLIS, the Scottish Cameronian who civil-
ized the island of Aneityum, used to say that if Homer
had possessed our geographical knowledge he would
have made the three thousand Oceanides, the daughters
of Oceanus and Tethys, to be the goddesses, not of the
little rivers he knew, but of the thousand sunny islands
of the Pacific. They lie embedded in fifty million
square miles of ocean, so quiet comparatively that the
late Admiral Fitzroy used the fact as a leading argu-
ment for the Panama route from London to Australia.
Leaving out Indonesia, the control of which we divide
with the Dutch — thanks to Lord Castlereagh's ignor-
ance of geography — and the Portuguese to a slight ex-
tent, and omitting our temperate colonies of Australia
and New Zealand, the thousand islands are grouped
into the divisions of Melanesia, nearest to Australia,
Micronesia, to the north of these, and Polynesia,
stretching away eastward between the last meridian
of longitude, 180 degrees, and South America. The

CAPTAIN JAMES WILSON. 113

first Christian to gaze on the Pacific was the Spanish
adventurer Balboa, who in 1513 looked south from
the peak of Darien, the Sierra de Quarefua, and
thanked God he had seen the South Sea. That was
fifteen years after Vasco da Gama, on the other side
of the world, landed at Calicut, and four years after
the Portuguese held Malacca, which has long been a
British settlement. In other eight years, in 1521,
the Spanish Magellan passed through the strait that
bears his name by his westerly course, sailed on over
the South Pacific in search of the Portuguese factories,
struck the Ladrones, and took possession of the lands
long named Magellania, but of late the Philippines
to flatter the weakest of Spanish kings. Our own
Francis Drake followed him fifty-seven years later.

But all remained barren so long as the reverse route
from east to west was unknown. In 1769 that was
discovered by Captain Cook, who then completed the
exploration of Drake and Magellan. Three years
before him Wallis had determined the longitudes in
the South Seas by the method of lunar distances, and
so began the epoch of methodic exploration. By his
observations on the transit of Venus, when he landed
at Tahiti, Cook determined a precise longitude in the
centre of the Pacific. In the same first voyage he
circumnavigated the two islands of New Zealand,
surveyed Eastern Australia, and rediscovered Torres
Strait. In his second voyage Cook was the first
to make the circuit of the globe from west to east,
according to the rotation round its axis, two centuries

(1,006) 8

114 CAPTAIN JAMES WILSON.

and a half after Magellan's circumnavigation from east
to west, according to the regular course of the trade
winds. Cook thus explored the Austral seas on both
sides of the Polar circle. His third expedition was
devoted to the northern waters, when he rediscovered
the Sandwich Islands, where he perished after being
received as a deity. Here and then began the decima-
tion of the islanders by the diseases which his sailors
introduced, and every generation has since increased
after a fashion which Robert Louis Stevenson has
made almost too real for us in his stories and word-
pictures.* It is believed that Christianity has done
much to arrest, at least, the disappearance of the dark
races. Certainly medical missionaries have done and
are doing something physically as well as morally to
atone for the curse which began with the followers

* Of one native missionary in the South Sea Islands Stevenson wrote :
"He was the best specimen of the Christian hero I ever met." Of
another native missionary, Kekela, who laboured in the cannibal island
of Hiva-oa, Mr. Stevenson tells this story : "The boats of an American
whaler put into a bay in Hiva-oa shortly after a Peruvian slaver had
kidnapped a number of the people. In revenge the islanders attacked
the whaler's boats. The boats escaped, but the mate was captured.
Kekela saved him from being killed and eaten by giving up as a ransom
every valuable he had. He kept the mate in his own house, till one day a.
ship came in sight ; then, at the risk of his own life, he had the mate rowed
out to the ship. The American Government sent the brave fellow a gold
watch and a sum of money in acknowledgment of his heroic kindness.
In his letter of thanks he said : ' When I saw one of your countrymen
about to be baked and eaten, as a pig is eaten, I ran to save him, full of
pity and grief at the evil deed of these benighted people. As to this
friendly deed of mine in saving Mr. Whalon, its seed came from your
great land, and was brought by certain of your countrymen, who had re-
ceived the love of God. It was planted in Hawaii, and I brought it to
plant in this land. From your land a most precious seed was brought to
the land of darkness. Great is my debt to missionaries, who have taught
me all things pertaining to this life and to that which is to come.' "

CAPTAIN JAMES WILSON. 115

of Magellan, Drake, and Cook. A century ago Bass
discovered the strait which has since borne his name,
and the work of exploring the large groups was prac-
tically completed in 1827 by the revealing of Fiji.

Great Britain virtually holds the New Hebrides
group for the coming federation of the Australasian
colonies. These almost Christian islands stretch for
four hundred miles north-north-west of New Zealand,
from which they are a thousand miles distant, and
four hundred miles west of Fiji. Discovered by Cook,
civilized by the Scots, watered by the blood of John
Williams and the Gordons, and surveyed by the British
Navy, these seventy islands, of which thirty are in-
habited, are a virtual appanage of Australia. From
the circumstance that their convict colony of New
Caledonia is only two hundred miles distant, although
Cook both discovered and named that island, the
French covet the New Hebrides, and have been re-
strained from seizing the group only by a convention
which equally keeps Great Britain from taking formal
possession. The position has long been intolerable,
and it could not last if the colonies of Australasia
united to put pressure on the Colonial Office. It is the
case of Egypt over again. As the powers of North
America and Europe map out the Pacific coasts and
islands anew, as new coaling-stations are formed and
fortresses like that planned already at Honolulu are
built, and as new lines of swift steamers make the
Pacific a lake of the English-speaking peoples, federal
Australia must obtain possession of the New Hebrides.

116 CAPTAIN JAMES WILSON.

Meanwhile, the Santa Cruz group, to the north of
the New Hebrides and Tonga, have been annexed
to the British Empire. The two groups have to-
gether an area estimated at more than 5,500 square
miles, and a population of 70,000, which is every
year decreasing.

It is now rather more than three hundred years
since, in 1595, Alonzo de Mendana stumbled on the
Santa Cruz archipelago when he was trying to redis-
cover the adjoining Solomon Islands, which he had
visited twenty - eight years before. Queiros, who
followed him in 1606, was more fortunate, for he
first sighted the New Hebrides at their northern and
largest island, which he named Espiritu-Santo. How
little he knew of the group is evident from his term-
ing it the Great Cyclades, and believing that it was a
part of Australia. Here, as elsewhere over half the
Pacific Ocean, Captain Cook in 1774 mapped out the
islands in a scientific fashion, and gave the name of
our Scottish group to the long-stretching insular chain
which resembles it. Along with the Solomons, Santa
Cruz and the New Hebrides belong to the same
geological and ethnographical systems. They are of
volcanic, not coralline, origin. Tinakoro, the most
northerly member of the Santa Cruz group, is in a
constant state of eruption, according to M. Elise'e
Reclus. Vanikoro, the most southerly, is encircled
by a fringing reef, but is itself volcanic. The natives
are on the border region between the Melanesians or
Negritos and the Polynesians or Malays. Those of

CAPTAIN JAMES WILSON. 117

Nukapu, where Bishop Patteson was clubbed to death,
are the most mixed of all the savages. They speak a
Polynesian language, like that of the Maoris of New
Zealand, and their customs are Melanesian. Cannibal-
ism, which has been almost expelled from the southern
islands, survives in some of the Santa Cruz cluster.

The climate is most favourable to the fertility of
our new acquisition, though not at present to the
health of the white planters and traders who try it.
In time civilization will greatly improve the health of
the settlers. From May to October the southern trade
wind blows steadily, and there is abundant moisture,
favouring dense vegetation, and even forests. The
western gales cause rain-storms and cyclones, which
devastate whole islands, like Ambrym in the south
recently, and earthquakes are not infrequent. The
yam is the food of the people, its harvest giving
them their reckoning of the years, and other oceanic
fruits are plentiful. The Santa Cruz natives have
long had a bad character for ferocity, but that only
means that they are careful to take vengeance for
the attacks of whites upon themselves. Those of
Vanikoro Island are the most dolichocephalous, or
have the longest heads, of all human beings. The
cause is evidently artificial, the head of the children
being deformed by means of boards, which lengthen
the skull from back to front, while contracting and
lowering it. The murder of Bishop Patteson is only
one of the outrages which have given the Santa Cruz
islands their bad name. There the great French navi-

118 CAPTAIN JAMES WILSON.

gator La Perouse perished in 1788, and his countrymen
still call the archipelago by his name. Long after,
in 1826, the enterprising Australian Captain Dillon
visited the spot at Vanikoro, and brought away the
relics of La Perouse 's shipwrecked vessels, which are
still preserved in Paris. Most recently of all, our
own Commodore Goodenough was killed on Santa
Cruz Island itself by the natives in 1876. And now,
in 1898, the British cruiser Mohawk has taken pos-
session of the group abandoned to savagery for the
last three hundred years.

But it is as the scene of the martyrdom of JOHN
COLERIDGE PATTESON that Santa Cruz will always be
remembered by Christendom. Born in 1827, his
father Mr. Justice Patteson, and his mother the sister
of John Taylor Coleridge; trained at Eton and Oxford,
and then influenced by the first BISHOP SELWYN, the
great missionary prelate whom he was to succeed,
young Patteson had an ideal training. In 1860 he
assumed charge of the Melanesian mission of his
church, after five years of preparation in New Zea-
land. From Norfolk Island, halfway between that
colony and the islands, he directed the work, educating
the choicer converts at headquarters, sailing among
still savage peoples, and always, like Selwyn, respect-
ing and aiding the Scottish and London and Wesleyan
missionaries, who were his neighbours on either side.
His old-fashioned public school and college education
had given him what Mr. Gladstone describes as supple-
ness and elasticity of mind, making him a ready and

CAPTAIN JAMES WILSON. 119

sure learner of the various occupations of life in all
their shapes. He was schoolmaster, pastor, bishop,
and translator, boatman, artisan, and athlete, according
to the necessities of his position, all directed by an
intense desire to give the natives the very best gifts
of religion and civilization with which our empire has
been put in trust. He was a saint of the High Church
type so far, but symbolism and ritualism his intensely
devotional spirit condemned, except when the beauty
of the outward form was known and felt to be the
shrine of the inward spiritual power. Keble's " Eu-
charistical Adoration " he pronounced foreign rather
than English. He rejoiced in the Colonial Church's
position as independent of the State and relying on
voluntary alms. From the freedom of his island
church he looked with a generous compassion on the
difficulties of the Church of England.

During his itinerating apostolate in 1864 two of
his clergy fell victims to the revenge of the islanders
of Santa Cruz, Messrs. Young and Nobbs, and he him-
self had at that time a narrow escape. The natives
resented the kidnapping and murders committed by
the labour vessels of Australia and the Fiji Islands, be-
fore the trade was watched by the British High Com-
missioner and regulated by the Queensland legislation.
But he was resolved to give the savages of the Santa
Cruz group another chance, when in 1871 he learned
that a labour vessel had gone there. Writing home
on September 1 6 of that year, he said : " I pray God
that if it be His will, and if it be the appointed time,

120 CAPTAIN JAMES WILSON.

He may enable us in His own way to begin some
little work among these very wild but vigorous, ener-
getic islanders. I am fully alive to the probability
that some outrage has been committed here by one or
more vessels." To Nukapu, an islet on the north of
Santa Cruz, accordingly he went, to protect its natives
from violence. When lowered in his ship's boat he
accepted an invitation to go into one of the native
canoes in order to disarm suspicion, leaving Atkin, his
companion, in the former. The bishop was seen to
land, but no more in life. Atkin was struck by an
arrow-head of human bone, and died of the wound.
But while still in life, he crossed the reef on the rising
tide to seek his master, when a canoe drifted towards
him. In it was found the body of the martyr, in a
native mat, a placid smile still on the face, a palm
leaf fastened over the breast, and rive gaping wounds
— no more. Five knots had been made in the long
leaflets of the palm branch. Thus the natives took
vengeance for the stealing of five of their number for
labour in Fiji, whom they believed to have been
killed. His kinswoman, Miss Yonge, who wrote his
Life, remarks that his wounds, like those of One
greater than he, were five. " And who, in the records
of the church, has more nobly won his stigmata ? "
asks Mr. Gladstone, adding, " The three highest titles
that can be given to man are those of martyr,
hero, saint ; and which of the three is there that in
substance it would be irrational to attach to the name
of John Coleridge Patteson ? " The great statesman

CAPTAIN JAMES WILSON. 121

declared him thus to be " a pledge of noble destinies,"
as he fell only forty-four and a half years old. His
body was committed to the waters of the Pacific. His
kinsman, Lord Coleridge, erected a wayside cross, with
a noble inscription to his memory, near Alfington.

Nearly a generation has passed, and the British
Government has now redeemed the pledge. On Nukapu
there will doubtless be raised, some day soon, another
memorial under the British flag and beside a Christian
church. Christian imperialism has, thus far, pro-
duced nothing finer than this co-operation of the two
great English-speaking races of the United Kingdom
and the United States of America in the Pacific Ocean.

V.
PETER GREIG.

(1775-1800.)
THE FIRST MISSIONARY AND MARTYR IN WEST AFRICA.

FOUR years after William Carey went to Bengal,
the first Englishman who became a missionary
in modern times, there went forth to Africa the first
Scotsman who deserves that honourable name. He
was Peter Greig, gardener on the Earl of Moray's
estate of Donibristle, and of the Secession congrega-
tion of Rev. Ebenezer Brown at Inverkeithing.

He was not, indeed, the first Scottish missionary,
for that honour is reserved for Sukkath or Patrick,
who, from Dumbartonshire, was called to Christianize
Ireland. And Columba, who was of the spiritual
seed of Patrick, sent forth from lona and Lindisfarne
the missionaries who not only brought the Britons
and Saxons to Christ, but, scattered over Central
Europe from Erfurt to the Danube, did a work which
is still perpetuated by the Schotten-kloster, out of
one of which Luther came. In later times, in 1699,
the Church of Scotland sent ministers with the un-

PETER GREIG. 123

happy Darien Expedition, enjoining them to work
among the natives. The Scottish Propagation So-
ciety spent the interest of the legacy of Dr. Williams
on the two Brainerds, and the English Propagation
Society sent the Aberdeenshire Mr. Keith to the
plantations of Episcopalians in North America. But
these men were rather chaplains than missionaries,
and the natives were none the better for their pres-
ence, except the Brainerds, who were American
colonists, as John Eliot had been. From a bundle
of old manuscripts, yellow with the marks of almost
a century, let me exhume the still fragrant memory
of the first real Scottish missionary of modern
times.

The early letters of Carey had directly led to the
foundation of the London, the Scottish, and the Glasgow
Missionary Societies in 1795—96. The contents were
widely circulated, not only by the Baptist Periodical
Accounts, which Mr. Christopher Anderson used to
read from the pulpit of Charlotte Chapel, Hose Street,
Edinburgh, but by the Evangelical Magazine, started
in 1793, and the Missionary and Christian Maga-
zines, which appeared in Edinburgh soon after. No
one pondered and prayed over the news, and the
appeals published by Dr. Bogue of Gosport and
Greville Ewing of Edinburgh, more than a young
gardener in the neighbourhood of Inverkeithing, from
which also in later days Robert Moffat was to give
himself to the same glorious enterprise. Peter Greig
was wont, when the day's toil was over, to visit his

124 PETER GBEIG.

minister, Ebenezer Brown, at the manse. But he was
too modest even to enter it. Like Carey in his love
of nature, in his Christ-like yearning for the heathen,
and in his earnest gentleness, he would beseech Mr.
Brown to go with him into the darkness of the
church, that there he might speak freely that of
which his soul was full. Encouraged by his minister,
he offered himself to the Scottish or, as it was then
called, the Edinburgh Missionary Society, to go out
to West Africa as a catechist missionary. These
were days when the only ordained ministers of any
church found willing to go to the heathen were
the then Presbyterians Bogue, Innes, and Ewing,
whom Robert Haldane wished to take with him to
Benares.

Ebenezer Brown of Inverkeithing was one of a
remarkable family. His father, John Brown of
Haddington, was the great Bible commentator and
preacher of Scotland last century. He and his two
brothers became ministers at Dalkeith, Whitburn, and
Inverkeithing. The later generation has carried on
the succession to the present time ; while in the
author of Rdb and his Friends and Horce Sub-
secivcB the name is lovingly perpetuated in Scottish
literature. Ebenezer Brown was early filled with
the missionary spirit. He began the penny-a-week
societies for the circulation of the Bible which, in
Inverkeithing first, resulted in the formation of the
great Bible societies. The Gaelic School Society,
which he founded with the help of Charles of Bala,

PETER GREIG. 125

supplemented the work of the Society for Propagating
Christian Knowledge, which supported the Brainerds
in America. He corresponded with Dr. Mackintosh
of Tain, who founded the Northern Missionary So-
ciety. While Scotland continued to hold back from
foreign missionary effort worthy of the cause, Eben-
ezer Brown established in Inverkeithing a society
for the support of native Hindu preachers so early
as the year 1823. He had the genius to see what
the missionary organizations are only now fully real-
izing— that India and the East are to be evangelized
only by their own sons. His circular of April 22,
1823, has proposals which might be renewed in the
twentieth century : —

" The employment of native missionaries has many
recommendations. The climate and the language are
their own. With the manners and opinions of the
people they are perfectly familiar. It is found that
ten guineas a year will support one of those native
preachers. What would you think of the following
scheme ? — That in each of the parishes in Scotland a
society might be formed for the support of a Hindu
native preacher In this way Scotland might sup-
port NINE HUNDRED preachers of the gospel."* Such
was the man who trained and sent forth the first
modern missionary to West Africa.

To the friends of the godly gardener, called by the
Spirit as really as Paul himself was, it seemed mad-

* See A Short Memoir prefixed to Sermons of the late Rev. Ebenezer
Brown. (Edinburgh : William Oliphant and Son. 1838.)

126 PETER GREIG.

ness and folly to dream of facing the perils of Africa.
But Peter Greig persevered with a humble zeal which
found expression in this letter to the Rev. Greville
Ewing, the society's secretary. In the quaint phrase-
ology and spelling it is now of historical interest.
What labouring man of any other country could have
produced such an epistle in the year 1796 ?

" REVD. AND DEAR SIR, — I received your valuable sutable
and sesonable letter which tended remarkably to my direc-
tion and comfort. I could wish that I were able to say on
good grounds with Mary Perth, it brought me frequently
on my kneews with an overflowing heart. Shure a more
freindly and better letter I never did receive. What am I
or what is my Fathers house that I should be this kindly
delt with so far beyond my expectation. I have now ac-
quainted my freinds with what I intend to do, theye are
unwilling to comply with my leaving of my native land
with avew to propegate the Gosple in an unsiv liaised nation
and would have me by all meins constrained to stay at home,
may I be under the sweet and powerfulley constraining in-
fluences of the dicing Love of Jesus Christ and then would
I willingly forsake all and follow him knowing that if any
man love father or mother sister or brother houses or lands
more than Christ he is not worthy of Him. at the same
time if I will not yeild to there desires — theye wish to
know what time I may go forth and where the place of my
destination is. Dear sir I learn from your letter that it will
be unnecessar for me to come over to Edinr. before I go
and see them, if you could form an Idea with regard to
these two particulars it might tend to ease the mind of my
mother and freinds and at the same time administer comfort
to unworthy me who has been discurraged with I hope
groundless reports from different quarters informing me of

PETER GREIG. 127

along stay in Edinr. before I go forth, for my part I wish
to be resigned to the will of the Lord, may the language
of my heart be what Thou wilt when and where Thou wilt
my soul wait thou on the Lord. I have perused the pas-
sages of scripture you pointed out to me which are so well
adapted to my particular case in the vews of so important
undertakings O that when I reid the word I were eneabled
to look up to the spirit of wisdom for illumination that He
might open mine eyes to behold the winderous things con-
tained in the Law and Gospel may He who commanded
the light to shine out of darkness shine into my heart to
give me the light of the knowledge of the Glory of God
shining in the feace of Jesus Christ, then then would it
have its desired effect and become the power of God in my
salvation. O that I and all who have gone or may go as
Missionarys to the heathen worald felt but something of the
disposition of the Apoastle Paul tho but in afaint degree
then would we like Him not confer with flesh and blood but
go and preach and teach Christ among the heathen and tell
the Gentiles about the unchearchable riches of the Saviour
then would the word of Christ dwell in our whole man
richly in all wisdom continually to oppose the wicked one
and his suggestions to apply precious promises to our own
case for comfort and concelation and endeavour by meins
thereof to comfort others and this speake aword in season
to the weary soul then would the word of Christ be the
ground of our hope the sourse of our comfort the matter of
our boast our chief Study and delight and the Doctrines of
the Cross our cheif and only Glory then would we count
all our atainments and self rightuousness but loss and dung
for the excellancy of the knowledge of Christ and His
rightuousness then would we willingly spend and be spent
for the cause and interest of Christ then would we be
willing to become all things to all men if by aney meins we
might gain some then would we glory in tribulation and
count it an honour to be thought worthy to suffer for the

128 PETER GREIG.

Name of Jesus and His Gospel then would we have awarm
heart to Christ and ardent desires for the good of souls and
make it appear by using every mein in our power for there
good then by the blissing of God we might be instramental
in bringing many in a heathen worald to the knowledge of
Christ from darkness to light from bondage to the liberty of
Christ and from the power of satan to God that theye may
receive the forgiveness of all there sins and inheretaince
among them that are sanctifyed through the Faith of Christ
If theye were our dispositions feelings and resolutions then
would we have the spirit of missionareys and the qualifica-
tions which is necessar for them to possess and then finally
with the great apoastle of the Gentiles we might have cause
to say indue tim we have fought the good fight we have
kept the faith and finished our course hence there is laid up
for us acrown of Glory which the Lord the righteious Judge
will give at that Day That all happyness may attend
you and the rest of the Society that your Labours may be
crowened with succes and tend to the furtherance of the
gospel and the inlargment of the Redimers Kingdom is the
desire of Dear Sir your truly affectionat much oblidged and
humble servant, PETER GRRIG.

" DONIBRISTLE, Nov. 7th 1796."

Peter Greig was appointed, and was partially trained
for a short time. Along with him were the Rev.
Henry Brunton, who afterwards practically did chap-
lain's work until he was transferred to Russia, and
two men sent out by the Glasgow Society, who
proved to be failures. The two first were " solemnly
set apart to the office of catechist missionaries among
the heathen" on Friday, September 22, 1797, at
"' an extraordinary public meeting in Mr. Peddie's

PETER GREIG. 129

meeting-house, Bristo Street." Mr. Hall of Rose
Street preached from Phil. iii. 8, a text which proved
to be literally prophetic in Greig's case : " Yea, doubt-
less, and I count all things but loss for the excel-
lency of the knowledge of Jesus Christ my Lord."
Dr. Johnstone of North Leith then constituted the
meeting of the truly catholic society by prayer. Mr.
Ewing, as secretary, charged the missionaries, and
presented each with a Bible, the beautiful custom in
those days and long after. Mr. Peddie prayed and
concluded the " deeply affecting " service, the crowd
attending which on a week-day offered £64. The
day was the anniversary of the sailing of the London
Society's ship Duff for Tahiti, and this " accidental
coincidence was remarked with pleasure." The mis-
sionary-gardener took with him agricultural and
other implements, to introduce the useful arts in
connection with the gospel. Those fathers of the
Scottish Missionary Society were wise and foreseeing
men, anticipating what the latest experience of the
church among the savage races of Africa, down to
Livingstone, Stewart, and Laws, has fully confirmed.
The society's funds stood at above £2,300.

Ten years before that the early Abolitionists had
founded, on the fertile peninsula of Sierra Leone, an
asylum for runaway slaves, such as had attracted the
compassion of Mr. Granville Sharpe in the streets of
London. Hardly had the new colony been saved
from the attacks of a neighbouring chief, by the
Sierra Leone Company, which had imported the

(1,006) 9

130 PETER GREIG.

negroes of the West India regiments disbanded on
the declaration of American Independence, when in
1794 the French destroyed Freetown, the capital.
The governor at that time was the father of Lord
Macaulay, and it was on his advice that the four
Scottish and two London missionaries were sent to
the pagan tribes around Sierra Leone, which did not
become a Crown colony till 1808.

After waiting in vain for a convoy to protect
them from the French privateers, the six sailed in
the Calypso, a ship of 160 tons, and were safely
landed at Freetown in November 1797. The month's
voyage was not, however, hopeful in other respects.
Brunton prided himself on his theological training,
seeing that he had been educated for the ministry,
and this offended the Glasgow catechists. Sharp
theological discussions caused a perpetual storm to
rage on board. In all this Peter Greig was the
peacemaker, and he prevailed with his own colleague
to act the Christ-like part of seeking for forgiveness
which the rude ignorance of the others refused.
Intended for the fierce tribe of the Foulahs, fetich-
worshippers who had largely embraced the intolerant
doctrines of Islam, Greig and Brunton were sent to
the Susoos, on the Rio Pongas, 120 miles north.
There, under the wing of the company's factory, as
Governor Zachary Macaulay planned with his large
Christian heart, they learned the language, they
evangelized among the peaceful people, and they
prepared to operate from that as a base on the cruel

PETER GBEIG. 131

Foulahs of the uplands, all the traders among whom
could talk Susoo.

The mission was full of promise ; but God had
other designs for it at that time. Not only that,
but all the attempts then and subsequently by the
Church Missionary Society failed to Christianize the
outlying races first, as if to concentrate effort on
Sierra Leone itself, and make it what it has since
become, the fruitful nursery of native teachers and
ministers for the great mission-fields of the Niger
and the Yoruba. Brunton and Greig at least re-
duced the Susoo language to writing, and printed in
it several portions of the Scriptures and some good
books. There, in 1854, when a missionary from
Barbadoes lay dispirited by fever, the native chief
roused him to new energy by repeating the Te Deum,
which he had learned in his youth, when under the
care of Thomas Scott the commentator, to whom he
had paid a visit. In the Banana Islands, opposite
the spot, John Newton had half a century before
been, as he expressed it in his epitaph on the walls
of his church of St. Mary Woolnoth, " once an infidel
and libertine, a servant of slaves in Africa," suffering
cruel wrongs at the hands of the negro mistress of
his slave-trading master.

During the two years of his missionary career,
briefer than that of David Brainerd, Peter Greig
prayed and laboured and suffered in the Susoo country
around Kondia, the headquarters of the chief Fanti-
manee, in the fever-stricken valley of the Rio Pongas.

132 PETER GREIG.

Such was the fever that when seized he would lie
down at once on the spot ; and more than once he
thus nearly lost his life, which was saved by the
neighbouring slave-traders. Brunton, too, in the
interval of his own frequent sickness, nursed his
companion, until he left to be chaplain at Freetown.
Still Peter Greig had passed through the worst, and
was making way with the Susoos. They feared his
pointed reproofs and vivid denunciation of their hid-
eous sins. They listened respectfully to his preach-
ing, kept the Sabbath, and ceased from the more savage
forms of vice and crime. Education was not ne-
glected ; probably the most hopeful part of the young
missionary's work was the training of the Susoo lads
in his own rude home, whom he hoped to send as
missionaries to their countrymen and to the wild and
able Foulahs beyond, whose fathers the wave of
Saracenic invasion had driven from the southern
shore of the Mediterranean. Mr. Robert Alexander,
charged by Mr. Lothian of the Associate Congregation
of Portsburgh, and prayed over by Dr. Johnstone and
Mr. Ireland of Leith, was sent out to be his new
colleague. "Be a true yoke-fellow to that amiable
young man and truly Christian missionary, Mr.
Greig," said Mr. Lothian. A confidential letter,
dated 17th October 1798, to a brother missionary
who was sailing in the second voyage of the Duff
to the South Seas, appeared in the Missionary Maga-
zine of May 1799, and it gives a vivid picture of the
first Scottish missionary at work.

PETER GBEIG. 133

The year 1800 opened hopefully; but the end
was at hand. Seven men of the Foulah tribe visited
Peter Greig, avowedly to inquire into the way of
salvation. With true missionary hospitality he took
them into his own house, already somewhat full with
Susoo boys, and he sought to attach all the seven
to himself by showing them the various European
articles which he had. The evening of the 31st
January passed pleasantly, and Peter Greig retired
to rest with the hope that he had thus secured the
entrance into Foulah-land which he had persistently
sought. But the covetousness of these traders had
been aroused. Their leader, to whom Mr. Greig had
presented a razor, rose at midnight, and with it tried
to cut the throat of the sleeping missionary. One
Susoo boy saw the attempt, and hid himself in terror.
The missionary, thus roused, fought hard for life,
when the Foulah, knocking him down by a stroke of
an axe on the temples, stabbed him with a cutlass,
and then cut his throat from ear to ear. Joined by
his six companions, the assassin plundered the house
and fled. They were pursued by the Susoos of
Kondia, who recovered much of the booty, and
brought back four of the robbers in chains. Fanti-
manee, the chief, behaved well, " but, ah, their pun-
ishment will not bring back to life our much-lamented
friend, nor restore to the world or to the poor African
his useful labours and truly Christian example," is
the sad cry of the directors of the Edinburgh Mis-
sionary Society.

134 PETER GREIG.

Thus the first Scottish and United Presbyterian
missionary died for Africa, as the schoolman Ray-
mund Lulli had done in a still darker age at the
hands of the Foulahs' forefathers, as Livingstone and
James Stewart, C.E., have truly done since, though in
different circumstances. The seed of blood, the corn
of wheat which dies before it can live its wider life,
are producing a glorious harvest unto life eternal.
The church of Ebenezer Brown has good reason to
hallow the memory of the martyr missionary, Peter
Greig.

The work which Peter Greig thus began, and in
which he fell, was taken up four years afterwards by
the Church Missionary Society, whose two first mis-
sionaries were sent in 1804 to the Susoo tribes on
the Rio Pongas. Edward Bickersteth in 1816 brought
to England the son of a Susoo chief as the first-fruit
of the West African Mission. The boy died in the
Church mission-house.*

In 1816 that society's efforts were concentrated
upon the colony of Sierra Leone, which had, since
the abolition of the slave-trade in 1807, become the
depot for negroes rescued from slave-ships by the
British cruisers. Much blessing attended the labours
of W. A. B. Johnson and other missionaries, and in
1822 nearly two thousand of the freed slaves, adults
and children, were in the mission schools, several

* See Mr. Eugene Stock's great book, The History of the Church Mis-
sionary Society, Its Environment, Its Men, and Its Work : 1899.

PETER GKEIG. 135

thousands were attending public worship, and some
hundreds had become sincere Christians. The work
continued to prosper, but at a great cost of life —
fifty-three missionaries and missionaries' wives dying
between 1804 and 1824. In 1851 the Bishopric of
Sierra Leone was founded, and the first three bishops
— Vidal, Weeks, and Bowen (the two latter Church
Missionary Society's missionaries) — died within three
years of their consecration. Since them the follow-
ing have succeeded to the charge of the diocese :
Bishops Beckles (1860-69), Cheetham (1870-81),
Ingharn (1882-96), Taylor Smith (1897). In 1842
a Parliamentary Committee attributed the " consider-
able intellectual, moral, and religious improvement"
of the people to " the valuable exertions of the
Church Missionary Society more especially." Port
Lokkoh was occupied from 1840-50 and reoccupied
in 1875, and Sinkunia in 1897.

In 1862 the Sierra Leone Church was organized
on an independent basis, and undertook the support
of its own pastors, churches, and schools, aided by a
small grant from the society. In 1876 the Sierra
Leone Church Missionary Society was founded, and
has since carried on the outlying missions established
by the Church Missionary Society in the Bullom and
Quiah countries. One hundred African clergymen
have been ordained on the west coast (including
Yoruba and the Niger). Several of them are Govern-
ment chaplains.

Sierra Leone is no longer the small peninsula

136 PETER GREIG.

originally so called, but a country as large as the
whole of Scotland. It has increased twenty-fold
within the past twenty years, and is now 250 miles
from north to south, and 180 miles from east to
west, and has an area of 30,000 square miles. A
railway is under construction, and the first train was
run for a short distance in the summer of 1896.

VI.
JOHN VANDERKEMP, M.D.

(1748-1811.)
THE FIRST MEDICAL MISSIONARY TO AFRICA.

OF the good and the great men whom the London
Missionary Society commemorated in 1895,
the hundredth year of its beneficent history, the
earliest and perhaps the noblest was the Rotter-
dam scientist, captain of dragoons, landed proprietor,
and Doctor of Medicine of the University of Edin-
burgh, Johannes Theodosius van der Kemp. His
career was almost as romantic as that of the East
India sea-captain, James Wilson. His scholarship
was more exact and extensive than even that of his
other contemporary, Robert Morrison, who first revealed
the Chinese language to the West, and translated into
it the Bible. His life among the Kafirs and Hotten-
tots was even more self-sacrificing and his practical
skill in handicraft more remarkable than those of his
junior, John Williams, who opened the Pacific Ocean
to the gospel in a ship of his own construction, and
died a martyr's death at Eromanga. Vanderkemp's

138 JOHN VANDERKEMP, M.D.

twelve years in South and Eastern Africa pointed the
way to Robert Moffat and David Livingstone, alike as
a medical missionary and a philanthropic protector of
the dark races against the selfishness of his Boer
countrymen, and of the English settlers. He was,
finally, the first to project a mission to Madagascar,
which only his death in 1811 compelled him to leave
to successors, who have given the Hova nation the
Christian civilization which the French Republic is
now, unhappily, threatening.

John Vanderkemp, as his name is always given by
the English, of whom he was proud to be a fellow-
citizen, was born at Rotterdam in the year 1748.
He was the son of a Dutch Lutheran minister, and
the brother of a professor of divinity in the Univer-
sity of Leyden. After careful home training, the boy
was sent to the High School of Leyden, and he passed
at an early age into its University. His college career
redeemed, by its brilliancy, the promise of his early
boyhood. He mastered philosophy, mental and mathe-
matical, and theology ; but he started back from the
church under the double influence of scepticism and a
life of pleasure. He became, to use his own language
long after, the slave of vice and ungodliness. At
twenty he entered the Dragoon Guards. Three years
afterwards he received the brevet rank of captain, so
thorough was his mastery of military tactics and his
profession. Then he married Christiana Helena Frank,
and outwardly, at least, seemed to reform his habits
of life.

JOHN VANDERKEMP, M.D.

PaSe 138.

JOHN VANDERKEMP, M.D. 139

After sixteen years of remarkable military service,
he returned to the University, where he began
the practical study of medicine. Black and Hutton,
the Bells and the Hunters, had at that time raised
the Edinburgh school of science and healing to the
position it has ever since maintained, and Vander-
kemp, in the ripeness of his powers, sat for two years
at the feet of its professors, and worked in its labora-
tories. In the year 1782 he there graduated M.D.,
the title of his thesis being De Vita. Then he wrote
and published a learned Latin treatise on cosmology,
under the title of Parmenides, a second edition of
which appeared at Dort in 1798. In the same year
he published at Leyden a second treatise, under the
title of Tentamen Theologiae Dunatoscopicae, in
which he applied his method to the question of the
existence and attributes of God.

Confirmed in his purely rationalist theism by his
Edinburgh experience of the friends of David Hume,
who had died not long before, and of Adam Smith,
whose influence was supreme, Dr. Vanderkemp began
to practise as a physician at Middelburg, near Flush-
ing. There his professional reputation, and now high
personal character, made him known all over the
Netherlands. He absolutely restricted the number of
his patients to twelve, declaring that only thus could
he study every case as it deserved, and give his
undivided attention to the cure of each. At the
height of his fame he suddenly retired to Dort, where
he resolved to settle down as a country gentleman

140 JOHN VANDERKEMP, M.D.

and give himself to literary research. He seems
always to have enjoyed a good income. The old
provincial town of Dort, or Dordrecht, stands on an
island in the Maas, not far from one of the three
mouths by which it falls into the North Sea. When
he was boating with his family, on June 27, 1791, a
violent squall swept the river ; his wife and daughter
perished, and he was found by the crew of a drifting
vessel, clinging to the upturned boat, a mile below the
scene of the disaster.

John Vanderkemp, then forty-three years of age,
thus saved to bewail the loss of wife and child,
became changed for ever. His bare theism broke
down. His opposition to the supernatural in the
person of Christ disappeared. His remorse for the
sins of his youth, for which he had sought pardon
in continued prayer to God for punishment, and
which " had proved utterly ineffectual to produce
even the lowest degree of virtue in my soul," had
resulted in despair. He had long given up partak-
ing of the Lord's Supper. But now, entering church
on the Sunday after his loss and his rescue, his pre-
vailing impression was thus described by himself:
"Examine the Christian system once more, and you
will judge otherwise ; but eat now of this bread, and
remember your new Master." His case was that of
Augustine, and he found it described so accurately
in St. Paul's Epistle to the Romans that he was
astonished. Writing of this time, he declared :
" When the Lord Jesus first revealed Himself to me.

JOHN VANDERKEMP, M.D. 141

He did not reason with me about truth and error,
but attacked me like a warrior, and felled me to the
ground by the power of His arm." All this he after-
wards worked out in his Dutch commentary on that
Epistle, which appeared at Dort in the year 1802,
under the title of Theodicfa van Paulus. The war
with France led to the erection of a large hospital
near Rotterdam, and Vanderkemp was at once ap-
pointed its director. Now his military experience
and his medical skill were directed by the highest
of all motives. The place became a house of rest
and healing for both soul and body under his organi-
zation. Like Paul, his moral antecedents caused him
for a time to be distrusted by many, who closely
watched his conduct. Personally, he acted as chap-
lain to the sick every Sunday, and he supplied
spiritual instruction and consolation by an evangelist
of his own appointment.

"While thus occupied, he received from a Moravian
correspondent at Herrnhut a copy of the address by
which Dr. David Bogue, Scots minister of Gosport,
encouraged by the success of Carey's Baptist Society,
appealed to " professors of the gospel " to send out
twenty or thirty missionaries, and so founded the
London Missionary Society on September 21, 1795.
Deborah's curse of the inhabitants of Meroz, " because
they came not to the help of the Lord, to the help of
the Lord against the mighty," so fell upon the great
physician that he cried out, " Here am I, Lord Jesus ;
Thou knowest that I have no will of my own since I

142 JOHN VANDERKEMP, M.D.

gave myself up to Thee to be spent in Thy service ac-
cording to Thy pleasure Lead me in the right way,

if there yet be any way of wickedness in me." He
then invited the new society to issue an address to
the people of Holland specially, by whom his Dutch
translation was received " with uncommon avidity,"
being circulated by the thousand. It resulted in the
foundation of the Netherlands Missionary Society in
1797, and the volunteering of young Kicherer as a
missionary. Dr. Vanderkemp twice visited London,
where his saintly wisdom and learning so impressed
the directors, that they urged him to undertake a
mission to one of the civilized peoples of the East
whose language and philosophy he knew. But his
humility and his foresight prevailed. William Carey
and Schwartz were already in India, north and south ;
the Duff was going forth with its consecrated cargo to
the South Seas. He would spend his life among the
oppressed races of South Africa, and use its eastern
province as a stepping-stone to Madagascar.

As if all the philosophy of Leyden, the science of
Edinburgh, and the theology of Dort were insufficient
to qualify this Dutch physician and gentleman to be
the first medical missionary to Africa, he must needs
work with his own hands in the labour of making bricks,
so qualifying himself to be the first of a century of in-
dustrial missionaries, down to Alexander Mackay, James
Stewart, and Robert Laws. In the neighbourhood of
London, the philanthropic scholar was seen toiling for
many days in the brickfields, like another Peter the

JOHN VANDERKEMP, M.D. 143

Great, in the shipwright yards, as was remembered and
said on Vanderkemp's death. The Scots Church in
Crown Court, London, was the scene of his public ordina-
tion, when, with his countryman Kicherer, and Edwards,
he was set apart, by ministers of all evangelical sects,
to begin and superintend the new mission to South
Africa. He chose, for the conveyance of himself and
the party to the Cape of Good Hope, the Government
transport Hillsborough, which carried male convicts
to Botany Bay. Just before Christmas Day in 1798
she sailed in company with the Duff, which took out
the second party of forty missionaries to the Pacific,
only to be captured by a French privateer near Kio
Janeiro. After fifteen weeks of an awful voyage, of
storm without and mortality within, the convict ship
reached the Cape. Vanderkemp alone was able to
quell the rioting of the prisoners, and save the officers
from destruction. Disease followed mutiny, till the
vessel became an infected hospital. Day and night
the four missionaries ministered to the dying, while
the doctor's skill saved not a few, and true converts
to Christ were gained.

Vanderkemp was fifty-one years of age when he
entered on his twelve years' mission. As a Nether-
lander, yet a Scottish university graduate, and the
first representative of a London society, he seemed
specially fitted to conciliate the warring colonist
parties in South Africa. But these parties, and
especially the Boers, have always been marked by
unkind and even hostile treatment of the native

144 JOHN VANDERKEMP, M.D.

races. Only the foresight, as well as the sense of
justice and humanity, of men like Vanderkemp and
Livingstone, Stewart and Don, has been able, with
the occasional sympathy of governors like Sir George
Grey, to rescue the stronger Kafir varieties, and prove
that the " red " savages may be transformed into
civilized wealth - producing Christian communities.
Sir Francis Dundas, acting as governor after April
1801, assisted the distinguished Netherlander; "the
South African Society for Promoting the Spread of
Christ's Kingdom" was founded in Cape Town; the
Moravians, then at Bavian's Kloof, supplied a famous
elephant-hunter as guide and interpreter ; and De
Beer, a godly Boer, received his countryman with
joy when he preached his first sermon to the Kafirs,
and speeded him on, through lions and snow-clad hills,
to Graaff-Reinet. There his first act was to find the
latitude of the place. He carefully collected materials
for an account of the religion, customs, population,
language, history, and natural productions of the
Kafirs and their country, which will be found in
The Missionary Transactions, vol. i.

His life threatened by Nggika, the chief, and
deserted by his companion Edmonds, who desired to
go to Bengal, Vanderkemp turned to the Hottentots,
and removed with eighty of these to Botha's Plain,
some eight miles from Algoa Bay. There, associated
with Mr. Read, he worked out the first industrial
institution, encouraged by Governor Dundas, and the
two ministered to the neighbouring English garrison.

JOHN YANDERKEMP, M.D. 145

On the withdrawal of Great Britain and the
restoration of the colony to Holland, Governor Jans-
sens settled them to the west, at Zwart's Kopf River,
and there their third mission of Bethelsdorp soon
flourished. But Dutch ascendency encouraged the
Boers to persecute Yanderkemp and Read as agents
of an English society who were disturbing the labour
market. The two missionaries were driven into Cape
Town in time to witness the battle of Blaauwberg on
January 8, 1806, when the colony became British for
the second time. Sir David Baird, the Indian hero,
invited Yanderkemp to advise him as to the native
prisoners of war, and sent him back to Bethelsdorp,
with the concession of land to his mission. It was
at this time that Henry Martyn met Yanderkemp, of
whose letters he had thus written in his Journal
three years before : " Read Dr. Yanderkemp's mission
to Kafraria. What a man ! In heaven I shall think
myself well off if I obtain but the lowest seat among
such, though now I am fond of giving myself a high
one." For five weeks, in and around Cape Town,
the two, with Read, held much high converse, which
closed with this note, as Henry Martyn sailed away
to India, Persia, and Armenia, to find a solitary grave
in Tokat, just after Vanderkemp's death : " Dear Dr.
Yanderkemp gave me a Syriac Testament as a remem-
brance of him."

Restored to his medical and industrial centre of
light at Bethelsdorp, Yanderkemp made it more pros-
perous than ever. Of its thousand inhabitants, in

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146 JOHN VANDERKEMP, M.D.

1810, he writes that their "industry appears to
increase. The work of God's converting grace is
also manifest among the people. After six years'
labour it has attained such a degree of solidity that
it may be committed to the care of another missionary,
which will enable me to devote some subsequent days
of my far-advanced age to His service among some of
the nations hitherto ignorant of the way of salvation."
Here he completed his Tkeodicee, of which the editor
in Holland had written in his preface to the first
volume : " The author, who is really a great man,
but now become a child in the kingdom of heaven,
is ready to sacrifice all earthly pleasures, and to make
himself useful with all his knowledge and power, for
the extension of the kingdom of Jesus Christ among
the heathen." Here he wrote a manual of obstetrics
for the use of his settlement. Here he continued,
working at his own charges always to redeem many
from slavery. We learn indirectly from R. Philip's
Life of John Campbell of Kingsland, who was sent
out to succeed him, that he married a native wife,
daughter of an African, whom he had thus rescued.
Never did missionary so live in the spirit of the
Master, for the salvation of the lowest of every race
and colour, the convict and the slave, since Eligius of
Noyon (A.D. 588—658) ransomed our Saxon fore-
fathers when they were exposed for sale in the
court of King Clotaire the Second.

Now, thought Vanderkemp, the time for Mada-
gascar had come. His dream of long ago he set out

JOHN" VANDERKEMP, M.D. 147

to realize by obtaining the permission of the new
governor, Lord Caledon, to make a tour north through
the country of the Tambookies and along the east
coast to a point opposite Madagascar, establishing a
chain of mission stations. It has taken nearly a
century to complete his project, for Pondoland became
British only the other day. While strengthening the
base of all his operations by stimulating missionary
enthusiasm in Cape Town, and awaiting the arrival
there of Mr. Pacalt to accompany him in his heroic
but premature enterprise, he was cheered by Sir John
Craddock, and by a letter from a missionary who had
touched at the -Isle of France on his way to India,
and told him Madagascar was open. But not to him,
for whom there was reserved the rest that precedes
the higher service. On December 7, 1811, he was
seized with violent fever, and on the fifteenth he
passed away, leaving to his society* and the church
the legacy of his unfinished work, exclaiming, " All is
well !— light ! "

In the years since that bright Cape December,
how fast the Light has been travelling around the
continent, and into its darkest recesses ! But as yet
it is only the ruddy dawn. Since the Saracens, follow-
ing the Vandals as Augustine of Hippo lay dying,
swept away the great missionary church of North
Africa, leaving only the miserable Copts and degraded

* Since this was written Mr. Lovett has given the details of the first
mission to South Africa in his History of the London Missionary Society,
1899.

148 JOHN VANDERKEMP, M.D.

Abyssinians, there have been four notable pioneers of
the great army which is yet to take possession of
Africa and its Madagascar island for Christ — Ray-
mund Lulli, Spaniard, martyr at Bona ; Peter Greig,
Scotsman, martyr near Sierra Leone ; Vanderkemp of
Rotterdam and Edinburgh, whose dust lies in Cape
Town ; and David Livingstone, whose heart is buried
in the centre of Africa, while his tomb in West-
minster Abbey ever silently summons Great Britain
not to rest till Light and Liberty have removed the
old curse from the millions of Africa.

VII.
ALEXANDER DUFF, D.D., LL.D.

(1806-1878.)
THE CHRISTIAN EDUCATOR OF SOUTHERN ASIA,

T T PON the roll of missionaries sent out to India
^-J and China by Denmark, England, and Scot-
land during the past century and a half there stand
out six names, from Christian Frederick Schwartz,
born in 1726, to Alexander Duff, who died in 1878.
When the German Schwartz passed away from
Southern India in 1798, the English Carey had
already begun his work for all Northern India in
Serampore. There he was visited by the American
Judson, who from a Presbyterian had become a
Baptist, and for nearly forty years, ending 1850,
evangelized Burma. Parallel with Carey's work in
Bengal and the early part of Judson's in Burma
was that of the Scottish Congregationalist, Morrison,
under the protection of the East India Company,
in China, or from 1807 to his death in 1834, a few
months after Carey. Western India had not been
cared for aright till 1828, when John Wilson went

150 ALEXANDER DUFF, D.D., LL.D.

to it from Edinburgh University, thenceforth to be
identified with progress of every kind in the regions
around Bombay, and from Eastern Africa to Persia,
down to his death in 1875. But in all this pio-
neering work, which extended over the breadth of
Southern Asia from Canton to Abyssinia, the very
centre from which the civilizing and evangelizing
influences could most effectually radiate had been
neglected till, in August 1830, the young Highlander,
Alexander Duff, opened an English school in a Ben-
gali house in Calcutta.

That put the keystone in the apostolic arch upon
which the sure fabric of Christian truth has since
been slowly raised. Whatever else or more Dr. Duff
proved himself to be, as a man of a noble chivalry
and a rare spiritual humility, as a personality of
irresistible force and eloquent persuasiveness, as an
organizer and administrator who worked out a system
which all other Protestant churches have since pro-
nounced to be the most successful in its conflict with
the false and effete civilization of Brahmanism, his
peculiar merit was this: in the right place and at
the right time he had the foresight and the God-given
grace to drop into the very heart of the decaying
mass of Oriental idolatry the little leaven which is
surely leavening the whole lump. The working of
the fermenting power he watched and guided, so far
as man might do it, all through his Indian career of
thirty-four years, and from his truly episcopus-like
position at home till his death on February 12, 1878.

ALEXANDER DUFF, AT SEVENTY.

Pa ft ISO.

ALEXANDER DUFF, D.D., LL.D. 151

All the six men had so much in common as to
surprise those who study their lives in contrast and
comparison. Of varied nationalities, though five were
English-speaking ; of different sections of the Church
of Christ — Lutheran and Baptist, Independent and
Presbyterian ; of scholarly training and tastes, alike as
philologists and theologians ; with a consuming zeal
that Christ should be revealed to and in the six hun-
dred millions of Asiatics, to whom they gave the Bible
in the learned and vernacular tongues, and all western
truth in the language of the conqueror ; these six
men spent each some forty years among the natives,
passed the old man's limit of seventy years, and died
rejoicing in their labours, regretful only that they
could not go on working for such a Master. All rose
from humble life to be consecrated by that work, as
the Apostles themselves were, and to be inspired by
it in a degree second only to the Eleven and to St.
Paul, who saw the Lord. The story of each, how-
ever, is very different from that of the others. If, to
complete it, we add the brief career of the Anglican,
Henry Martyn, who was both a missionary and a well-
paid chaplain, we shall have a combination of powers
and graces, of methods and results, such as more
exquisitely illustrates the "gifts for men" and "the
unity of the faith " than anything in the Christian
centuries since St. John.

Dr. Duff's special work is, then, worth telling in
detail. It was my privilege to act along with him in
the second half of the conflict as a Fellow of the

152 ALEXANDER DUFF, D.D., LL.D.

University of Calcutta. The whole story forms one
of the most brilliant chapters in the history, not only
of Christian missions, but of educational progress, and
of the civilization of a subjugated empire by the gov-
erning race. It furnishes an Oriental analogy to the
influence of Rome in the conversion of the northern
nations, and to that of Greece in the Renascence and
Reformation of Europe.

Born on April 25, 1806, at Moulin, in the very
heart of Scotland, of Gaelic-speaking parents, Alex-
ander Duff began life with the significant advantage
of being a two-language man. In the parish kirk
Charles Simeon's convert, Dr. Stewart, had shown his
parents the " new light," and the boy was prepared for
the call from God Himself, as he believed, who in a
vision summoned him to His service. St. Andrews
University and Dr. Chalmers, when its Professor of
Moral Philosophy, completed the training, which could
not have been more specialized had the student's
future been known to himself and his teachers. He
went forth the first missionary of the old historic
Church of Scotland, to India, to its capital Calcutta,
at the very time when his divine message through the
new method was specially suited to the needs of
India, its Brahmans, and its government. The hour
had struck, and the man appeared, as truly as when
St. Paul first entered Antioch and Rome ; or Pan-
taenus handed over his work at Alexandria to Clement,
and himself sailed for Western India ; or Columba
landed at lona; or Boniface began the Christian

ALEXANDER DUFF, D.D., LL.D. 153

civilization of Germany and Europe ; or Wielif,
Luther, and Knox reformed the Christian Church.

Alexander Duff was twenty-five years of age when,
in the heat of May 1830, twice shipwrecked, he
stepped on the muddy strand of Calcutta. Lord
William Bentinck, with his equally Christian wife,
was the Governor-General. Macaulay was soon to
follow him, and Macaulay's brother-in-law, Charles
Trevelyan, was ready to co-operate. Metcalfe, who
was to give India a free Press, was in the Council.
John Marshman was ready to carry on the work of
Carey, then within four years of his death. The
other missionaries, few and feeble — in North India,
at least — had for years effected little by irregular
street preaching, which left the influential castes and
classes unmoved, and hardly touched the villages.

Thanks to Charles Grant and Wilberforce, the
charter passed by Parliament in 1813 had compelled
the East India Company to permit missionaries to
land in India and China — to which, indeed, it ap-
pointed a bishop and Scottish chaplains — and to grant
not less than £10,000 a year for "the revival and
improvement of literature, and the encouragement of
the learned natives of India, and for the introduction
and promotion of a knowledge of the sciences among
the inhabitants of the British territories of India."
Up to that time Warren Hastings had founded a
Madrissa in Calcutta, to conciliate the Mohammedans
and to prepare officials for the law courts ; while
Jonathan Duncan, afterwards Governor of Bombay,

154 ALEXANDER DUFF, D.D., LL.D.

had established a Sanskrit college in Benares for the
same ends among the Hindus. In England and
Scotland the intellectual systems of such teachers as
Bell, formerly a Madras chaplain, and Lancaster, had
led to the foundation of the British and Foreign
and the National School Societies. The Court of
Directors were evidently puzzled how to spend the
educational grant exacted of them by Parliament ;
so they did one wise and one foolish thing. They
directed the application of Bell's monitorial system to
the village schools of India, an order long neglected;
and they recommended the instruction of Hindus,
by grants of money, in their own learned language,
which was then supposed to contain " many excellent
systems of ethics." This latter suggestion was at
once grasped at by Lord Minto's Government, under
whom were two Orientalists so enthusiastic as Henry
Thomas Colebrooke and Horace Hayman Wilson.
English, the language of the only truth within
reach of the people, of commerce, and of adminis-
tration, was utterly neglected. A new Sanskrit
college was founded in Calcutta with one-fourth of
the parliamentary grant. The rest, and much more,
was squandered, partly in stipends to lazy and
bigoted Mohammedans and Hindus, and partly in
the publication of tons of Oriental books, which
proved to be useless either for true scholars or the
simplest educational purposes. The only attempt to
care for the mass of the people through their village
schools and in their vernaculars was made by the

ALEXANDER DUFF, D.D., LL.D. 155

earlier missionaries, Marshman and May, with some
encouragement from Lord Hastings, the enlightened
Governor-General.

But the middle-class Bengalis of Calcutta deter-
mined to obtain a knowledge of English, if only to
qualify them for appointments and clerkly duties in
mercantile offices, as commerce developed. Most
friendly to the object was one David Hare, a London
tradesman, who, having married an Aberdeen wife,
settled as a watchmaker in Calcutta, where one of
the principal streets bears his name. He was il-
literate and a sceptic, but he did not rest until he
had induced the Chief Justice, Sir Hyde East, and
Rammohun Roy, the theist who died in this country,
to unite with him in establishing the Vidalaya, or
Anglo-Indian, or Hindu, or Presidency College, by all
which names it has since been known. In 1817,
this, the first public school in India for teaching
English, was opened with twenty pupils. Scepticism
of the Tom Paine stamp, immorality, and mismanage-
ment, reduced the enterprise to such a state that its
native managers obtained the supervision of Govern-
ment, which thus became for many a year not only a
teacher of English but a propagator of bitterly anti-
Christian opinions, in spite of its profession of pure
neutrality. Nor was any sufficient correction applied
to this. The Serampore missionaries had opened
their magnificent college a year after, but that was
fifteen miles away from the capital. Stimulated to
rival them, Dr. Middleton had built his Bishop's Col-

156 ALEXANDER DUFF, D.D., LL.D.

lege, but that too was at some distance from the
city.

The Government Committee of Public Instruction
meanwhile pursued its triumphant way, subsidizing
and eulogizing only Hinduism, Mohammedanism, and
Voltairism, or worse, under the idea that the cause
of Oriental scholarship at least was thus advancing.
There was only one man who protested, and that,
strange to say, was a stouter sceptic than any of
them — the quondam licentiate of the Scottish Kirk
who had come to draft the dispatches from Leaden-
hall Street, James Mill. In a trenchant and almost
sorrowful letter sent out by the Court to the Gov-
ernor-General on February 18, 1824, he horrified the
pandits, both English and Indian, by telling them
that, by their own confession, their system had failed.
The Hindu and Mohammedan colleges had not made a
favourable impression on the people by encouraging
their literature, nor had these institutions promoted
useful learning. In language which his friend
Macaulay almost copied ten years after, the committee
were told that they were teaching " a great deal of
what was frivolous, not a little of what was purely
mischievous, and a small remainder indeed in which
utility was in any way concerned." The father of
John Stuart Mill, and author of a History of India
long since out of date, was the first to attack, from
the secular side, that which Duff demolished from
the spiritual. This assault proved fruitless for the
time — how fruitless let Bishop Heber's description of

ALEXANDER DUFF, D.D., LL.D. 157

his visit to the Sanskrit College of Benares tell.*
The accomplished Fellow of All Souls, Oxford, there
heard a lecture identifying the North Pole with
Mount Meru, and the South Pole with the tortoise
which supports the Hindu cosmogony, while the sun
goes round the earth ! This in some colleges, and the
vulgar blasphemy of the Age of Reason in others,
were the only means by which the Government of
India carried out the order of Parliament to promote
a knowledge of the sciences among the natives, all
the twenty years before Dr. Duff's assaults began
to tell.

Like every false religion, Hinduism has thus made
some error in physical fact an article of faith ; and
here Christianity, which leaves science to its own
unrevealed place, finds an entrance for the wedge of
disintegration. Here, and then by the ethics of
natural religion, and finally by the Spirit of Christ
directing both, Duff began that Prceparatio Evangelica
with which, more than any other man, or anything
else in his career of half a century, his name is
identified. All truth is harmonious, all truth is one ;
and the Protestant Christianity which glories in that
has no need to fear any. That was his principle.
" Do not," said the church which sent him to India as
its first missionary, "settle in Calcutta." "Do not,"
said the few missionaries already there, and the mass
of his own countrymen, " attempt to teach English ;

* See Bishop Heber, Poet and Chief Missionary to the East, page 253.
(John Murray, 1895.)

158 ALEXANDER DUFF, D.D., LL.D.

you will only make the Bengalis worse infidels than
before." Such was not Dr. Carey's opinion. I shall
never forget the story of their first interview, as
Dr. Duff told it to me in the old mission-house of
Serampore, where he was my guest. The still ruddy
Highlander, tall and excited, left his boat at the
college ghaut, eager to see the man who, since before
the French Revolution, had been working for the
good of the people of India. He found a bent,
withered, lame old man, who was still suffering from
the effects of a fall that had forced him to use
crutches, and whose yellow complexion contrasted
with the white jacket of the tropical heats. But
when the great scholar and venerable apostle began
to speak, all signs of weakness vanished. Like every
one who has worked long for the Master, Carey told
Duff how joyous, how full of reward was the service.
He sent the youth to Calcutta with his blessing. He
lived only a few years longer — too short a time to
see the harvest reaped which he and others had
sowed.

On July 15, 1830, Duff opened his English school
in Calcutta, in spite of all counsel to the contrary,
save Carey's. His few pupils soon rose to eight
hundred. He had to make his own teachers and all
his text-books. In sweltering heat and steaming rain
he worked on, kept in ignorance even of the one fact
that would have cheered him — that the Court of
Directors had again, on September 29, 1830, urged
the Government to encourage a thorough knowledge

ALEXANDER DUFF, D.D., LL.D. 159

of English in its schools, since the pure tone and
better spirit of Western literature cannot tell with
full effect only through the original tongues. "There
is no point of view," wrote the Directors, " on which
we look with greater interest at the exertions you
are now making for the instruction of the natives,
than as being calculated to raise up a class of persons
qualified by their intelligence and morality for high
employments in the civil administration of India."
Specifically " on their instruction in the principles of
morals and jurisprudence " did the Directors express
their reliance for this end. That instruction it fell
to Duff to give with the only force which can supply
the motive power of morals, and to Macaulay, as first
law member of the Governor-General's Council. With
them was associated the Governor-General himself,
the philanthropic, wise, earnest, and Christian Lord
William Bentinck, without whom this first lustrum of
Indian progress might have been longer postponed.
The still more liberal Charter of 1833 had just been
passed, the Governor-General and all his colleagues
had convinced themselves that Duff's college and his
methods supplied the true model for an educational
policy to extend to the whole empire and develop in
the generations to come ; but they could not secure
Duff's zeal, nor dared they proclaim the Christian
faith, even if it had been wise to do so.

The Committee of Public Instruction were equally
divided on the subject of English versus Sanskrit,.
Arabic, and Persian as the language of education.

160 ALEXANDER DUFF, D.D., LL.D.

Five still held out against dispatches, Dr. Duff's
success, and common sense, when Macaulay was
appointed their president. Very curious and very
precious are the worm-eaten manuscript minutes and
reports which I have seen in the Calcutta archives,
whereby the great writer for four years fought his
obstructive colleagues. In 1835 the famous essayist
summed up the controversy in a minute which is as
brilliant as anything he afterwards published. Sir
George Trevelyan has given an extract from it, all
too short, in the closing chapter of the first volume
of the Life and Letters of his uncle. Lord William
Bentinck, even if he had not personally been on the
same side, had no alternative but to set the question
at rest by his Resolution of March 7, 1835, which
became the corner-stone of our educational policy in
the East ever since — "A knowledge of English
literature and science through the medium of the
English language."

Such was the effect of this adoption of Dr. Duffs
principles, minus always the Christian end of such
education, which was tacitly left to the missionaries,
that we find Macaulay writing thus the year after to
his venerable father : " It is my firm belief that, if
our plans of education are followed up, there will not
be a single idolater among the respectable classes in
Bengal thirty years hence." Error dies harder than
that ; but it is true that not one Hindu leaves an
English college believing in his ancestral faith, how-
ever much caste and other forms of custom may still

ALEXANDER DUFF, D.D., LL.D. 161

lead him timidly to practise it. And few Hindus
leave the missionary colleges, established on the model
of Dr. Duff's, unconvinced of the power and beauty of
Christianity, or unfriendly to it. While more Hindus
of influence have been added as sincere converts to
the Christian Church by this than by any other
means, the work of preparation has been carried out
over the wide extent of the vast peninsula as no
other force could have carried it. Having done this
great work in its origin, and secured colleagues
worthy of himself to carry it on, Dr. Duff was driven
home by nearly fatal sickness, to rouse the churches
by his zeal, and to shake the country by his eloquence.
The first news that met him on his return to Cal-
cutta was that the Orientalists in the department of
Public Instruction had succeeded in imposing on the
weakness of the unhappy Governor-General of the day,
Lord Auckland, so far as to induce him to sign the
minute of November 24, 1839. That document is
not unfairly described by Dr. Duff, in a series of tren-
chant letters in which he demolished and ultimately
neutralized it, as directing the re-endowment of
Orientalism, including its false religions, and the total
exclusion of true religion from the course of higher
instruction in the literature and science of Europe.
The only practical result was to increase the public
grant for education. The Cabul disasters and the ini-
quitous expenditure on the first Afghan war arrested
rapid progress for a time. But so profoundly was
Dr. Duff moved by the danger to what he had justly

(1.006) 11

162 ALEXANDER DUFF, D.D., LL.D.

pronounced "the great revolution to be ultimately
wrought by Lord William Bentinck's order," that it
came back on his mind with much force when he was
dying. The veteran missionary, in those intervals
of bright and almost vigorous consciousness which
marked the last fortnight of his life, reverted again
and again to Lord Auckland's vain attempt, as if it
had been made yesterday. To one who, on February
1, 1878, found him very weak, and wished him to
refrain from conversation, he replied that it did him
good — it roused him thus to go back on the past.
After explaining in detail the course in philosophy
over which he took his native students, he said he
would answer " the upstart rationalists " of the Indian
Educational Department now as he did in 1839, if he
had the energy. He then dictated a vindication of
his educational policy in connection with the Calcutta
University, which had been assailed with great vehe-
mence by one of the Indian newspapers.

The Bentinck period of his career may be com-
pleted by a reference to what he did for the medical
education of the Hindus. For them even to touch a
dead body was to break caste, so that the study of
scientific medicine became impossible. When Lord
William Bentinck was petitioned by both the Hindu
and Mohammedan communities to be satisfied with the
study of the Sanskrit and Arabic works on the healing
art, he persisted in the establishment of the Bengal
Medical College, for instruction in medical science on
European principles through English. Even then,

ALEXANDER DUFF, D.D., LL.D. 163

however, anatomy had to be taught from models ;
and how taught ? Dr. Duff declared that his students,
of the highest caste, were sufficiently free from pre-
judice to dissect the human subject. With hope, yet
hesitation, the English doctors who were professors in
the new institution visited the missionary's classes,
and questioned the students. The very first was a
Brahman, who at once declared his readiness to defy
prejudice, and the triumph was gained. When I
presided at the annual convocation of the Bengal
Medical College, I was able to use this language : —

" Students, you have reason to be proud of the
college which has this day bestowed on you such
honours. It is associated with an already long roll
of remarkable teachers ; for, after all, thirty-eight
years is not a short period in the history of an
institution in India. Its existence is connected with
the names of the two most illustrious Governors-
General of this century, Bentinck and Dalhousie.
The former called it into being as the last act of an
administration memorable for the triumphs of peace.
The latter, great in war as well as peace, was the
first to open that hospital which is the largest single
school of practical medicine in the world ; and when
I first landed in India the echoes of his eloquence on
that occasion had not passed away. Since even his
time what progress has there not been ! Your able
principal* now tells us of so many as 1,226 students
in the college, and of more than 41,000 patients

* The late Dr. D. B. Smith.

164 ALEXANDER DUFF, D.D., LL.D.

annually treated free of charge in the hospital. The
hospital has relieved the pain or cured the diseases of
no fewer than 800,000 human beings since its estab-
lishment. The college has sent forth 436 sub-assistant
surgeons, 56 hospital apprentices, and some 1,161
native doctors, since its foundation. One can now
hardly believe that there was a time when the Hindu
and Mohammedan communities of Calcutta alike peti-
tioned Government not to substitute a college like
this for the classes which had previously been devoted
to the study of the Hindu and Arabic works on medi-
cine in the Sanskrit College and the Madrissa. Just as
students are now annually reckoned by thousands,
and patients by tens of thousands, and as the one
subject made use of by Pandit Modusoodun Guptu
has grown into some nine hundred every year, so the
staff of professors, which began with Drs. Bramley
and Goodeve, has swollen into a band of twelve
English and six native lecturers. Your college, with
such a history, no less than your profession and the
honours which so many of you have gained to-day
and recently in this University Hall, summons you to
walk worthy of your vocation, to act up to your
responsibility."

Dr. Duff has done more than any other one man
for the largest medical school and the most beneficent
in the world.

For twenty years the Government and the mission-
ary colleges grew side by side, not only in Calcutta,
but in the great cities and native towns of India.

ALEXANDER DUFF, D.D., LL.D. 165

Both had sprung from the same seed — that first sown
by Alexander Duff in 1830; but the Government so
dreaded the suspicion even of Christian truth that it
would not acknowledge, by grants or honours, the
secular instruction, in promoting which, among the
poorer classes especially, the churches and societies of
Great Britain were doing its work. So far did this
go, that the bold and almost autocratic Marquess of
Dalhousie, though an elder of the Kirk at home,
would not even subscribe to its college in Calcutta
till the very day that he resigned the office of
Governor-General into the hands of Lord Canning.
Nay, he maintained the Bethune School for caste
girls out of his own pocket privately, rather than
commit the Government to the unknown and dreaded
work of female education. Fortunately, Dr. Duff
happened to be again in England when the time
came, in 1853, to give the East India Company what
proved to be its last charter. He and the late
J. C. Marshman, C.S.I. — a man second only to him
in self-sacrifice for the Christian education of the
natives of India — gave evidence before a parliamentary
committee, which resulted in Sir Charles Wood (first
Lord Halifax) becoming a convert to their views.
Taking that evidence and certain sympathetic dis-
patches from Lord Dalhousie on the success of Mr.
Thomason in the establishment of circle village schools
in Upper India, his private secretary, the present
Earl of Northbrook, drafted the dispatch of 1854.
That is a state paper second only to Macaulay's in

166 ALEXANDER DUFF, D.D., LL.D.

1835 ; and Lord Northbrook was proud to claim its
authorship, even as a draftsman from the evidence of
Duff and Marshman, when, as himself Viceroy and
Governor-General, he addressed the Convocation of
the University of Calcutta. The merit of the dis-
patch is that, with a fearless belief in the harmony
of truth and its ultimate triumph, its author brought
into friendly co-operation, on the one ground of
efficiency in communicating truth, the two hitherto
hostile parties of the Government and the Church, and
added to both native representatives of all the creeds,
Mohammedan, Hindu, and Buddhist. At the head of
all education, above even the Government itself in its
executive capacity, were placed the three universities
of Calcutta, Madras, and Bombay — since increased to
five by those of Lahore and Allahabad. Their
senates arranged the curricula of studies, fixed the
text-books, nominated the examiners, and conferred
the degrees. For the first time in the East, and that
too in the very year when to many it seemed as if
the British Empire there was passing away, there
was seen the catholic spectacle of rulers and ruled,
Protestant and Romanist, Christian, Brahman, and
Moulvie, sitting around the same table to draw up a
scheme of university learning, Oriental as well as
Western, but all on Western methods, and rewarded
by Western academic titles. Dr. Duff's special duty
was to lead the Christian party in the Calcutta Senate,
consisting, with the writer, of the learned Archdeacon
Pratt, Professor Cowell (since of Cambridge), Dr. K.

ALEXANDER DUFF, D.D., LL.D. 167

M. Banerjea, Dr. Kay, Bishop Cotton, Dr. Ogilvie,
Dr. Mullens, Sir Henry Durand, Bishop Stuart, Sir
C. U. Aitchison, Mr. Samuel Laing, and Sir Charles
Trevelyan, during the few years that the two latter
were successively finance ministers. Our object was
purely catholic — to secure the best text-books, and to
see that the University should be a teaching as well as
a mere examining body. For years the conflict went on,
quietly as became academic strife, and harmoniously
in the end, although the purely Christian element
was in the minority in numbers. The Minutes of
the years 1859-65 are before me, and very able
some of them are, coming from such pens as Cotton's,
Pratt's, and Duff's. The orientalizing and anti-
Christian party could always reckon on purely
native support ; for in such matters non-Christian
natives are naturally influenced by the desire of those
in power. In Bombay and Madras there was a
similar struggle, but not so prolonged ; for Dr. Wilson,
though a missionary, became vice-chancellor in the
former, and in the latter — thanks to educationists
like Principal Miller, C.I.E. — the missionaries have
distanced the Government in the higher education.

Of forty-eight Hindus of the upper castes and
classes converted to Christ through Dr. Duff's agency
there were, in the year 1871, nine ordained ministers,
ten trained catechists, and seventeen professors and
teachers of the higher grade. Mr. Eugene Stock, in
his great History (1899), eloquently and at length
records Duff's educational work, and thus concludes :

168 ALEXANDER DUFF, D.D., LL.D.

" His work has profoundly affected all successful
Indian missions, and not least the missions of the
Church Missionary Society."

Lord Ripon's Commission of 1882 officially adopted
the whole principles of Alexander Duff's system of
public instruction laid down more than half a century
before, and lamented that the pure secularism of its
own colleges had led to the absence of morality and
the prevalence of disloyal discontent among the
thousands of natives who had been educated there.
The evil is still working, and will work, corrected
only by the positive teaching of Christian truth and
morals. Up to Lord Northbrook's term of office, the
British administration had brought the natives to the
parting of the ways. Then, at last, Duff was seen to
leap to the front and point them upwards, leading as
many as would follow under the banner of the only
Name given under heaven whereby men may be
saved, and proclaiming principles which the Govern-
ment Commission of 1882 fully adopted, subject to
the law of toleration.

Duff's work through the University of Calcutta
was publicly eulogized by the vice-chancellor, Sir
Henry Maine, when the great missionary left India
in 1864. He has influenced for purity and morality,
for grace and faith, for truth and high ideals, the vast
constituency of the Calcutta University, which an-
nually examined thousands of students drawn from
the hundred millions of our native subjects from
Ceylon to Benares and Peshawur. All classes and all

ALEXANDER DUFF, D.D., LL.D. 169

creeds united to honour him by founding the Duff
scholarships, which are open to students who stand
first in certain great departments of study, and are as
often held by Hindus and Roman Catholics as by
Protestant Christians.

But, as a Scotsman who knew what the parish
school had done for himself and his countrymen, as
well as the university, Dr. Duff could not neglect
either female or primary schools. When his college
for young men and its numerous imitators had raised
up a generation of educated youths who demanded
wives fit to be their companions and the mothers
of their children, he knew the time had come to
attempt what seemed the most hopeless work under
the zanana life, and the most dangerous, unless the
restraints of a divine morality were substituted for
the imprisonment of the Hindu and Mohammedan
home. When the purely secular Bethune School
failed, he founded his caste girls' school, and proved,
increasingly as each year passed on, that the most
respectable young ladies of Hindu families may be
attracted to a Christian school conducted with all the
tender propriety shown by self-denying missionary
ladies. That and the house-to-house instruction
begun by Mr. Fordyce, then of his mission, have
made a beginning at least in a work which is still
far more neglected by the women of this country
than by those of New York and the United States.

The dispatch of 1854 had almost reproached the
Government of India for its failure to cast a network

170 ALEXANDER DUFF, D.D., LL.D.

of village schools over the country for the rudi-
mentary instruction of the children in their own
vernaculars. Since this had been first ordered in
1814, on the Madras principle of Dr. Bell, only the
missionary and one official, Mr. Thomason, had done
anything on a considerable scale. The chance of a
national system was early lost when the Government
failed to make a school cess a part of the land-tax
which it gradually settled all over the country. On
the contrary, our administrative system destroyed the
indigenous schools, till Mr. Adam, an ex-missionary,
made a report on the educational destitution to Lord
William Bentinck which horrified him. From that
time till the last year of his life, Dr. Duff spoke and
wrote that the people might be taught to read and
write their mother tongue. For, all other reasons
apart, he knew that only thus could the vernacular
Bible be read or the Christian preacher be properly
understood. His own college had always had a ver-
nacular school department, which was the model of
a thousand others ; and he himself had early learned
Bengali, though he seldom required to use it. In
1859 Lord Stanley repeated the reproach of 1854,
that Government had done so little for female and
primary schools. Sir Bartle Frere then began to
move in Bombay, the late Earl of Kellie in Central
India, Sir W. Muir in Hindustan proper, and finally
Sir George Campbell in Bengal. Now all India has
something like a school-rate and machinery for in-
specting and elevating the village guru or " dominie."

ALEXANDER DUFF, D.D., LL.D. 171

But the motive power is lacking, from the want of
proper normal schools, save where that most useful
agency, the Christian Literature Society, has supplied
both them and pure text-books, free from the ob-
scenities and idolatries of the Krishna legends.

I write of what I know — in its later methods
and its fast-spreading results, at least. I have told
elsewhere what Dr. Duff has done in his direct
missionary work, in convincing inquirers, baptizing
converts, training catechists, and sending forth for
other churches as well as his own an educated native
ministry. The public of Great Britain and America
know what he did, especially in 1835—39, and again
in 1850—54, in rousing Christendom to its duty to
its Lord and to humanity, to say nothing of his
varied work as a professor, and as counsellor of all
mission bodies since his return in 1864. But over
and above all that, and in the eyes of the Government
of India superior to all that, was his life-long toil as
a statesman, an orator, and a writer, for the Christian
education of the people of Southern Asia. If we
think of the millions affected, and of the issues in-
volved, no one man has done so much work of that
kind for the race in all its history.

Dr. Alexander Duff died on February 12, 1878,
and is buried near Thomas Chalmers in the Grange
Cemetery, Edinburgh. A noble lona cross of granite
was erected to his memory in 1889, by public sub-
scription, near Pitlochry railway station, in his native
parish of Moulin, at his old friend Principal Sir

172 ALEXANDER DUFF, D.D., LL.D.

William Muir's suggestion. The epitaph, by his
life-long friend Colonel Sir Henry Yule, RE., is
felicitous : —

DEDICATED BY FRIENDS TO THE MEMORY OF

ALEXANDER DUFF, D.D., LL.D.

AN ILLUSTRIOUS AND DEVOTED MISSIONARY OP JESUS CHRIST

THE FIRST TO KINDLE THE LIGHT OF HIGHER CHRISTIAN
EDUCATION IN INDIA ; HE FOR HALF A CENTURY CONSE-
CRATED TO ITS ADVANCEMENT ALL THE RESOURCES OF A
SINGULARLY ARDENT NATURE AND COMMANDING GENIUS

DURING HIS WHOLE CAREER HE WAS REGARDED BY THE

BEST CLASS OF INDIA'S YOUTH AS A TRUSTED GUIDE AND

FRIEND, AND BY THE CHRISTIAN CHURCH AS AN ABLE AND

VENERATED LEADER

He was Born at Moulin, near this Spot, zsth April 1806
ORDAINED AS A MINISTER OF CHRIST, 12m AUGUST 1829

FOUNDED AT CALCUTTA, 13TH JULY 1830,
THE MISSIONARY COLLEGE WHICH NOW BEARS HIS NAME

Died at Sidmouth, izth February 1878

" Fervent in spirit ; serving the Lord."— Rom. xii. 11.

ERECTED MDCCCLXXXIX

Seventy years after Alexander Duff left Scotland
for India, the Bishop of Calcutta and Metropolitan of
India, Dr. Welldon, thus declared the true foreign
policy of the Church and the Empire, as he left Eng-
land for his diocese : —

" I feel with an intense conviction the opportunity
and the responsibility of the British Empire. I am
not only a Christian, but I am a patriot. I believe
in my heart that, next to the Church of Christ, the

ALEXANDER DUFF, D.D., LL.D. 173

British Empire is the most inspiring fact upon earth.
But the British Empire, in my judgment, will not
have risen to the true conception of its magnificent
opportunity, unless the citizens of that empire feel
that they are called by God to spread throughout the
world, and especially among all subjects of the Queen,
not only the arms, not only the arts, not only the
civilization, but also the religion of this country. I
look upon the history of great empires : I see that all
have risen, have prospered, have decayed ; and I
cannot doubt that the British Empire will decay in
time also, unless it is sanctified and preserved by the
divine spirit of Christianity. It is therefore my
judgment that he who sets forth the religion of
Christ among the colonies and dependencies of the
Empire is doing service, not only to the Church, but
still more to the Empire itself. For an empire to be
permanent must rest upon character. It cannot rest
solely upon force ; it must rest upon character. And
I know no safeguard for character, no stronghold that
can preserve men against the temptations and se-
ductions of life, except the faith of Jesus Christ our
Lord."

VIII.
ALPHONSE FRANgOIS LACEOIX.

(1799-1859.)
PREACHING APOSTLE TO THE BENGALIS.

IN the scramble for the trade of the East Indies
during the sixteenth and the seventeenth cen-
turies, five of the Christian Powers obtained land
and built factories on the right bank of the Hoogli
River, above and opposite the more modern Calcutta.
The Portuguese held Satgaon ; the Dutch possessed
Chinsurah ; the British gained Hoogli, between these
two; the French purchased Chandernagore, lower
down ; and the Danes were in possession of Seram-
pore.

The Dutch factors or merchants built pretty
villas, with gardens, along the river bank, but in the
most unhealthy style ; one of their governors erected
a clock-tower, to which, after a long time, another
added a church, still decorated with the escutcheons
of the Hollanders. Fort Gustavus, of which even
the ruins no longer remain, guarded the settlement
from Bengali foe and European rival alike, till Clive's

,

ALPHONSE FRANCIS LACROIX.

Page 174.

ALPHONSE FRANCOIS LACROIX. 175

famous letter sent Forde to beat the Dutch Marines
from Batavia. After many changes in the Napoleonic
wars, Chinsurah became finally British in the year
1825. While the sleepy town was still Dutch,
the Netherlands Missionary Society sent the French
Swiss, Alphonse Frangois Lacroix, to evangelize its
inhabitants and the surrounding Bengalis. During a
career of thirty-eight years, chiefly as an agent of
the London Missionary Society, to which he was
transferred, Lacroix proved himself to be, next after
William Carey, the apostle to the people of Lower
Bengal, as a preacher in their mother tongue. As
their leader and model, he was to vernacular mission-
aries what his friend Alexander Duff became to
educational missions ; and both were alike evangel-
istic in their aims, and in the results of their long
labours. Lacroix's eldest daughter, Hannah Mullens,
married to the Bengali missionary and secretary who
afterwards found a grave in what is now German
East Africa, became the zanana missionary and the
chief writer for the women of India in her day.

In 1799, in the village of Lignieres, on the slope
of the Jura Chasseral in French Switzerland, Alphonse
Frangois Lacroix was born. Trained in his uncle's
school in the suburbs of Neuchatel, then in Zurich
for two years under a German pastor, then near
Amsterdam where he was prepared for the Nether-
lands Missionary Society, the youth grew to be a
linguist — ultimately a five-language man. To French,
German, and Dutch he added English and Bengali.

176 ALPHONSE FKA^OIS LACROIX.

Thus was he fitted to become the greatest preacher
Bengal had seen. But the boy's determination was
to be a soldier. Was he not born beside the battle-
field of Grauson ? Did he not know every event in
the patriot history of the Swiss Cantons, often stand-
ing with enthusiasm on the field of Sempach, where
Arnold of Winkleried was pierced to death by the
Austrian spears ? Was he not himself a countryman
of the French-speaking Swiss who followed Napoleon?
To the last he delighted to tell his children the tale
of the Comte d'Auvergne, the memory of whose valour
was such that, after death, the commander's name was
kept at the head of the regimental roll, and every
evening, when it was called, a comrade would answer,
Mort sur le champ de battaile. " Ah ! " Lacroix used
to exclaim, " the soldiers of that day were men."

So, when a boy of fifteen, Lacroix left home with
his all in a knapsack for Berne, thirty miles off, there
to offer himself as a recruit. As he fled, his uncle
prayed ; and when the lad was already in sight of the
minster towers of Berne, rising high above the Aar,
he seemed to feel a sudden hand on his shoulder, and
a loud voice in his heart saying, "What doest thou
here ? Keturn."

Jung Stilling's little book, Scenes in the Kingdom
of Spirits, led him to decide for Christ at once ; and
when tutor in an Amsterdam family, he offered him-
self to the Netherlands Society. After nominal train-
ing in the swamps of the Berkel mission seminary,
he was appointed to Chinsurah at the request of its

ALPHONSE FRANCOIS LACROIX. 177

surgeon, then on furlough, Dr. Vos. There he landed
on March 21, 1821. Almost the first sight he wit-
nessed was a suttee on the river bank opposite. The
horror of the sight of the living widow fastened down
on the pyre beside the corpse, and consumed amid the
hellish din which drowned her cries, never left his
memory. The refusal of some boatmen to save, even
to notice, a countryman drowning in the rapid current,
further opened the eyes of the young missionary to
the curse of Hinduism, which he was soon to expose
with loving remonstrance, as he pled with its votaries
to take on them the easy yoke of Jesus Christ.
While mastering Bengali, the key to their hearts, he
became a living epistle of Christ to the Dutch resi-
dents, among whom his commanding yet genial per-
sonality, and his ministrations in the language of their
youth, made him a great favourite. After a time he
was married to the daughter of Mr. Gregory Herklots,
a civilian whose family had long been remarkable for
their Christian virtues. The lady had been taught at
Serampore, by Mrs. Hannah Marshman, to live for
others.

In 1825, when Chinsurah was made British, Lieu-
tenant Havelock became a friend, when he was
adjutant of the new depot, and married Hannah
Marshman's daughter. The colonel of the Cameron
Highlanders, who garrisoned the place, was a good
Presbyterian like Lacroix himself, and the church was
crowded. But as the station was no longer Dutch,
the Netherlands Society offered him the alternative

(1,006) 12

178 ALPHONSE FRANCOIS LACROIX.

of moving to Batavia, or giving his services to a
society in Bengal. He could not hesitate, and in
1827 he was gladly appointed by the London Mis-
sionary Society to the charge of their rural evangeliz-
ing in the swamps to the south of Calcutta, where the
first converts were being formed into congregations.

Lacroix's apprenticeship was over. When he landed
in Bengal five years before, William Carey's Serampore
Mission reckoned its converts since the beginning of
the century at six hundred, with a community of two
thousand. Now they number above two hundred
thousand. Like Carey's, the time of Lacroix also
was that of preparation. The men, who lived and
laboured before the Mutiny of 1857—58 introduced
the history of British India as an empire, were sowers
of the good seed, each in his own way, vernacular
or English, preaching to the illiterate or teaching the
caste-proud Brahmans. Since that event, with its
massacres and campaigns, roused the conscience of the
English-speaking world of the United Kingdom and
the United States, many others have entered into the
labours of the prae-Mutiny pioneers ; and we are-
gladdened by the fruits of early harvest, while we
follow the newer methods also of medical and women's
missions.

From the year 1821 till his death in 1859, we see
Lacroix, with his splendid physique, adding to the
earnestness of the French Huguenot the Scots-like
fervour of the Swiss mountaineer, at work in the
villages of densely-peopled Hoogli and the Soondar-

ALPHONSE FRANgOIS LACROIX. 179

ban swamps outside Calcutta. Day by day, in all
seasons, save the opening month of the tropical rains,
when locomotion is impossible, he carries to the stolid,
superstitious peasantry and labourers of Bengal the
good news of God. At first he was in charge of the
native churches of Kamakalchok and Gungri, which
had lost their first love in seven years after the deep
spiritual impulse that had brought them out of
heathenism. It was a case like that of the Corin-
thians, to whom St. Paul wrote his Epistles. Then,
in the cold season, Lacroix organized itinerancies all
over the lower delta of mud through which the
Hoogli and the Ganges find their way to the Bay of
Bengal. His motto was that of the evangelical pro-
phet (Isa. Ixii. 10): "Prepare ye the way of the
people ; lift up a standard for the people." His six
journals told the churches in England and in Geneva
of preaching tours to points so far distant from his
home beside Kalighat shrine, from which Calcutta
takes its name, as Saugor Island, a hundred miles
away to the south ; Murshidabad, a hundred miles
to the north ; Burdwan, sixty miles to the west ; and
the banks of the great Burampootra, in the far east.
There was nothing haphazard or promiscuous in his
apostolic journey ings. On his perfect methods not an
hour was lost, not a sermon — in the original and true
sense of a friendly talk — thrown away. Like the
Lord Himself in the villages and on the waters of
Galilee, he drew to his message men of every pursuit*
so that the common people heard him gladly. His

180 ALPHONSE FRA^OIS LACROIX.

Bengali idiom and accent, his parables and allegories,
his humour and pathos, his commanding presence and
irresistible tone of voice, were all used by the Holy
Spirit to prepare the way.

For with him and the reports he modestly sent to
his society, or more eloquently spoke to rouse the
local churches, it was always preparation. When I
landed in Calcutta, but five years of his career had to
run. Often has he confessed to me, as to others, that
he did not know of spiritual fruit. " But," writes his
son-in-law and biographer,* " he kept steadily on.
Few converts joined him from the heathen in the
city ; his churches, after several years of growth, de-
cayed and fell away. Still he persevered ; his steadi-
ness bore both trials, and he preached on, believing
that he was sowing good seed — preparing the way of
the Lord, and rendering easy the path of other
missionaries who would enter into his labours after
his work was done. He never regretted that he had
so served his Master; in this faith he lived, in this
faith he died." So the two thousand of Carey's
converts when he began are two hundred thousand
now, and they go on growing alike in numbers and
in character. While he adapted his own methods to
the swarming villagers and street population of Lower
Bengal, Lacroix was too wise and too fair not to
recognize that another form of setting forth Christ
and His Kingdom was needed for the Brahmanical

* Brief Memorials of the Rev. Alphonse Francois Lacroix. By Joseph
Mullens, D.D. (London: Nisbet, 1862.)

ALPHONSE FRANCOIS LACROIX. 181

classes. So the site of his old dwelling-house saw,
in 1851, the foundation laid of the Bhowanipore
Missionary Institution, to supplement his action, and
complete the manifestation of Christ to the Bengalis.
His specialization as an itinerant preacher made him
all the more hearty in recognizing the value of English
Christian colleges as the means of evangelizing in the
great cities and educated centres of India. The truth
of his statement demands recognition by the Mis-
sionary directors of both Great Britain and America,
as it has long been a commonplace in India itself.

" When the first missionaries arrived in Bengal,
they devoted nearly the whole of their time and
energies to the proclamation of the glad tidings of
salvation to adults, through the medium of the ver-
nacular language. A more excellent and scriptural
mode of proceeding could not have been adopted.

" With all this, experience showed that it was not
as comprehensive as could be desired, owing to certain
local circumstances and peculiarities in the native
feeling and habits, which rendered its use to a certain
degree of limited application. The fact is, that com-
paratively few of the more respectable and influential
classes attended the preaching of the gospel in bazaars
and other places of public resort, because they objected
to mixing in a promiscuous assembly with persons of
the lowest ranks and castes. Hence the missionaries
had often to lament the absence, on these occasions,
of the very individuals whom, from their position
in society, it was of high importance they should

182 ALPHONSE FRANCOIS LACROIX.

influence. Again, it was found that preaching to
fluctuating assemblies, though the best, and, in fact,
the only means of reaching the generality of the
population, did not always allow to the missionary
sufficient time and opportunity to declare the whole
counsel of God to his hearers, or to instruct them
thoroughly in the doctrines of Christianity.

"The missionaries deplored these adverse circum-
stances, and asked God for His guidance and inter-
ference ; nor were these withheld. Almost suddenly
a door of usefulness was opened which promised to
be the most effective auxiliary to preaching, inas-
much as it, in a great measure, supplied the advantages
which the former did not afford to the extent wished
for. An almost universal desire to become acquainted
with the English language and Western literature had
existed among the young men belonging to the most
respectable families in the land. Of this desire, the
missionaries, among whom Dr. Duff was foremost,
availed themselves to establish schools, where not
merely a secular education of a superior kind should
be given, but where, in a special manner, the saving
truths of Christianity should be taught and inculcated.

"This effort succeeded beyond all expectation.
Hundreds and thousands of young men, many of
them appertaining to the influential classes, flocked
to these schools, and continued in them long enough
to go through a regular course of Christian education,
including a close study of the Bible, its doctrines,
precepts, and the evidences on which it is received as

ALPHONSE FRANCOIS LACROIX. 183

the word of God. Numbers of the pupils acquired
such a proficiency in this knowledge as to equal, if
not in some instances to surpass, the attainments of
many young men brought up carefully even in Chris-
tian Europe. Thousands of these have already gone
forth into the busy scenes of life, carrying with them
such an acquaintance with the way of salvation, and
such improved principles, as furnish the best hope,
that when once their understandings are more matured
by age, and the restraints under which they at present
labour are removed, and when the Holy Spirit shall
be poured out upon the land, they will act up to their
convictions, and embrace the truth as it is in Jesus,
and cause a moral revolution to take place which
must shake Hinduism to its foundations, and bring
about a change so astounding and so general, that it
will prove the fulfilment of that prophecy, that a
nation shall be born in a day."

Lacroix's commanding experience throws light also
on the controversy, or difference of method, among
vernacular-preaching missionaries themselves. Is the
individual or the mass system the most scriptural
and practically the better ? Since his time, famine
and pestilence, the judgments of God, have again and
again sent thousands into the Christian church, and
oppressed and casteless communities have offered
themselves for baptism in whole families and even
villages. The answer must doubtless depend on the
antecedents of the catechumens. Lacroix worked for
nearly forty years among the caste-bound Hindus of

184 ALPHONSE FRAN£OIS LACROIX.

Bengal. Even in his time the famine at Krishnaghur
had resulted in many " rice Christians," as they were
called. I can testify to the sincerity of many even
of these ; but the history of that movement under the
Church Missionary Society, which at the first called
forth Bishop Wilson's enthusiasm, is a warning against
the mass system of converts. On the other hand,
where the strong nucleus of a Christian community
exists, and the ! foreign and native missionaries are
prepared to follow up baptism by careful instruction
and watchful nurture, the mass or national system
should do as much for the aborigines and pariahs of
India as it did for the northern nations of Europe,
through Ethelbert, Clovis, and Vladimir. But the
inevitable apostasies that soon follow mass movements
should always be confessed, and the Erastian danger
which has attended the Russo-Greek Church should
be guarded against.

Like Judson and the earlier pioneers, Alphonse
Lacroix returned to Europe only once in his thirty-
eight years' service. To all remonstrances and warn-
ings he turned a deaf ear, believing that a change to
North India was all he needed. Had he not ever
identified himself with the people to whom he had
been divinely sent, and whose hearts he had always
reached through their mother-tongue, in which he told
them the love of Christ ? The end came to him in
Calcutta, when he was only sixty. Days of agony from
the liver, under which he once cried out : " O Lord !
counterbalance by Thy presence this pain," were

ALPHONSE FRANCOIS LACROIX. 185

followed by the vision of Christ in answer to his
prayer : " O Jesus ! undertake for me. What should
I do were it not for this calm confidence that I am
the Lord's, and that He is mine ? " Macleod Wylie,
the judge, was much with the dying saint. As the
five weeks of agony drew to a close, he often spoke
the French of his youth. His last words were,
" Jesus is near."

It was on the gloomiest day of the tropical rains,
on July 3, 1859, and in the dreariest even of India's
cemeteries, that we buried the apostle to the Bengalis,
Alexander Duff praying in English, and Wenger in
Bengali, at the grave's mouth. The Sunday after,
Duff preached in Union Chapel the greatest of his
sermons, from David's words on Abner : Know ye not
that there is a prince and a great man fallen this
day in Israel ? The apostolic succession was immedi-
ately entered on by his daughter, Hannah Mullens,* in
her mission to the women of Bengal.

IX.
ROBERT CALDWELL, D.D., LL.D.

(1814-1891).
FIRST COADJUTOR-BISHOP OF MADRAS IN TINNEVELLY.

THROUGH the greater part of the nineteenth
century three Scotsmen stand out as the most
remarkable benefactors of the peoples of India, north-
east, west, and south. These are the missionaries,
Alexander Duff of Calcutta, John Wilson of Bombay,
and Robert Caldwell of Tinnevelly. The first came
out of the University of St. Andrews, when Thomas
Chalmers was the inspiration of its students ; the
second passed through the University of Edinburgh,
just before Chalmers was appointed to the Chair of
Divinity. Caldwell, like Claudius Buchanan before
him, was ever grateful to the University of Glasgow,
and especially to Sir Daniel Sandford, whose Greek
class led him to become the chief comparative philolo-
gist of the Dravidian languages. Wilson and Cald-
well were the greatest scholars of their time in India.
While Duff and Wilson founded the educational mis-
sions of the old historic Church of Scotland, and then

ROBERT CALDWELL.

fast iS6.

ROBERT CALDWELL, D.D., LL.D. 187

of the same Church Free, Caldwell became a mis-
sionary of the Church of England's old Society for the
Propagation of the Gospel, and the organizer of the
parochial system of village evangelization. The two
Presbyterians and the English Churchman were one
in their appreciation of each other's methods and in
their unresting work, each for a period of more than
half a century, for the highest good of the natives
whom they loved. The bishop still lacks a biographer.

Three years after his death his son-in-law printed, at
Madras, some fragmentary Reminiscences of an auto-
biographic kind. These and his works enable us to
understand the greatness of the pioneer of South
India, in his character, and in his influence as the
most successful Christian evangelist and scholar of his
day. For twenty-two years I watched and sometimes
chronicled or criticised his self-denying toil in the hot
sands and under the shadeless palmyra-palms of Tinne-
velly. From time to time visitors to his parishes
beside Cape Comorin, like Duff, Mullens, and Bishop
Cotton, brought news of the wonderful results. But
my intercourse was confined to rare letters, literary
correspondence chiefly. We were too far separated,
by the whole length of the eastern coast of India, to
have met.

Robert Caldwell was born, on May 7, 1814, of
Scottish parents, near the little town of Antrim, some
fourteen miles from Belfast, and he returned to Scot-
land with them in his tenth year. For six years he
was brought up in Glasgow, where he learned the

188 ROBERT CALDWELL, D.D., LL.D.

Shorter (Westminster) Catechism by heart, and so un-
consciously developed the theological and metaphy-
sical power which marked him afterwards as the
apostle of the Shandrs. His elder brother then took
him to Dublin, to train him as an artist. There he
escaped from the Moderatism of Glasgow, as it then
was, into the warmth of Dr. Urwick's preaching and
the society of some pious members of the Church of
Ireland. Visited with serious thoughts, which he
resisted for a time, at last, one day, the voice within
said, " If you are ever to give yourself to God, why not
now ? " He rose up and went out into the open air
virtually a new being, with a new governing idea, a
new object in life, and what seemed to be new heavens
and a new earth to live in. That day, too, he re-
solved to go to India as a missionary.

Returning to Glasgow in 1833, he was led by the
fact that Dr. Urwick was an Independent to join the
church of Greville Ewing, who when a youth in 1796
had founded the Edinburgh Missionary Society. He
and Wardlaw taught him systematic divinity, Hebrew
he acquired in the Andersonian University, and
Chalmers influenced him by the noblest preaching
he ever heard in all his long life. The same cir-
cumstances led him to offer himself to the London
Missionary Society. As its accepted candidate he
distinguished himself in the Latin and Greek, the
Logic and Moral Philosophy classes of the University.
He came out bracketed first in the list of graduates,
and received half of Sir Robert Peel's prize accord-

ROBERT CALDWELL, D.D., LL.D. 189

ingly. But all the time he was reading the great
Anglican and Puritan divines. Hooker and Water-
land especially drew him slowly towards the epis-
copal system. To adopt that seemed to him too like
an act of schism, unless a prolonged study of the
Ante-Nicene Fathers and early church histories should
prove it to be so much better as to justify a change.
Accepting the ordination conferred by Congregational
ministers as only the edifying ceremony they them-
selves considered it to be, Robert Caldwell landed at
Madras on January 8, 1838, an agent of the London
Missionary Society. No missionary more accomplished
by character and varied training than this young man
of twenty- four had begun his career in South India
since the advent of Schwartz, whose work he was to
revive and extend.

Caldwell was fortunate, too, in the first friend that
he made, his brother Scotsman, John Anderson. Writ-
ing long after, from the experiences of an Anglican
bishop, Caldwell waxes warm in his eulogy of the
man whom Duff had called to found the mission in
Madras. " John Anderson was my greatest friend in
Madras at that time. He was one of the ablest and
most zealous and devoted missionaries I have ever
met, and was certainly the most enthusiastic. He
was one of the mightiest talkers. One of his chief
characteristics was his almost womanly tenderness and
affection towards his students, which was one of the
things that conduced to the great number of conver-
sions of educated young men with which his work

190 ROBERT CALDWELL, D.D., LL.D.

was marked. Throughout the Presidency of Madras,
for many years, the name of John Anderson, and the
fame and influence of what was called 'Anderson's
School ' — now developed into the Christian College —
were like household words." In Madras, too, the
young missionary met the remarkable American
medical missionary, Dr. John Scudder, who is now
represented in the mission-field by four generations,
also Dr. Winslow, of the great Tamil Dictionary.
Others were Rhenius and Cotterill, afterwards Bishop
of Grahamstown and then in Edinburgh, Dr. G. U.
Pope, and John Tucker. The learned and eccentric
Orientalist, C. P. Brown, had been his fellow-passen-
ger ; he soon became a friend of General C. A. Browne,
the military secretary to Government, who was the
centre of the Evangelicals.

For three and a half years Caldwell worked in
the city of Madras, learning Tamil, evangelizing the
natives, and giving the little leisure that was left to
completing his studies of the literature of Episcopacy
and the sacraments. In 1841 he resolved to join
the Society for the Propagation of the Gospel. " It had
sunk apparently to almost the last stage of inanition ;
but as I considered the Church of England the best
extant representative of the many-sided churches of
Christian antiquity, so the society seemed to me, in
its constitution and principles, the best representative
of the many-sided Church of England." So intense
were his convictions that he was no more arrested by
the reputation of the bishop of that day than by the

ROBERT CALDWELL, D.D., LL.D. 191

state of the society. Dr. Spencer's manners he de-
scribes as " too Parisian to please plain English people.
He had been a man of fashion rather than a theo-
logian almost up to the time of his appointment to be a
bishop. He was a scion of the family of the Duke of
Marlborough, and owed his appointment to his wife's
brother, Sir John Cam Hobhouse, then President of
the Board of Control. His was the last family ap-
pointment of this kind made in connection with India
or the Colonies." Leaving Madras city in the heat of
July for the Nilgiri hills, where the bishop, always in
delicate health, resided, he walked on foot, morning
and evening, putting up in native rest-houses, till
the deep sand of the roads compelled him to use a
cart from Pondicherry. Thus he examined Tranque-
bar and the idol temples and palaces of Tanjore, and
met the second Kohlhoff, the successor of Schwartz,
and the last missionary of the Christian Knowledge
Society. From Mettapolayam, at the foot of the hills,
he walked up to Kotagiri, and a month after, in the
church of St. Stephen at Ootakamand, he was ad-
mitted by the bishop to the order of deacon. He
thus records and explains the event, with all simple
sincerity : " I had already for several years been
engaged in the work of a missionary in connection
with another communion, but this was my solemn
admission to the third order of the sacred ministry in
a historical branch of the Catholic Church by a prelate
deriving his authority unquestionably from the earliest
ages of Church, probably from the Apostles them-

192 ROBERT CALDWELL, D.D., LL.D.

selves." Dr. Spencer was devotedly attached to the
cause of missions, and, on the first vacancy, made
Caldwell his missionary chaplain, an office which
ceased with that bishopric. Thus he saw other mis-
sions besides his own when on tour. His apprentice-
ship to the great work of his life was finished by
another walk in the rainy season from the Nilgiris
through the three districts of Coimbatore, Madura,
and Tinnevelly.

Rarely has the Church of England gained a recruit
so devoted yet ever loyal to the Reformed doctrines, so
zealous yet with a breadth of view and a largeness of
heart which were of no sect or party. From 1841
to 1891, for the next half century, out of love to the
devil-worshippers and palmyra-climbers of Tinnevelly,
he did a work which, in his humility and splendid
efficiency, and in their transformation into prosperous
Christian communities, is unsurpassed in the history
of the Church of Christ in any age.

The extreme south of the peninsula of India, named
Comorin after the " virgin " goddess Doorga, is divided
by the Southern Ghats into the native State of Tra-
vankor on the west and the British district of Tinne-
velly on the east. These hills, catching the monsoon
rains so as to make the former green with beautiful
fertility, have converted Tinnevelly into a great ex-
panse of sand threaded by the " copper-coloured " Tam-
braparni and its little affluents. Two centres made
this land famous in the days of old. The ancient port
of Kolkai, at the spot where the river falls to the

EGBERT CALDWELL, D.D., LL.D. 193

plain in a beautiful cascade, was the capital of Pan-
dya, who sent an embassy to Augustus. Caldwell has
proved that it was from this emporium, which Ptolemy
called Kolkoi, that the fleets of Hiram and Solomon
brought ivory, apes, and peacocks (2 Chron. ix. 21 ;
1 Kings x. 22) to the head of the Bed Sea. In
time Kolkai gave place to Kayal, which Marco
Polo describes as Gail, the port where all the ships
touch trading between the Red Sea, the Persian
Gulf, and the farthest East. Tuticorin is the third
port now, in succession to these, and the terminus of
the Indian railway system opposite Ceylon. Here
Francis Xavier made the first nominal converts to
Christ of the Paravar fishermen, and in the Madura
district to the north the Jesuits extended his work
till it collapsed under the imposture of the Malabar
Rites. This is the region in which Christians are
now numbered by the hundred thousand, under the
care of the Gospel Propagation, the Church Missionary,
and the London Missionary Societies.

It was in the year 1780 that Schwartz baptized
his first convert at Palamkotta, the administrative
capital of Tinnevelly. Four years after, he admitted
to Lutheran orders the catechist Satyanaden, who
thus became the first ordained native minister of the
Reformed Church. That native apostle, first of a
succession of devoted evangelists of the same name,
women and men, won over some of the Shanar caste,
who formed themselves into a distinct community,
and founded, in the heart of the palmyra forest,

(1,006) 13

194 ROBERT CALDWELL, D.D., LL.D.

Mudal-ur, or " First-town." That continued to be the
centre and refuge of the Christians during the follow-
ing thirty years of neglect by the Christian Know-
ledge Society. In 1815 James Hough * was sent as
chaplain to Palamkotta, and five years after the able
and zealous Rhenius became the Church Missionary
Society's agent there. In 1835 the Society for the
Propagation of the Gospel sent two Germans to take
over the Christian Knowledge Society's missions.
More than three thousand persons were found to have
remained steadfast to the faith in spite of a genera-
tion of neglect. The two Anglican societies were
working side by side when Caldwell entered on his
self-chosen task in 1841. He soon brought about a
division of the field of labour in a fair and friendly
spirit. He formed district or missionary parishes,
two-fifths of which belonged to his own society. He
extended the rule, first introduced by Rhenius, that
the people of every Christian village should assemble
in church, morning and evening, for united prayer.

Now a master of the Tamil language, and made
familiar in his long travels on foot with the villagers
and townsfolk of South India, Caldwell began his new
ministry by preaching on Advent Sunday 1841 from
the Epistle for the day, " The night is far spent, the
day is at hand," truly descriptive of the state of the
Tinnevelly missions then, and of his own hope of the
present sun-rising. From Mudal-ur he walked for
ten miles over the deepest sand, without a track, he

* See The Conversion of India (Murray, 1893), chapter iv.

ROBERT CALDWELL, D.D., LL.D. 195

had yet met with, and at night entered his hut of
sun-baked bricks and palmyra leaves, in the village of
Idaiyangudi, "the shepherds' abode." He was three
miles from the sea and thirty from Cape Comorin,
"the missionary farthest to the south." Though founded
by shepherds, the village was inhabited by three
hundred Sha"na"r Christians and two hundred heathen,
some of whom had lapsed from the faith.

To the Shdndrs, and indeed to the one and three-
quarter millions who form the population of Tinne-
velly district, the palmyra-palm is the staff of life.
The tree flourishes in an apparent desert, and feeds
millions with its saccharine sap. Its young root and
its ripe and unripe fruit are edible. Its fan-shaped
Borassus leaves are used to thatch the houses, to
make mats and baskets, and even to form buckets
for drawing water. Its young leaf supplies the ordi-
nary stationery of the Hindu everywhere, without
preparation, and lasts for hundreds of years. Cald-
well's picture of the life of his people is a good speci-
men of his style.

" The amount of nourishment which is supplied by
the palmyra, without even the trouble of cooking,
might be supposed to operate as a premium upon
indolence ; but, in reality, we find no premium upon
indolence in Tinnevelly, or anywhere else in God's
world — a hard-working world, in which it has been
made necessary for every class of people to eat their
bread by the sweat of their brow. The Shdnars are as
industrious a people as any in India ; and if this were

196 EGBERT CALDWELL, D.D., LL.D.

not their character, the provision made for their wants
would be unavailable, for though their breakfast is
ready cooked for them, it is at the top of the palmyra,
and the palmyra is a tall, slim tree, without a single
branch ; hence it is necessary for every man to climb
for his breakfast before he gets it, and the labour of
climbing the palmyra in so hot a climate is one of the
hardest and most exhausting species of labour any-
where to be seen.

" The sap of the tree cannot be obtained as from the
maple, by tapping the trunk ; it flows only from the
spadix, or flower-stalk, at the top of the tree. From
amongst the fan-shaped leaves, which form the plumed
head of the palmyra, there shoot forth in the season
several bunches of flower-stalks ; each flower-stalk
branches out into several, and each of those flowering
branches, when bruised or sliced, yields drop by drop
about a pint a day of sweet juice. A little earthen
vessel is attached to each spadix, or flower-branch,
to receive the sap as it drops ; and it is the business
of such of the Shdndrs as are palmyra-climbers to
climb the tree morning and evening, for the purpose
of trimming the ' palli,' or spadix, and emptying into
a sort of pail, made of palmyra leaf, which they carry
up with them, all the sap that they find collected
since their last ascent. The pail is then conveyed
to a little boiling-house in the neighbourhood, where
the women boil the juice into 'jaggery.' In the
northern part of the Carnatic, the palmyra-climbers
make use of a sort of movable girdle to help them

ROBERT CALDWELL, D.D., LL.D. 197

in climbing the tree ; but in Tinnevelly and Travan-
core, in which palmyra-climbing is much more com-
mon, the Shdnars make no use of any such artificial
assistance. They clasp the tree with joined hands,
and support their weight, not with the knees (which
project from the tree, and of which they make no
use), but with the soles of the feet, which they bend
inwards like the hands, and keep together by the
help of the little band, so as to enable them to clasp
the tree almost as the hands do ; and then they ascend,
not by the alternate action of each hand, but by a
series of springs, in which both hands move together
and both feet follow together, not unlike the action
used in swimming. A Shdndr will climb a palmyra
in this manner almost as rapidly as a man will walk
the same length, and most of them are accustomed
thus to climb fifty trees twice a day, or even three
times a day, for eight months in the year.

"Taking sixty feet as the average height of a
palmyra, and the climbing of fifty palmyras twice a
day as the average work of an able-bodied Shdndr, we
shall form a clear idea of the amount of his work, if we
suppose him, every day for the greater part of every
year, to climb a perpendicular pole 3,000 feet, and
then to descend the pole the same day — ascending
and descending without any apparatus, and supporting
the entire weight of his body by his strength of limb
alone. Surely no harder work than this has ever
been done in a tropical climate. Though the palmyra
may be said to resemble a mast or pole, it must

198 ROBERT CALDWELL, D.D., LL.D.

not be supposed to be as smooth. The bark is rough
from the scars of former leaves, and this renders
the climbing of the tree less difficult and also less
dangerous than it would otherwise have been.
Accidents rarely occur, except in high winds, or
when the tree is slippery through recent rain, and
not often even then. I knew of a man who was
sitting upon a leaf -stalk at the top of a palmyra in a
high wind, when the stalk gave way, and he came
down eighty feet to the ground, safely and quietly,
sitting on the leaf, which served the purpose of a

natural parachute

" Most of the Christian converts in Tinnevelly
being Sh&n&rs, and either owners or climbers of the
palmyra, at the commencement of the climbing season
I was accustomed to assemble our people in church
for a special service — including prayers that the tree
might yield its fruit, and that the climber's 'foot
might not slide ; ' and on such occasions I have some-
times reminded the people of an appropriate expres-
sion in our Tamil version of the Psalms — Nitimdn
panei-p6l scrippdn, ' The righteous shall flourish like
the palmyra' (the Tamil rendering of Ps. xcii. 12,
* The righteous shall flourish like the palm tree ' — the
palmyra being adopted as the representative of palms
in general) ; and I have then reminded my Shdndr
hearers that ' the righteous,' for this reason amongst
others, may be said to 'flourish like the palmyra,'
because he, too, strikes his roots deep beneath the
surface — the root of faith shoots deep down into the

ROBERT CALDWELL, D.D., LL.D. 199

love of God, and ' the supply of the spirit of Jesus
Christ.' "

Beginning with this uninviting village on the slope
of a range of red sand-hills, among these palmyra-
climbers and plantain cultivators, Robert Caldwell
laid the foundations of the parochial system with
which his Presbyterian training had made him
familiar, and applied it to all the missions in the
province. By 1857, when on furlough in England,
he was able to report that the province had been
divided into twenty districts or missionary parishes,
each with its parochial organization, and each under
pastoral care. Christian congregations had been
formed in 684 villages; 43,000 souls had been in-
duced to abandon their idols, or their devils ; there
were 5,000 communicants, or 18 for every hundred
baptized persons; and more than 10,000 children,
chiefly of Christian parents, were at school. Eleven
Hindus, ten of them natives of Tinnevelly, had been
admitted by ordination to the ministry of the Church
of England. By the parochial system alone the per-
sonal influence of the missionary can systematically
co-operate with the power of the truth. On this and
all other questions of missionary life, methods, and
results, the Reminiscences is an invaluable manual,
especially if supplemented by his twenty books, his
four English published sermons, and his eight Tamil
publications.

Three years after beginning his Idaiyangudi village
ministry, Caldwell was married to Eliza, eldest daugh-

200 KOBERT CALDWELL, D.D., LL.D.

ter of Rev. Charles Mault, his neighbour of the London
Missionary Society in South Travankor. Dr. Duff, who
visited them, testifies, in his confidential journal, to
the powerful influence of Mrs. Caldwell on her hus-
band, but not more emphatically than the husband
himself. It is true of the Mault-Caldwells, as of the
Bakers of the Church Mission and the Scudders of
the American (Dutch) Mission, that their missionary
genealogy extends over five generations and nearly
a century and a half. Caldwell is careful to note
that Mr. Mault was born in Bishop Heber's parish
in Shropshire, and that his wife was descended from
one of the daughters of Oliver Cromwell. It was Mrs.
Mault who established the first female boarding-
school in Southern India, and introduced the lace-
making which she had learned as a girl at St. Neots
in Huntingdonshire; Mrs. Caldwell, her daughter,
founded the female Normal School, transferred to
Tuticorin; and their daughter, Mrs. J. L. Wyatt,
carries on similarly good work at Trichinopoly.

Along with his friend and almost (junior) col-
league of the Church Missionary Society, Rev.
Edward Sargent, the missionary of Idaiyangudi was
consecrated bishop in St. Paul's Cathedral, Calcutta,
in 1877. From that time he ordained fifty-four
deacons and priests. He then set himself to develop
systematically the formation of native evangelistic
associations, to bring into the Christian fold those who
were still outside. The great famine of 1877-78 co-
operated with that movement, and the census of

ROBERT CALDWELL, D.D., LL.D. 201

1881 showed that thirty-three thousand souls had
been added to the church, in Tinnevelly district, in
ten years. Such was his wisdom in dealing with the
accessions — for he would not call them " conversions "
— that the number of relapses was small. His paper
on " The Motives of the Catechumens," as it appeared
in the two volumes of the report of " The Missionary
Conference : South India and Ceylon," held at Banga-
lore in June 1879, should be pondered by all evan-
gelists and their critics. In 1875 the Prince of
Wales was welcomed by ten thousand native Chris-
tians of Tinnevelly, headed by Drs. Caldwell and
Sargent, and returned a reply to their address which,
like the Queen's Proclamation of 1858, has a signi-
ficant meaning for the second century of modern
missions. His Royal Highness said : —

" GENTLEMEN, — I thank you for your address and
your good wishes, and accept with pleasure your me-
mento of my visit. It is a great satisfaction to me to
find my countrymen engaged in offering to our Indian
fellow-subjects those truths which form the founda-
tion of our own social and political system, and which
we ourselves esteem as our most valued possession.
The freedom in all matters of opinion, which our
Government secures to all, is an assurance to me that
large numbers of our Indian fellow-subjects accept
your teaching from conviction. Whilst this perfect
liberty to teach and to learn is an essential character-
istic of our rule, I feel every confidence that the

202 ROBERT CALDWELL, D.D., LL.D.

moral benefits of union with England may be not
less evident to the people of India than are the
material results of the great railway which we are
this day opening. My hope is that in all, whether
moral or material aspects, the natives of this country
may ever have reason to regard their closer connec-
tion with England as one of their greatest blessings."

When the Jubilee of the Queen-Empress came
round, Bishop Caldwell was called on for a retrospect
of progress, which he thus summed up : " Thus
everything connected with the mission has increased
tenfold during the fifty years of Queen Victoria's
reign, and also during the fifty years of my residence
in India." His first absence from England was for
seventeen years ; his second, for fifteen years ; his
third, for eight years. On his last return from
England in 1884, he found an occasional and then
a final retreat at Kodaikanal, on the Pulney Hills, in
the neighbouring Madura district, above fever range,
which has become a sanatorium more valued than
Ootakamand, and is the great Observatory of India.
There he built St. Peter's Church on Mount Nebo.
There, in 1891, he resigned his episcopal office to the
good Bishop Gell, after fifty-three years of service —
without a parallel — as missionary, scholar, and bishop.

There, in the same year, he died at the ripe age of
seventy-seven. Thence his body was taken, by his
own wish, to rest under the communion table of the
church which he had built at Idaiyangudi among the

ROBERT CALDWELL, D.D., LL.D. 203

people whom he loved. It was the march of a king
and priest unto God, through crowds of Christian and
even Mohammedan people, that filled the air now with
wailing and now with praise. From six thousand to
a hundred thousand this apostle had increased the
church in Tinnevelly, while he had organized it to go on
conquering and to conquer, and had made himself, in
spite of his humility, the first and greatest of Dravidian
scholars. Mr. Gladstone, recognizing Robert Caldwell's
services to the people and the Christian Government
of India, recommended the Crown to make a grant of
£150 from the Royal Bounty to his widow. In
St. George's Cathedral, in Madras city, a tablet com-
memorates the character and career of Robert Caldwell.
In Idaiyangudi the same inscription in Tamil tells how
"all his attainments and fame did not divert him
from his great purpose and the simplicity of his mis-
sionary life." "We lament this only, that his Society
does not perpetuate the Caldwell College which he
founded at Tuticorin.

HON. ION KEITH-FALCONER

(1856-1887.)
THE FIRST MODERN MISSIONARY TO ARABIA.

T BRAHIM'S passionate prayer for Ismail (as the
A Arabs call them), "0 that Ishmael might live
before Thee ! " was uttered four thousand years ago.
The descendants of the mocking son of Abraham and
his Egyptian slave-girl have proved to be the most
bitter and, as yet, successful foes of Him who said,
"Abraham rejoiced to see My day ; and he saw it and
was glad." First in modern times, the young Scots
noble, Ion Keith-Falconer, sought to answer the cry
by laying down his life for the people of Arabia.

It was in the month of September 1886, when his
family were living at Darn Hall, Eddleston, that he and
I spent many an hour roaming over the Tweed country
around Peebles, and by the classic shores of St. Mary's
Loch. Ever his talk was of the Arabs, whose lan-
guage he had just learned to master, to whose utter
neglect by the Church of Christ he had not long
before awoke when on a tour in Upper Egypt, and
under the spell of the mission of John Wilson of

HON. ION KEITH-FALCONER. 205

Bombay. The career of Raymund Lulli, too, had
only then flashed upon him as an example calling him
to work faster and faster, that the new covenant
blessing of Christ may be made known to the " great
nation" of the Bedaween. For was not Ishma-el
(" he whom God hears ") so named " because the Lord
hath heard thy affliction." To the Mohammedan as
to the Jew, each still the opprobrium of Christian
missions, the promise will certainly be fulfilled through
faithful confessors like the Spanish and the Scottish
nobles Kaymund Lulli and Ion Keith-Falconer, though
nigh forty centuries have passed since the pathetic
scene at the well of the Living One who seeth the Arab.

At Edinburgh, on the 5th day of July 1856, Ion
Grant Neville Keith-Falconer was born, the third son
of the eighth Earl of Kintore. His house represents
the historic glories of Dunottar Castle, of the Earl
Marischal Keith, and King William the Lion's falconer.
His childhood was passed at Keith Hall, in the very
heart of Aberdeenshire, "whar Gadie rins," "at the
back of Ben-na-chie ;" though Cambridge, rather than
his ancestral college, claims him as one of its foremost
sons. So he grew up, combining the virtues of both
in firmness of character, in breadth of culture, in the
grace of charity. It is noteworthy that the other
young nobleman who stands alone with him in having
given himself and his all to the evangelization of the
world was also of Aberdeen, not in lineage only, but
in name.

When Ion Keith-Falconer was a boy of thirteen,

206 HON. ION KEITH-FALCONER.

a budding athlete as well as scholar, he heard of
the sudden death of the Hon. James Henry Hamilton
Gordon, eldest son of the fifth Earl of Aberdeen.
Young Gordon was known as the best rifle shot of his
year. His canoe voyages up some of the rivers of
Europe had trained him to be first in the university
boat, and his death by an accident the day before the
annual race led to its postponement. When a boy of
fourteen at Cheam School, he declared his " desire to
be a missionary, and to give himself up entirely to the
Lord's work." When he was cut off at twenty-three
years of age, he had planned the purchase of a large
tract of land in South Africa, and was looking forward
to his own ordination to the ministry, that, at the head
of a staff of teachers and artisans, he might Christian-
ize some of the Kafir or Zulu tribes. What death cut
short for him was carried out by his mother, the
Dowager-Countess, and brother, the present Earl, and
brothers-in-law, Lords Polwarth and Balfour of Bur-
leigh. The Gordon Memorial Mission at TJmsinga, Natal,
has almost ever since been carried on, aided by his
fortune of about ten thousand pounds, by Dr. Duff
and the Free Church of Scotland. The Gordon and
the Keith-Falconer Missions, to Zulus and Arabs, are
the answer of Aberdeen to the reproach that, however
great and patriotic their devotion to imperial politics,
the peers and the wealthy of our country hold aloof
from the saving essence and reason of our Empire, the
mission of Christ to the fifth of the world entrusted
to our rule and governance.

HON. ION KEITH-FALCONER. 207

Ion Keith-Falconer, like his two brothers, Dudley
and Arthur, immediately older and younger than
himself, seems to have been gracious from his birth.
His two characteristics as a boy were the truthful-
ness and self-sacrifice that marked all his manhood.
These, under his mother's teaching, found their con-
scious root in love to Christ. Already, when in his
fifth year he went by no other name in the household
at Keith Hall than that of " the angel," the old nurse
used to say that she was sure he would one day be a
missionary. The record of his ungrudging generosity
to the poor reads like the legend of that other prince,
Gautama, the founder of Buddhism before Jesus was
born into the world. After passing through the same
preparatory school of Cheam, under Mr. Tabor, in
which H. H. Gordon had been trained, he won an
entrance scholarship at Harrow, then under Dr.
Butler. His house-master noted particularly his open
loyalty to his religious convictions, while he aston-
ished his tutor by declaring himself in heart and
intention a member of the Free Church of Scotland,
and on principle opposed to episcopal rites. " Not
that he was anything of a prig or a Pharisee — far
from it. He was an earnest, simple-hearted, devout
Christian boy," wrote the master.

How he impressed Dr. Butler, to whom, when at
Cambridge, he offered to continue certain prizes for
the study of the Scriptures at Harrow, in memory of
his father, the present Master of Trinity tells in a
letter to his learned and devout biographer, Dr. Sinker,

208 HON. ION KEITH-FALCONER.

which thus concludes : " He told me of the plan which
he had formed for going to Aden, and there employing
his knowledge of Arabic for missionary purposes.
To those who believe in the abiding results of devo-
tion to the cause and the person of Christ, his short
life will not seem a failure. His image will remain
fresh in the hearts of many as of a man exceptionally
noble and exceptionally winning, recalling to them
their own highest visions of unselfish service to God
and man, and helping them to hold fast the truth that
in the spiritual world nothing but self-sacrifice is per-
manently fruitful, and that the seed of a truly Chris-
tian life is not quickened except it die."

When he passed to the Modern Side of Harrow, he
began to develop the two powers in which he was
about to prove the champion — cycling and shorthand
writing. There he drew from Mr. E. E. Bowen the
remark : " I have often known young men who were
candid, many who were devout, and many who were
pleasant ; but I can hardly remember any who united
the three qualities so fully." He then showed par-
ticular interest in the Old Testament, and no little
delight in questions of theology. His letters to his
future sister-in-law, Lady Sydney Montague, are full
of the delicate self-revealing of a frank youth of
seventeen : — " Do you know the hymn beginning —

1 The sands of time are sinking ;
The dawn of heaven breaks ' ?

It is my favourite one.

HON. ION KEITH-FALCONER. 209

' O Christ ! He is the fountain,

The deep, sweet well of love ;
The streams on earth I've tasted —

More deep I'll drink above ;
There to an ocean fullness

His mercy doth expand,
And glory — glory dwelleth

In Immanuel's land."

I wish I had tasted more deeply of that stream than I

have I have very nearly decided to become a Free

Church minister. If so, you will have to look over
my Hebrew exercises and hear me the Shorter Cate-
chism The last of my texts for to-day on the roller

is, ' Surely, I come quickly. Amen. Even so, come,
Lord Jesus.' I don't feel as if I was ready for that.
I mean I am so bad. But ' I have blotted out as a thick
cloud thy transgressions, and as a cloud thy sins.'"

It was at this time that he formed the fast friend-
ship with Mr. Charrington, for whose Mile End Mission
he was to do so much before he gave himself to
Arabia. "I like Charrington because he is quite
devoted to Him, and has really given up all for
His glory. I must go and do the same soon." With
him, and in the Jesus Lane and Barnwell Theatre ser-
vices, in which H. H. Gordon also had worked, Ion
Keith-Falconer showed, as so many have done, that
Home Missions are the best preparation for Foreign
Missionary work. There he studied and pursued the
best methods for influencing sinful men. There he
gained the gift of clear, impressive spiritual utter-
ance and boldness in winning souls, as Henry Martyn
had done. There he learned how the very abundance

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210 HON. ION KEITH-FALCONER.

of gospel privileges and workers forms such a contrast
to the destitution of the majority of the human race
outside of Christendom, that he must obey the Master's
commands rather in the uttermost parts of the earth,
and for every creature.

Ion Keith-Falconer began the ten years of his
Cambridge preparation as the first modern missionary
to Arabia in the October term of 1874. Even then,
at eighteen, his height was six feet three inches ; but
time and his athletic exercises developed his figure
with finely-proportioned symmetry. He seemed cap-
able of any amount of physical endurance, and he
rejoiced in his youth with a pure joy. His feats even
then, on the old style of bicycle, which he mounted
and rode like a tall giant, were the wonder of the
experts, whose professional champions he defeated.
But he seems to have had the sub-conviction that the
strain might prove injurious, although he never ad-
mitted what his most intimate friends feared, that he
was not really and enduringly robust. Doubtless he
had inherited some physical weakness, which showed
itself in slight deafness in one ear, and made him
occasionally seem absent to those on the wrong side.
Then he was sometimes dreamy. As Dr. Sinker tells
us, he had the too rare virtue of abhorring talk for
talking's sake — the talk which is made as though
silence were necessarily a bad thing in itself. His,
courtesy was of the self-sacrificing kind. He identified
himself with those who sought his counsel and sym-
pathy and help.

HON. ION KEITH-FALCONER. 211

At Cambridge he reverted to the Classical Side, and
he did not delay becoming the pupil of Dr. Sinker,
the librarian of his college, and the most learned and
successful of Hebraists. Resolving to read for theo-
logical honours, he embarked, in 1875, on the course
which made him successively an expert in Hebrew,
Syriac, and Arabic, and so led him as a Free Church
of Scotland missionary to Arabia. Dr. Wright, the
famous Professor of Arabic, read both Syriac and
Arabic with him for the Semitic Languages Tripos.
One of his examiners was E. H. Palmer, Lord Almoner's
Professor of Arabic, on whose death, at the hands of
the Arabs of the Wady Sudr, he became his successor.
Alike as a reverent student of the Bible and a mis-
sionary in training to deal with the Mohammedans,
he welcomed all scholarly work on the elucidation of
the text of the Old Testament and its exegesis, and
he personally assisted critics like Dr. Lagarde, Ewald's
successor at Gottingen. In 1885 he published, and
dedicated " to my friend and teacher, William Wright,
LL.D.," his translation of Kalildh and Dimnah* or
the Fables of Bidpai, " being an account of their
literary history, with a translation of the later
Syriac version of the same, and Notes." The critics
at once hailed him as in the first rank of scholarship,
while he modestly acknowledged his indebtedness to
Dr. Sinker and the late Professor W. Robertson Smith.
The work has a missionary interest, as it was a mis-
sionary preparation, being the report of the " almost

* Cambridge : at the University Press.

212 HON. ION KEITH-FALCONER.

Christian" physician, Barzoi, whom in 531 A.D. King
Khosru Nushirvan sent to India to procure from the
Brahmans the earliest of all collections of moral stories,
afterwards known to Europe as Pilpay, or Bidpai.

But it was to Arabic that the young scholar gave
his strength. He professed to those who rallied
him on his devotion that the language intensely
interested him, as it had once absorbed Henry
Martyn's enthusiasm. But he had evidently all
along the latent consciousness that he ought to
preach the gospel in Arabia. Besides the influence
of Dr. John Wilson's Life, his visit to Egypt, and
an appeal by General Haig, RE., which finally
focused his researches on Aden, he had come under
the influence of General Gordon in 1880-81. The
two had long conversations, on which Keith-Falconer
often dwelt afterwards. Dr. Sinker well describes
their intercourse : —

" There were certain common elements in the two
men which must have tended to draw them to one
another. In each there was the same deep, simple
faith, ingrained and unwavering ; the same absorbing
realization of the workings of God's providence ; the
same utter abnegation of self when the thought of
duty came in ; and to a certain extent, somewhat of
the same unconventionality in both speech and
action.

"In Keith-Falconer's mind there had previously
been the highest admiration for Gordon from what
he had read of him ; now that he had met and

HON. ION KEITH-FALCONER. 213

spoken to him, he enshrined Gordon in his heart as
one of his heroes. He set great store, as may well
be imagined, on a little book which Gordon had
given him, Clarke's Scripture Promises — promises
which both men had come so absolutely to trust.

" The following letter is the second of two written
by Gordon to Keith-Falconer in April 1881. The
invitation was one which Keith-Falconer frequently
regretted that circumstances had prevented him from

accepting : —

'5 ROCKSTONE PLACE, SOUTHAMPTON,
25/4/1881.

'My DEAR MR. KEITH-FALCONER, — I only wish
I could put you into something that would give you
the work you need — namely, secular and religious
work, running side by side. This is the proper work
for man, and I think you could find it.

' Would you go to Stamboul as extra unpaid
attache to Lord Dufferin ; if so, why not try it, or
else as private secretary to Petersburg ? If you will
not, then come to me in Syria to the Hermitage. —
Believe me, with kind regards, yours sincerely,

'C. G. GORDON.'

"As was the case when any subject lay near his
heart, Keith-Falconer talked much at this time to
his intimate friends of Gordon, and his wonderful
career. One incident, I remember, he was very fond
of dwelling on. When the ' ever- victorious ' Chinese
army under Gordon's leadership had accomplished
its work, the richest gifts were gratefully pressed

214 HON. ION KEITH-FALCONER.

on him. Pecuniary rewards of every kind he absol-
utely refused ; the only thing he would accept being
a gold medal, the sole material result to him of his
marvellous successes. Some time after his arrival in
England, wishing to contribute to the Cotton Famine
Fund, and finding himself somewhat short of money
at the time, he deliberately gave up his gold medal
for this purpose.

"When Gordon was sent out for the relief of
Khartoum, Keith-Falconer followed his movements
with the keenest interest, and eagerly looked for
tidings. As the news came of the long, solitary
watch in that far-off post, where that noblest of the
noble waited, without fear and at last without hope,
for the help which England, or rather her rulers,
would not send, Keith-Falconer's anxiety became
intense. When at last the news came of the treach-
ery at Khartoum and the bloody massacre, he at
first hoped against hope that the news was false,
and that the sacredness with which Gordon was
known to be invested must have sufficed to save
him. When all hope was clearly gone, his grief as
for a most dear friend was blended with the keenest
indignation that one of England's noblest sons should
have served as a mere counter in the reckless game of
politics."

To master the colloquial Arabic, Keith-Falconer
went to Assiout, the farthest station of the United
Presbyterian Church of America, on the Upper Nile.
There he served himself assistant to Rev. Dr. Hogg,

HON. ION KEITH-FALCONER. 215

a self-made Scotsman, who from the miner's pit rose
through the school and university system of his
country to be the first Arabic scholar and missionary
in Egypt. By this time he was engaged to his
future wife, Miss Gwendolen Bevan, and his letters
to her and her mother reveal an excess of work
which ended in two attacks of fever. There, too,
under the most favourable circumstances, he had
lessons in mission work and Oriental character. "I
am getting on with Arabic, but it is most appallingly
hard." To the last he would not admit more
than this — "I have learnt a good deal." On his
return to Cambridge, with his wife, he was greatly
excited by the departure of his intimate friend,
Mr. C. T. Studd of Trinity College, as a missionary
to China. The die was cast, in his own case, for
South Arabia. Early in 1885, he sought an inter-
view with General Haig, RE., whose recent paper,
" On Both Sides of the Red Sea," recommended Aden
as the open door to the Mohammedans of Yemen
and Hadramaut. That officer discovered he had
already made up his mind to go out there for six
months to see what the place and prospects of work
were like.

At this stage I found Ion Keith-Falconer in Sep-
tember 1886, when he had resolved to realize at
once his desire to be a missionary and to be a repre-
sentative of his own Free Church of Scotland, by
offering himself to its Foreign Missions Committee.
Even although I was then unaware of his two

216 HON. ION KEITH-FALCONER.

attacks of fever in the Nile Valley, the knowledge
of which would have made me much more persistent
in my counsel, I urged him, day after day, to begin
at such a centre as Bombay. There he and his
young wife would become accustomed to the climate ;
there they would have the experience of Principal
Mackichan and the other missionaries of the Wilson
College ; there he would meet with Mohammedans
from all Asia ; and thence he could at leisure visit
the coasts of Arabia from Aden to Muscat. Then
he would be in a position to fix on Aden as his head-
quarters, and to work with a knowledge of the
climatic conditions. But, like Henry Martyn, Ion
Keith-Falconer ever replied as if he felt constrained
by the Spirit to go at once to Aden. He longed to
be at his life-work, and that was among the Arabs,
in their own land, speaking the Arabic language,
and completing his mastery of its literature, and of
every means by which he might win them to the
Son of God. His final argument — that they were
going out for six months to prospect — finally carried
the day, and the Free Church of Scotland heartily
accepted the service. The twenty-eighth of October
found them in Aden. In a house perched on the
side of a steep hill rising out of the extinct crater,
with the town and camp at their feet, they spent
the experimental months till the sixth of March,
when they returned confirmed in the conviction that
here, or in the neighbourhood, was the base for the
slow assault of Christianity on Islam in its original

HON. ION KEITH-FALCONER. 217

seat. He had selected the frontier village of Sheikh-
Othman to be the centre of a medical and industrial
mission. In Aden itself he had encouraged the
British soldiers of the garrison to visit him, and he
delighted in his walks to urge upon them consistent
Christian living. They appreciated his manly self-
sacrifice.

Having given himself, and £300 a year for at
least seven years as the salary of a medical col-
league, Dr. Cowen, Ion Keith-Falconer was solemnly
appointed by the General Assembly on May 26, 1886,
to found and carry on his mission to the Arab
Mohammedans. Professor Robertson Smith's resigna-
tion of the distinguished post of Lord Almoner's
Professor of Arabic in the University of Cambridge,
which E. H. Palmer had previously held, led to the
offer of the appointment being pressed on the mis-
sionary. In the hurry of his preparations he at once
gave himself to the Dutch language, that he might
master a valuable authority on the Pilgrimage to
Mecca, having chosen that as the subject of his three
lectures. They were written in shorthand, an article
on which for the Encyclopaedia Sritannica he had
just contributed, and unfortunately have not yet been
published. With his usual common-sense he sought
to insure his life, and the physician pronounced it to
be of the " first class ; " but the insurance office feared
his proposed station, and fixed a premium which was
practically prohibitive.

The various addresses which the missionary de-

218 HON. ION KEITH-FALCONER.

livered in Scotland and England are thus summed up
as his manifesto to Islam and his appeal to the
Church of Christ : —

" I wish to show (1) That there are weak points
in Islam, which, if persistently attacked, must lead
to its eventual overthrow ; while Christianity has
forces which make it more than a match for Moham-
medanism (or any other religion), provided always
that it has free play and a fair field ; (2) That the
efforts already made to Christianize Mohammedan
countries have produced commensurate results ; (3)
What practical encouragements we had during our
residence at Aden. In conclusion, I make an appeal.

" (1) The great truth which the Arabian prophet
preached was the truth of the one God, the Creator
of the worlds, who brought us into being, who does
as He pleases, is merciful and pitiful, the requiter of
good and evil, the all-wise and all-powerful. But
while he taught rightly that there is one God, he
did not show the way to Him. The gospel does
this, and therefore has an infinite advantage over
Islam. The Koran is intensely legal, and all defects
in the true believer will be pardoned, that is, over-
looked, by the Merciful One. As the law to the
Jews, so Islam to the Arabs, is a schoolmaster to
bring them to Christ. Again, the Koran is in a sense
founded on our Christian Scriptures. The prophet
did not profess to come aa a destroyer, but as a
renovator and a completer. He posed as the restorer

HON. ION KEITH-FALCONER. 219

of the true religion of Abraham, which had become
grossly corrupted ; and the building of the Kaaba, the
Meccan temple, he ascribed to that patriarch and
Ishmael. Of Christ he ever spoke in terms of the
greatest reverence, and even admitted His miraculous
birth. < The Word of God/ ' the Spirit of God/ are
among the epithets applied to Him in the Koran.
Mohammed himself was the last, the seal, the greatest
of the prophets ; and the Koran, he said, was sent
down from heaven to men as a confirmation or veri-
fication of what they already had in the gospel and
the law. As the Messiah and the gospel had super-
seded (not overthrown) the law and the prophets, so
Mohammed and the Koran had superseded all that
had gone before. What a handle has he thus given
to us ! For a Moslem cannot logically refuse to receive
the gospel, since it was to confirm its truth that the
Koran was given.

"When a Mohammedan realizes that the Koran
and the gospel are inconsistent, he must either
renounce his faith or pronounce our New Testament
a forgery. I remember that on one occasion an
intelligent hajji (pilgrim to Mecca), after reading a
few chapters of St. John, in which the Lord makes
claims and promises infinitely transcending those of
Mohammed, returned me the book, refusing to read
it any more, because ' it made his heart tremble lest
it should be seduced to follow after the Messiah.'
He had realized that to follow Christ meant to forsake
Mohammed ; but, lacking courage, he shut his eyes to

220 HON. ION KEITH-FALCONER.

truth. Mohammed, while professing to acknowledge
Christ, ignored or was ignorant of His claims, and
has succeeded for more than twelve centuries in
standing between men and the Light. Give the
gospel to the Mohammedans, and they must at any
rate be logically convinced that their prophet has
fearfully misled his followers, for their prophet and
his Koran fall infinitely short of our Prophet and
His gospel. How should they then supersede these ?
Further, it is well known that the natural inclinations
and passions of mankind find full provision made for
them in the prophet's religion. It is quite sufficient
to point to the well-known position of women in
Islam, Islam's recognition of slavery, and the com-
bination of religion with political power, which has
always formed a pillar of the Mohammedan state, to
see that the lust of the flesh, the lust of the eyes, and
the pride of life, which Christ taught men to repress
and deny, were simply legalized and regulated by
Mohammed. It is no wonder that so many millions
of human beings are content to embrace a religion
which, while professing to satisfy the inborn cravings
of mankind after God, at the same time offers him
such carnal attractions. But this is no more than
saying that Islam is as strong as human nature.
Any one who takes the trouble to read the Epistles
of Paul (and not all of the writers on Islam will take
so much pains) can convince himself that Christianity
has proved herself more than a match for the worst,
the most inveterate, vices which enslave mankind.

HON. ION KEITH-FALCONER. 221

Can a religion like that of Islam be described as a
powerful one, qud religion, which has owed its pro-
pagation and continuance so largely to such base and
carnal means ? From its birth Islam has been steeped
in blood and lust — blood spilt and lust sated by the
sanctions of religion. Certainly there was a time in
the prophet's career when he had in him something
of the spirit of the old prophets ; but when driven
out of Mecca at the flight to Medina, he left his
prophetic mantle behind him, and thenceforth became
little more than an earthly ruler aiming at absolute
power. From that time he employed all the arts of
an unscrupulous policy. The force of arms, threats,
concessions and compromises (which sometimes shocked
his friends), the promise of rich booty — all these he
did not scruple to employ. By preaching the truth
of the one God, he raised himself to a certain platform
of power and influence ; the sword and the spear,
diplomacy and statecraft, raised him much higher.

" But Islam not only owed much to its own power
and attractions : it was indebted also to the weak and
divided condition of the Christian community in
Arabia at the prophet's time. Christianity was well
known in various parts of Arabia when Mohammed
appeared. Shortly before his birth, a Christian army
from Yemen stood before the gates of Mecca, with
the intention of demolishing the Kaaba, when a
sudden epidemic of smallpox wrought such frightful
havoc among them that a miserable remnant returned
disheartened to their own country. There were

222 HON. ION KEITH-FALCONER.

Christian kingdoms, too, in Lakhm and Ghassan ; but
the church was split by dissensions as to the nature
and person of Christ, and the worship of the Virgin.
The sight of the bitter quarrels of the Nestorians and
Eutychians must have contributed not a little to
prejudice the Arabian prophet's ignorant mind against
Christianity ; and Islam was destined soon to sweep
it completely out of the peninsula. Nor can the
crusades in later times have failed to embitter the
Moslems, and mislead their minds as to the true
nature of the religion of Christ ; and, speaking
generally, it may be said that the church is itself
to blame for the very rise of Islam. The Arabs
were sunk in idolatry. The church, instead of hold-
ing out to them the lamp of truth, was engaged in
internal warfare. The gross ignorance of the prophet
with regard to the Scriptures and the true nature
of Christianity proves how remiss had been the
church in Hijaz in obeying the command to preach
the gospel to every creature, while his general accept-
ance and recognition of those Scriptures goes far to
show that had he known and understood their
contents, he would never have entered on the career
he did. But these considerations ought not to cause
the slightest misgivings as to the imperative duty to
take the gospel to the Mohammedans, or as to the
success which must follow. For where the gospel in
its simplicity has been faithfully, patiently, and
honestly preached to them, the desired results have
ensued.

HON. ION KEITH-FALCONER. 223

" (2) Raymundus Lullius, a Spanish noble of
Majorca in the thirteenth century,* after vainly
endeavouring to persuade the Romish Church to
institute a mission to the Moslems, became himself
a missionary to the Arabs of North Africa. Nine
years he spent in the study of the Arabic language,
the Koran, and the Mohammedan traditions. After
this preparation he preached boldly, carrying his life
in his hands. He suffered many hardships and im-
prisonments, but ere he died had raised a small
Christian church, now long since dispersed. But it
was not until this century that the church could be
said to awake to her duty in the 'matter. Notably
the American Presbyterians have done much to shake
Islam, although they work mainly among the degraded
Christian churches of Egypt and Syria. In the
American and other mission schools, thousands of
Moslem boys and girls are daily taught the truths
of the gospel. Within quite recent years some fifty
Moslem converts have been baptized in Egypt by the
Americans, but there are many more unbaptized con-
verts. In Peshawar, where the Church Missionary
Society have long been represented, a Christian
church is filled by Moslem converts, and a large
school for Moslem children flourishes there. Are not
these startling and encouraging facts ? The success
in Egypt and Syria would have been far greater had
not a Mohammedan government done its best to
check and thwart the missionaries ; but a new day

* See page 13.

224 HON. ION KEITH-FALCONER.

is dawning — European and especially English influence
is rapidly gaining ground in Egypt and the East.
Not many years ago, a Moslem convert to Christ had
to fear for his life, and baptism would have ensured
his speedy death ; yet a few months ago the govern-
ment of Egypt did not dare even to degrade a sergeant
of police who had received Christian baptism. Western
education is rapidly gaining favour in the East, and
widening the cramped boundaries of Eastern thought.
The Koran is doomed.

" (3) Many a time was I asked by natives in the
street and the market, when was I going to set up
my school, as they wished to send their children to it.
A man once handed me a slip of paper on which he
had written, ' If you want the people to walk in
your way, then set up a school.' Our Arabic gospels
are constantly clamoured for, and received with the
greatest readiness. To my question, ' Why do you
want the Injil ? ' I several times received the answer,
'Because it is God's book, sent down from heaven.'
In the town of el-Hauta, where lives the sultan of
the neighbouring Abdali tribe, our books were
welcomed. The amount of sickness is frightful.
The road through the Abdali tribe is perfectly safe,
and the sultan is extremely civil to the English
governor.

" In conclusion, I wish to make an appeal. There
must be some who will read these words, or who,
having the cause of Christ at heart, have ample in-
dependent means, and are not fettered by genuine

HON. ION KEITH-FALCONER. 225

home ties. Perhaps you are content with giving
annual subscriptions and occasional donations, and
taking a weekly class. Why not give yourselves,
money, time, and all, to the foreign field ? Our own
country is bad enough, but comparatively many must
and do remain to work at home, while very few are
in a position to go abroad. Yet how vast is the
foreign mission field ! ' The field is the world.'
Ought you not to consider seriously what your duty
is ? The heathen are in darkness, and we are asleep.
Perhaps you try to think that you are meant to
remain at home, and induce others to go. By sub-
scribing money, sitting on committees, speaking at
meetings, and praying for missions, you will be
doing the most you can to spread the gospel abroad.
Not so. By going yourself, you will produce a
tenfold more powerful effect. You can give and
pray for missions wherever you are ; you can send
descriptive letters to the missionary meetings, which
will be much more effective than second-hand anec-
dotes gathered by you from others ; and you will
help the committees finely by sending them the
results of your experience. Then, in addition, you
will have added your own personal example, and
taken your share of the real work. We have a
great and imposing war office, but a very small army.
You have wealth snugly vested in the funds, you are
strong and healthy, you are at liberty to live where
you like, and occupy yourself as you like. While
vast continents are shrouded in almost utter dark-

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226 HON. ION KEITH-FALCONER.

ness, and hundreds of millions suffer the horrors of
heathenism or of Islam, the burden of proof lies
upon you to show that the circumstances in which
God has placed you were meant by Him to keep you
out of the foreign mission field."

With such words in our hearts we reach the end
— no ! the beginning of the Evangelical Church of
Christ in Arabia. On December 8, 1886, Keith-
Falconer the second time landed at Aden. Until the-
stone mission-house could be built, the three mission-
aries— himself, his wife, and the doctor — settled in a
lodge in a garden, walled off from the desert around
Sheikh -Othman, belonging to a Parsi merchant.
Visits to Bir Achmed and more distant Lahej, attend-
ance on the patients, who soon learned to crowd the
little dispensary-hospital, personal dealing with the
Bedaween, and Bible reading in company to enlighten
and sanctify all, filled up each day. Every hour the
keen apostle, yearning for souls, methodically marked
out. Lord and Lady Aberdeen, and Lady Brassey
and her daughters, had at an early stage landed from
the yacht and visited the station, when they were the
guests of the Resident, General Hogg. After that,,
General Haig was their only visitor, and on February
7, 1887, he reported thus: "He looked well and
strong. I anticipate for him years of usefulness."1
In three days thereafter a camel ride to Bir Achmed
resulted in his first attack of fever, and others followed
as the hot season stole on with the month of May.

" Read the Life of Judson," he wrote to his mother,.

HON. ION KEITH-FALCONER. 227

the Countess-Dowager, " and you will see that our
troubles are nought." His last letter, dated the
third of May, has these words : " The people are
flocking to our dispensary, and we keep a few in-
patients. I long for health to be at them." On
the ninth of May his mind wandered at times,
but he prayed for restoration to health to carry
on the work begun, and that God would " graciously
dispose the hearts of friends at home towards the
cause of missions, in the name of our Lord and
Saviour, Jesus Christ." Then he said, " How I
wish that each attack of fever had brought me
nearer to Christ — nearer, nearer, nearer." And so,
with memories of his saintly brother Dudley in
the hour of his death, Ion Keith-Falconer slept
painlessly away towards sunrise on Wednesday, May
11, 1887. That evening, as the manner is in the
tropics, he was buried. The soldiers of H.M.'s 98th
Regiment carried the body to its last resting-place
in the garrison cemetery.

Some ten years afterwards, during which the
Keith-Falconer Mission had extended its influence
under two medical missionaries, and built its Aden
Church as a memorial of the founder, I visited the
scene consecrated by his ministry and sacrifice. The
November sun was rising in tropical brightness over
the three mission-houses at Sheikh-Othman as we
entered the Bay of Aden. The Ion Keith-Falconer
Memorial Church adjoins the landing-place at Steamer
Point. A little to the east is the second church of

228 HON. ION KEITH-FALCONER.

the Church of England, built largely from collections
made in the mail steamers of a quarter of a century
ago. At a cost of 11,500 rupees, or £850, three-
fourths of which was raised by the children of the
Free Church of Scotland, our Scots Church rises,
solidly built of the dark stone of the place by an
Arab contractor and workmen, some of whom were
Jews, carefully supervised. Notwithstanding the
change of the British infantry regiment every year,
and the fact that the artillery remain only three
years, the church has not a more prosperous or
hopeful congregation. In the pioneering stage of
the Arab Mission, it supplies the spiritual life and
enthusiasm of common worship and evangelical effort.
From our Scots Church we drive, under a power-
ful sun, but fanned by a sea breeze like that of the
Riviera, along the Marina, through two long tunnels,
into the crater of the extinct volcano which contains
the British camp and the native town of Aden, and
so up to the famous tanks constructed centuries ago
to catch the torrent rains which, on an average of
three years, pour down over the bare lava rock. We
enter the British and Foreign Bible Society's depot,
at a busy corner of the main street, to shake hands
with its almost too devoted workers. Soon a turn in
the road, past the house perched on a rock where he
lived during his first visit in 1885, brings us to the
square, well -fenced enclosure which forms the resting-
place of Ion Keith-Falconer. Save that the slightly-
sloping ground faces the bright, airy blue of the

HON. ION KEITH-FALCONER. 229

Gulf, the Aden cemetery is dreary indeed. Already
it is high noon, and the vertical sun reminds us of
many a Bengal hot season as we pick our steps amidst
the graves of British officers and men, each with its
simple cross, and occasional inscription. In the
middle of a row of such, to the right of the some-
what rude entrance, there rises the tomb of our first
missionary to Arabia, who died at thirty, one year
younger than Henry Martyn, and was followed by
the aged Bishop Yalpy French, on the eastern shore
at Muscat. A massive block of white Egyptian
marble covers the grave, while there rises at its head
an exquisitely pure slab, with this inscription under
a coronet, which might well represent the martyr's

crown : —

TO

THE DEAR MEMOEY OF

THE HON. ION KEITH-FALCONER,

THIBD SON OF
THE EABL AND COUNTESS OF KINTOBE,

WHO ENTERED INTO REST

AT SHEIKH-OTHMAN, MAY 11, 1887,

Aged 30 years,

"If any man serve me, let him follow me; and where I am there
shall also my servant be : if any man serve me, him will my Father
honour."

The sacred spot is the first missionary milestone into
Arabia.

As the Keith-Falconer Mission, bearing its founder's
name, and generously supported by his family, this
first modern mission to the Arabs may be said to
have begun anew in the year 1889. First of all,

230 HON. ION KEITH-FALCONER.

Principal Mackichan, when on his return to Bombay
after furlough, carefully inspected the Sheikh-Othman
headquarters, and, with the local medical authorities,
reported in favour of continuing and extending all
the plans of its founder. The mission is now, as the
result of past experience, conducted by two fully-
qualified medical men, one of whom is married,
working in most brotherly harmony, and preaching
the gospel in Arabic, as well as healing the sick. Its
Arabic and English school was taught till lately by
Alexander Aabud, a married member of the Syrian
Evangelical Church, from the Lebanon, but trained in
the American Mission in Egypt. It is now conducted
by two of its first pupils, and is likely to have added
to it a boarding school of orphans rescued from a local
famine in 1898. All over the crowded camp and
town of Aden, in the populous village of Sheikh-
Othman, ten miles in the desert, and away among
the protected Arab tribes up to the Turkish hills and
towns of Sanaa and Hodeida on the Red Sea, the
medical mission has made a name for itself, and its
doctors are received or visited at their dispensary
as the messengers of God. European and native
alike, natives from India and Africa, as well as the
Arab camel-drivers and subjects of the Sultan of
Lahej — himself and his family patients of the
mission — turn to the missionaries with gratitude and
hope, and will do them any service, as I frequently
witnessed, even in one day's drive. Nowhere has
the influence of medical missions, in this early stage

HON. ION KEITH-FALCONER. 231

of course preparatory, been so remarkable as in this
Yemen corner of Arabia during the past ten years.

Passing out of the impregnable fortifications of this
Gibraltar of our Asiatic empire through the Barrier
Gate, we found ourselves driving through the desert
around the curving Bay of Aden. To the left we see
our own and other mail steamers, and all the busy
life of a port the trade of which is every year
increasing in value. To the right is the cavalry
station of Khor Maksar, with its splendid troop of a
hundred Punjabis mounted on well-equipped camels.
There Ion Keith-Falconer sought recovery from fever
more than once in the hospitable bungalow of Lieu-
tenant Gordon, a nephew of the hero of Khartoum.
We pass files of camels carrying water from the
mission village, or coffee and spices from the region
of Mokha, which British Aden has now superseded as
a port. At least a thousand camels pass each way
every day, and Sheikh-Othman is their halting-place.
Hence its importance to the medical and teaching
missionary. Soon we strike off the high road, well
made by Captain Houston, RE., a friend of the
mission, and here shaded by a fine mimosa avenue, and
we are in the compound of Dr. J. C. Young's house.
Two furlongs off is that of Dr. Morris ; and forming
the apex of the triangle, half a mile off, is the dis-
pensary, school, and mission-house, first built by Ion
Keith- Falconer himself. Between, or enclosed in that
triangle, is the fine garden of the Government House,
the site of the " shanty " in which the founder of

232 HON. ION KEITH-FALCONER.

the mission died. Beyond is the extensive native
village, with broad, sandy streets newly laid out, and
the magistrate's house and dispensary.

The afternoon was now advanced, but. a Jewish
boy and an Arab youth in the school were examined.
The best result, thus far, of the training we found in
Ali, the Arab collector of the dues of the Sultan of
Lahej, a youth of seventeen, at first utterly hostile to
the missionaries, who have made him what he is — an
upright and able lad, with independent but winning
ways, of whom we shall hear more as time goes on.
May the Spirit of God draw him and many others to
His Son, as the divine wisdom has already bestowed
on him new virtues of character and knowledge !

The tale of the self-sacrifice of the young Scots
noble led three students of Dr. Lansing, Professor of
Hebrew and Arabic in the New Brunswick College of
the Reformed (Dutch) Church in the United States of
America, to resolve to open a second mission in Arabia.
Mr. Cantine and the two Zwemer brothers — one of whom
has recently followed Ion Keith-Falconer to his rest
from labours too abundant in such a climate — founded
" The Arabian Mission " at Busrah, in Turkish Arabia.
Thence, aided by medical missionaries, they have taken
possession for Christ of Bahrein and other islands in
the Persian Gulf, and of Muscat, where Valpy French
lies after years of toil in North India and the Punjab.
The Turkish occupation of Yemen and claim to Arabia
proper still shuts the Christian missionary and the

HON. ION KEITH-FALCONER. 233

Bible out of the healthier and cooler uplands

approached from Hodeida, and out of the cities of

Mecca and Medina. But the dust of the Scottish

noble, the English bishop, and the American Zwemer,
is holy seed sure to bear the divinely-promised fruit
as the century goes on.

XI
NILAKANTHA SHASTRI GOREH.

(1825-1895.)
FIRST BRAHMAN APOSTLE TO BRAHMANS AND OUTCASTES.

HENRY MARTYN brought to Christ the first
Mohammedan, a courtier of the King of
Oudh, who became an ordained native minister of the
Church of England. Yet Henry Martyn used to say
that the conversion of a Brahman would be " some-
thing more nearly approaching the resurrection of a
dead body than anything I have yet seen." So it
seemed in the year 1808, although Carey had bap-
tized humble converts of the highest Brahmanical
caste before that. Twenty-one years after, Alexander
Duff baptized the first of the remarkable series of
educated Brahmans whom he led to Christ through
the teaching of the Sermon on the Mount. Of these
the most learned and famous was my old friend,
the Rev. Krishna Mohun Banerjea, LL.D., whose
Dialogues on Hindu Philosophy and The Aryan
Witness were written to convince the Brahmans that
Jesus Christ alone is THE TRUTH.

NILAKANTHA SHASTRI GOREH.

Page 134.

STILAKANTHA SHASTRI GOREH. 235

A more singular witness of the power of the Spirit
of Christ than even these passed away in October, 1895,
in the person of the great Brahman philosopher and
Christian saint, Nilakantha Shastri Goreh, who was
known in his later years as the Rev. Father Nehe-
miah Goreh. There has been no such convert and no
such missionary to his countrymen, learned and out-
caste, men and women, in my time, nor do I know
his equal in the history of the Church since thinkers
like Pantsenus and Origen, in old Alexandria, turned
from the idols and philosophies of Greece and Borne
to teach and propagate Christianity. His career is a
romance, but a romance to the glory of God.

In Bithoor, near Cawnpore, till he was hunted by
the avenging troops into the Himalayan jungles of
Nepal, dwelt the infamous Nana Dhoondopunt, up to
Havelock's advance in 1857. The author of the two
Cawnpore massacres, at the Ghat and the Well, was
the highly pensioned representative of the last rulers
of the Marathas, the Peshwas. Nilakantha came of a
family who had been for generations diwans or prime
ministers of the Peshwas, and afterwards of the Rajas
of Banda. His grandfather and father became ascetics ;
the former resigned his diwani, and they were always
loyal to the British Government.

Nilakantha was born at the village of Kashipoora,
fifty miles east of Jhansi, on the eighth day of
February 1825. But he always declared the city of
Poona was his true home, as all his family were
Brahmans from the Konkan, the ablest and generally

236 NILAKANTHA SHASTRI GOREH.

the least loyal in all India. Like St. Paul, a Pharisee
of the Pharisees, he was born a Brahman of the
Brahmans. Hence he was educated at Benares by
two or three of its most learned Shastris, who ex-
pounded to him the Sanskrit grammar, the Nyaya
philosophy, and, above all, the Vedas. When he was
already twenty years of age, in the height of his
youthful zeal and learning, he was met by the claims
of Jesus Christ, as preached by the Rev. W. Smith
and the other Church missionaries in that centre of
Brahmanism. Unconsciously, his own account of his
conversion,* given afterwards in a lecture to educated
native gentlemen, carries out the parallel with the
Hebrew apostle of the nations. At this time he
wrote a refutation of the Matapariksha, or Examina-
tion of Religions, a now rare work in English and
Sanskrit, published at Bishop's College Press, Calcutta,
by Dr. John Muir, C.S.I., in 1854, on his retiring from
the Bengal Civil Service.

"I was a Hindu, nay, I can say I am a Hindu, if
we understand by that term a genuine native of India
like yourselves. I was a Brahman, and Benares was
my home, though Mahdrdshtra desk has been the

country of my forefathers I was not acquainted

with English in early life, nor did I associate with
those who received an English education, and my

faith in Hinduism remained undisturbed My faith,

I repeat, was firm in the religion of our forefathers,

* In a little book, Dwija, the Rev. W. Smith tells the story from his
side.

NILAKANTHA SHASTRI GOREH. 237

and I even despised Christianity, and thought it was
a religion fitted for the ignorant Mlechas only, but
that it could never be compared with our philosophies,
whose doctrines were doctrines of deep wisdom. I
was very proud of those philosophies, and I even
ventured so far as to undertake the refutation of
Christianity. With this object, I began to hold dis-
cussions with missionaries, read some controversial
books, gave much attention to the controversy, and
even wrote in refutation of Christianity. And so I
went on for some years. You will observe that I was
very partial towards my old religion, and very much
prejudiced against Christianity.

" But notwithstanding all this, at last God opened
my eyes, and He put this thought into my heart, that
Christianity was not such a religion that I should
deal with it with such a prejudiced mind, but that I
ought to examine it, as well as my own religion, with
impartiality, and with a sincere desire to know the
truth. When thus God, by His mercy, removed
prejudice from my mind, I began to see at once that
Hinduism could not be a divinely revealed religion,
and I soon came to the conclusion that I ought to
embrace Christianity. Now, gentlemen, you under-
stand that it is not an easy thing for a Brahman to
become a Christian. Nay, it was far more difficult
thirty-three years ago, when I embraced Christianity,
than it is now. English education has brought about
a great change in the minds of men since then. We,
Christians, are respectfully treated now by hundreds

238 NILAKANTHA SHASTRI GOREH.

of young men everywhere (who have received an
English education), and many more men have em-
braced Christianity since ; and so men are gradually
getting accustomed to the idea. It was different
thirty-three years ago, and especially in such a place
as Benares.

" I assure you it was a very great sacrifice to me
to be separated from and cast out by my relatives,
and to become the object of the greatest ignominy
and reproach from all. But it was the force of con-
viction and the voice of conscience which showed me
that I ought to embrace Christianity, and compelled
me to embrace it, by His grace giving me strength
and courage to do so. And now, dear sirs, that which
I consider to be the greatest blessing for myself, I
cannot help longing with all my heart my dear
countrymen should partake in. This is my motive,
dear sirs, in endeavouring now to bring the subject of
Christianity before you."

As in the case of the first Brahman* who, in North
India, came to Christ, and of many others since, it
was our Lord's Sermon on the Mount which arrested
the young Pandit when he searched the Christian
Scriptures for an answer to the missionaries. The
preacher who uttered such words, he argued, must be
divine. He at once informed his father and friends of
his desire to confess Christ, intending that the Benares
Pandits should discuss with him the stupendous step ;
but they failed to convince him that Hinduism is from

* See Life of Alexander Duff (1879), Vol. I.

NILAKANTHA SHASTRI GOREH. 239

God. Twice, on leaving home for baptism, he re-
turned, moved by tender affection for his father. But
there ever rang in his ears the words, " How shall I
escape if I neglect so great salvation ? " To the last
the father received his Christian son kindly, but the
event hastened his end. At Jounpore, one of the
Church missionaries, in the absence of Rev. W. Smith
on furlough, received the convert as a member of the
body of Christ, on the fourteenth of March 1848,
adding to his name that of Nehemiah. He was then
twenty-three years of age. He was joined by Lakh-
shmi, his wife, five years afterwards. Such was her
husband's care and prayer in teaching her, that she
too was baptized after fourteen months' instruction,
a striking proof of what divine grace can effect on the
mind of a heathen. She soon after died "a happy
and glorious death," J" leaving behind her a little girl,
Ellen Lakhshmi Goreh, who was educated in England
by Rev. W. T. Storrs and Mrs. Storrs as their adopted
daughter. She has been, since 1880, a missionary in
Allahabad.

The conversion of Nilakantha caused consternation
among the Brahmans of Benares and Vedantists all
over India, as the Apostle Paul's did among the Jews
of similar spirit. But the Brahmans could neither
persecute nor entice back the pride of their order.
On the baptism of the young Sikh Maharaja, who
was the ward of the Marquess of Dalhousie, Nila-
kantha accompanied Dhuleep Singh to England as his

* Church Missionary Intelligencer, January, 1855.

240 NILAKANTHA SHASTRI GOREH.

Sanskrit tutor, and with him was presented to the
Queen. He did not cease his study of the Sanskrit
books, that he might, through them, be a missionary
to the Brahmans. He was welcomed in London,
Oxford, and Cambridge, where his modesty was never
destroyed by the lionizing which injures Hindu and
Moslem visitors to England, both Christian and non-
Christian. He attended theological lectures in the
Islington College of the Church Missionary Society,
which presented him with a watch.*

Nilakantha returned to India in the same steamer
with Dr. Duff, and both were received by Dr. Wilson
in Bombay. He was still, in 1855, a young man.
To meet him there flocked to Dr. Wilson's house, on
Malabar Hill, native Christians from many parts of
Western India. He appeared among them in all the
simplicity of his national life and dress, a Christian
Brahman. He visited the mission colleges, conversed
with theists of every school, and invited inquirers to
conferences. At Poona he was in the original home
and capital of his ancestors. There he held discus-
sions with the late celebrated Krishna Shastri, whose
biographer bore this testimony to him : " The Chris-
tian Pandit of Benares is no mean individual. He is
very learned, and one given to sift matters. How an

* History of the Church Missionary Society, Vol. II., pages 74 and 167.
Rev. C. F. Childe, the Principal from 1838 to 1858, describes Nilakantha,
on his arrival, as "a man of superior intellectual power, but with a meta-
physical turn of mind, which was a source of the most distressing ex-
perience to him. I believe we had few more genuine Christians in our
body."

NILAKANTHA SHASTRI GOREH. 241

individual of such eminence got within the Christian
fold is a matter of surprise to me." The news of the
converted Brahman, from Benares, brought crowds to
his lectures, by one of which three young men were
won to the Truth. Two of these became, like him,
its preachers as ordained missionaries — the Rev.
Rutonji Nauroji of Aurungabad, and the Rev. Kasam
Saheb Daud of Satara ; the third was Shahu Daji,
editor of the principal Marathi newspaper. Nila-
kantha crossed India slowly, preaching as he went,
before the days of through railways, that he might
find a retreat for a time in Bishop's College, Calcutta.

There, under the influence of Dr. Kay, then its
Principal, he became an ardent follower of Dr. Pusey,
and he received full orders at the hands of Bishop
Milman in 1870.

Then it was that I made his personal acquaintance,
and was led, while loving and honouring the sadhu
or saint, to controvert in The Friend of India the
sacramentarianism and ritualism which, after the
good Bishop Cotton's death, had begun to affect not
only the church but the British army, whose East
India chaplains have from that time been less evan-
gelical than of old. In 1868, having yielded to the
most transcendental views of this kind, Nilakantha
began the publication of Tracts in Answer to Objec-
tions against Certain Points in Christianity as
Taught by Christ's Holy Catholic Church. The first
was a volume of 128 octavo pages, "On Objections
against the Catholic Doctrine of Eternal Punishment,"

(1,006) 16

242 NILAKANTHA SHASTRI GOREH.

written in a fine spirit. The earnest author sought
to win the theistic Brahmos to the Anglican form of
Christian truth and worship. His closing pages form
one of the noblest missionary appeals in the English
tongue. Meanwhile he did not cease to publish
works in the Hindi and Marathi languages for the
conversion of his Hindu countrymen. I have his
Rational Refutation of the Hindu Philosophical
Systems, which the scholar and inspector of public
instruction, Dr. Fitz-Edward Hall of Oxford, trans-
lated into English, and published for the Calcutta
Christian Book Society in 1862. It takes rank with
Colebrooke's and K. M. Banerjea's treatises as a guide
to penetrate the mysteries and refute the pantheism
of the Brahmanical system. Here, too, his closing
appeal to the priestly order he had left, giving up all
for Christ, is a lofty, persuasive, and tender invita-
tion to study the Word of God with due perseverance,
impartiality, humbleness, and abnegation of self, as
the only means of distinguishing clearly between
what is true and what is false in matters of religious
belief. " The true religion is now accessible to the
people of India. May God in His infinite mercy
grant, my dear countrymen, that you quench not the
divine light." So he wrote six years later to the
Brahmos : " Whosoever is earnest among you, who-
soever among you thinks it no light matter to trifle
with the tremendous realities of eternity, let him
give up relying upon such a broken reed as the
fancies of our poor and fallible reason, and accept

NILAKANTHA SHASTRI GOREH. 243

the teaching of God's Revelation, and be blessed for
ever."

The Scottish Episcopal Church having opened a
mission to the casteless and despised tribes at Chanda,
in the Central Provinces of India, the newly-ordained
Brahman went there in all humility. As the old
ascetic life, which he had inherited and now conse-
crated, grew upon him, he joined the Cowley
" Fathers " at Bombay, at Poona, and at Indore.
He never ceased to pray and labour for the con-
version of his brother, whom he visited frequently
at Allahabad. He worked also among the Beni-
Israel of Western India. He gave much time to
the revision of both the Hindi and the Marathi
Prayer-book. He died of apoplexy at Bombay on
the twenty-ninth of October 1895, at the age of
seventy.

One of his most intimate associates was the Rev.
Dr. Hooper, of the Church Missionary Society, who
has thus correctly, I think, estimated the intellectual
weakness and spiritual strength which combined to
form the religious experience of this remarkable
Christian rishi or sage of the Church Catholic in
India. Dr. Hooper writes : —

" I need not dwell on that feature in our departed
brother's character which endeared him most, and for
which he was most celebrated among his Indian fel-
low Christians throughout (at least) North and West
India, namely, his holy self-denying piety. He was
essentially a Christian bhakta. Whatever unworthy

244 NILAKANTHA SHASTRI GOREH.

suspicions and sad recriminations our native brethren
may have from time to time indulged in towards each
other, Nehemiah was never, I believe, the object of
any of them. By common consent he stood so high
above the rest of them that, as if he were a visitant
from some celestial sphere, no one ever dreamed
of attacking or insinuating anything against him.
Whether he were High or Low Church, what his par-
ticular views were on particular points — all this
counted for nothing with his Christian brethren of
his own kith and kin. They saw plainly enough
Christ in him, and with that they were content."

Dr. Hooper attributes the change from evangelical
teaching to that of Dr. Pusey to the fact that " for
many years after his conversion Nehemiah was intel-
lectually in a sad state of doubt and uncertainty.
Spiritually his feet were firm on the rock, and I
have not the slightest doubt that he would have at
any time laid down his life for Christ if required to
do so ; but, in the purely intellectual sphere, he was
always haunted by the fear that possibly some new
argument might occur which would turn the balance
of probability in favour of Hinduism and against
Christianity." This led him to seek refuge in the
doctrine of the infallibility of the church. He was
converted by bazaar preaching, and it is curious to
note that he began to visit the preacher with " the
sole purpose of convincing him of the truth of
Hinduism. The contest was naturally long and severe
between truth and error, the old and the new; but,

NILAKANTHA SHASTRI GOREH. 245

when it was over, baptism was the almost immediate
result."

" With him," continues Dr. Hooper, " intellectual
conviction was moral conviction. He often told me
that he could never understand a person believing a
thing was right and not doing it, or believing a
religion was the only true one and not embracing it.
The cause of this feature of his character was, of
course, his perfect conscientiousness ; but he erred, no
doubt, in supposing that others were as conscientious
as himself. Hence, his missionary work was almost
purely that of striving to convince the intellect; for
he could not imagine that if this were done conver-
sion would not follow For many years of his life

he was mainly engaged in delivering lectures in Eng-
lish, many of which were printed, the one object of
all of which was to convince members of the Brahmo
Samaj, and other recent outgrowths from Hinduism,
that the new views which they had adopted were
derived from Christianity, and could be historically
proved to have been never and nowhere known except
through the medium of the revelation which the Bible
contains. He was firmly persuaded that they only
needed to be convinced of the truth of this to follow
it out to its logical sequence by becoming Christians.
In the case of those who were conscientious, like him-
self, this feature of Nehemiah's mind produced splen-
did results. For instance, it was he, the Pandit, who
was privileged to lead to Christ Maulvi Safdar Ali in
1864 ; and this led not only to a beautiful Christian

246 NILAKANTHA SHASTEI GOREH.

character, still in this world, and controversial treatises
of a peculiarly gentle, Christ-like tone, but also to
the conversion of a servant of his, now a clergyman
in the Punjab, and, most interesting of all, to the con-
version of Dr. Imad-ood-deen, an old friend of Safdar
Ali's, and to a long life of great usefulness in the
Master's cause."

This John Henry Newman of the Church of India
was never greater than when, as the representative
missionary of the Episcopal Church in Scotland, he
settled down among the outcast Mangs and Mahars of
Chanda, in the Central Provinces of India, to win
them to Christ, while he ministered to the European
Christians every Sunday. There he hoped to lead
into the fullness of the truth the leader of the theistic
Satnamees, the despised leather -workers known as
Chamars, who had been influenced by some fragments
of the Bible which fell into their hands to become
pure livers and anti-idolaters. With them as with
the Brahmos he seemed to fail, while his success
among the educated and fanatical Brahmans, Moham-
medans, and Parsis was unique.

Not less was the consecrated philosopher's spiritual
influence among his countrywomen. His learned
Marathi apologetics fell like good seed into the heart
of the Brahman widow, Pandita Ramabai, who groped
her way through the theistic fancies of the Unitarians
of America, which she visited, and became an evan-
gelical believer in Christ. To meet her difficulties, in
1883, he wrote his important Marathi work, Is there

NILAKANTHA SHASTRI GOREH. 247

any Proof that Christianity is a Divinely-given Re-
ligion? The result, even since Nilakantha's death, is
the baptism of twelve of the Hindu widows in her
Home, an event which raised a storm of abuse around
her from her countrymen, although one Hindu had
the fairness and the courage to write that none of
those who abused the Pandita seemed to have thought
of the causes that brought about the step which
the Hindu widows in question had taken. He draws
a painful but true picture of the miserable and de-
spised life to which Hinduism consigns women and
girls who are so unfortunate as to become widows.
He is not surprised that " the poor girls should have
embraced Christianity, which at least frees them from
the actual miseries of their life ; " and he adds, " Let
my co-religionists read and consider this, and take
some practical measures for the amelioration of the
condition of our widows at the National Social Con-
ference at Poona."

Nilakantha, the Christian Brahman, being dead thus
speaketh, thus worketh, through his Brahmani con-
vert. Miss Small, of the Free Church of Scotland's
Mission at Poona, has written : " A series of meetings
is being held with the students, under the superin-
tendence of Mr. Wilder. Pandita Rarnabai had con-
sented to address them, and Mrs. Wilder and I were
specially asked to go down and uphold her. There
were other ladies there, however, and Mr. Small pre-
sided. Usually there have not been more than thirty
or forty students ; but on this evening, as we ap-

248 NILAKANTHA SHASTRI GOREH.

preached the hall, which is in the centre of the city,
the street was crowded by a turbulent set of men. I
confess it was with a little tremor that I ascended
the narrow, rickety stair, and had to force my way
through a crowd of men — a literal crowd, for there
was not room for them to sit, and they stood on the
benches holding on to one another. There was a
good deal of noise and muttering when the Pandita
appeared with Mahlanbai and Sundrabai ; but Mr.
Small, in a few judicious words, quieted them, putting
them upon their honour as gentlemen to behave
courteously and to listen quietly. He told them that
they ought to be proud, as we were, of Ramabai.
You can imagine the scene, as in Poona — a Hindu
widow standing up before a large audience of Brah-
mans, and boldly confessing Christ. I wish I could
give her speech. She first told them how she herself
had been brought to this — how she had gone to Eng-
land and seen in the free social life of the people
what Christianity is and does for men. She told
them that she was not afraid of them, for she had
got the liberty with which God makes His people
free. Then she spoke of their system — how that they
were slaves to caste and custom, and could not even
break bread out of their own caste. She, indeed, hit
them very hard, and there were restless murmurings
going on all the time ; but she went on, the brave
little woman, her Bible in her hand, reading several
passages to illustrate her position."

Nor is this all. Nilakantha Shastri Goreh's

NILAKANTHA SHASTRI GOREH. 249

daughter, Ellen Lakhshmi, is a Christian poetess. Her
fellow- Christian workers all over the English-speaking
world delight to use her hymn : —

"MY REFUGE.
" 'In the secret of Thy presence.' — Ps. xxxi. 20.

" In the secret of His presence how my soul delights to hide !
Oh, how precious are the lessons which I learn at Jesu's side I
Earthly cares can never vex me, neither trials lay me low ;
For when Satan comes to tempt me, to the Secret Place I go.

" When my soul is faint and thirsty, 'neath the shadow of His wing
There is cool and pleasant shelter, and a fresh and crystal spring,
And my Saviour rests beside me, as we hold communion sweet ;
If I tried I could not utter what He says when thus we meet.

" Only this I know, I tell Him all my doubts and griefs and fears ;
Oh, how patiently He listens, and my drooping soul He cheers !
Do you think He ne'er reproves me ? What a false Friend He would be
If He never, never told me of the sins which He must see !

" Do you think that I could love Him half so well, or as I ought,
If He did not tell me plainly of each sinful deed and thought ?
No, He is very faithful, and that makes me trust Him more ;
For I know that He does love me, though He wounds me very sore.

" Would you like to know the sweetness of the secret of the Lord?
Go and hide beneath His shadow ; this shall then be your reward.
And whene'er you leave the silence of that happy meeting-place
You must mind and bear the image of your Master in your face.

" You will surely lose the blessing, and the fulness of your joy,
If you let dark clouds distress you, and your inward peace destroy.
You may always be abiding, if you will, at Jesu's side ;
In the secret of His Presence you may every moment hide."

When in England she sent her first poem anony-
mously to Frances Ridley Havergal, who replied * : —

" OAKHAMPTON, STOURPOBT,
Nov. % 1876.

" MY DEAR ' INDIAN SISTER,' — I do not think I ever
had anything so touchingly beautiful as your verses,

* Rev. Charles Bullock's Preface to her Hymns of Christian Faith,
entitled From India's Coral Strand.

250 NILAKANTHA SHASTRI GOREH.

even among the many most pleasant things which
have reached me. And it has only just occurred to
me to thank you for them, because all the morning
there has been an undercurrent of thanksgiving for
them to Him who is so good to me, besides the first
gush of definite praise. For it was a deal too pleasant
to take otherwise than as His own direct teaching to
me ; as if the Master Himself said to me, ' Sing on ! '
But how could you think of not letting me have
them ? You cannot think how beautiful they are to
me, nor how warmly I thank you for such a bright
message of encouragement.

" If you have not seen my little ' Ministry of Song '
(written before ' Under the Surface '), I should so like
to send it you as a little exchange for your sweet
verses ; but if you have seen it, then I will send you
' My King ' instead, when it is published.

" Will you not tell me your name ? Believe me
your loving and grateful English sister, F. K. H."

In a letter, written a month later, the warmth of
personal feeling expressed in the first was followed
by a mature and highly appreciative testimony to
the merit of Miss Goreh's poems : —

"LEAMINGTON, Dec. 29, 1876.

" DEAR Miss GOREH, — I cannot refrain any longer
from telling you what is on my mind, though I have
more writing than I know how to get through. The
more I think of you, the more strongly it seems im-

NILAKANTHA SHASTRI GOREH. 251

pressed upon me that there is a great ' open door '
before you of special and unique usefulness, and that
you only want a little push to make you enter it. A
friend, on whose judgment I always rely, takes exactly
the same view.

"I am not too much inclined to judge favourably
of amateur verses. I get quantities sent to me by
all sorts of aspirants to literary name or profit. ' Will
I kindly give a candid opinion ? ' and so forth ; and
never but once has my 'candid opinion' been that
the verses gave promise of real success, or showed
real gift. Therefore, when I tell you that my ' candid
opinion ' of yours is that they do show that God has
given you a real gift, which may be, and ought to be,
used for His glory, you will see that I am not speak-
ing lightly.

" Now, dear ' Indian sister,' I believe that if you
will lay your gift at His feet, and let your verses go
forth as no Englishwoman's work, but as that of a
Brahmin who is now one with us in Christ, you will
be giving help to the cause of Zenana Missions and
Female Education in the East, which, so far as I know,
none but yourself can give. It will be a testimony
to many thousands of what His grace can do and has
done. You will probably do more by the mere
fact of becoming known as a writer to English
Christian readers than if you gave £500 to Zenana
Missions

" I do not want you to hurry ; you must take
pains and pray much ; you must cultivate and

252 NILAKANTHA SHASTRI GOREH.

develop by study and patient practice the gift
which is yours ; but then, always letting Him, as it
were, hold your pen, you may do great things for
Him.

" I gather from one verse in your beautiful poem
to me, and also from your reluctance to let your secret
escape, that you have not written much yet. If these
verses are indeed by an unpractised hand, they are
wonderfully good. I want you to feel ever so glad
and happy in the thought that Jesus has given you a
special gift which you may use for Him, and which
He may use for His glory and for the furtherance of
the knowledge of His salvation among those who are
sitting in darkness in your own land. I know it will
be an effort to you (it was a very great one to me at
first) to let your name go forth in public ; but your
name is His, and won't you let Jesus have the use of

it? I will help you in any way I can. Yours

lovingly, F. R H."

" Not many mighty " are called ; but now, like
Dionysius the Areopagite and Damaris in the days
of the Apostles, the Spirit of God permits us to record
such cases as the Brahmans of our Christian colleges
and the conversion of this Brahman philosopher, with
his converts in turn, preachers, editors, scholars, and
poets, sitting at the feet of Jesus. Is it not a pledge
of the great future of the conversion of the peoples
of India and Asia by their own sons and daughters ?
Especially, is it not a pledge that the hoary philos-

NTLAKANTHA SHASTRI GOREH. 253

ophies * of the pantheistic East, which have so long
enthralled millions, shall, like those of Greece and
Rome, yield allegiance to the Holy Spirit of Wisdom ?

* The Right Honourable Professor Max Miiller, in his published
sketches of his Indian friends, refers to his intercourse with Nilakantha
when he visited England, and to his subsequent correspondence with
the saintly philosopher. When the professor asked him how he came to
give up the practice of Brahmanism and to accept Christ, he shook his
head and said : " I can explain everything, I can explain why I rejected
Shiva and Krishna and Allah, and tell you everything that kept me
back so long from Christianity, as preached to us in India, and made
me reject the New as well as the Old Testament as unsatisfactory to a
thinking man. But why and how I became a Christian I cannot explain ;
I was caught as in a net, and I could not get away from Christ."
Mr. Max Miiller emphatically asserts that he had never seen so true a
Christian, so true a martyr, as Nilakantha Goreh. Few Christians would
have passed through such ordeals unscathed. And with all that, he was
a philosopher. He knew what philosophy could say and had said on
the possibility of revelation and of religion ; and yet he was perfectly
satisfied with Christianity in its simplest form, at that time, as an
evangelical.

XII.
DHANJIBHAI NAUROJI.

(Born 1822.)
THE FIRST MODERN PARSI CONVERT AND APOSTLE.

P ARSIS, or the Persian followers of Zoroaster,
were the very first converts to Christianity.*
The Wise Men from the East, led by His star,
worshipped the young child Jesus when they saw
him with Mary His mother, presenting unto Him
gifts — gold, frankincense, and myrrh. So early as
the forty-sixth year of the Christian era, and down
through the persecutions under Decius and Diocletian,
we find the names of noble Parsis in the Roman
martyrology. The neighbouring Armenian Church
extended the knowledge of Christ beyond the Oxus
and over Persia, which had her representative in
the Council of Nicsea in the year 325. Notwith-
standing the interference of Constantino, Shahpur II.,
five years afterwards, began a series of persecutions of

* See Assemani, Bibliothec. Orient., torn. iv. ; also Eusebius, De Vita
Constantini, lib. iv., cap. viii. ; also The Life of John Wilson, D.D.,
F.R.S. (John Murray), especially chapter vii., on "Zand Scholarship
and the Parsee Controversy."

DHANJIBHA1 NAUROJI AT SEVENTY-SEVEN.

Page if*.

DHANJIBHAI NAUROJI. 255

the Christians, lest the Zoroastrian cult of the Magi
should be altogether destroyed. Retribution came in
the year 658, when the Mohammedan Khalifs extin-
guished the empire of Cyrus, and drove the fire-
worshippers into the hills of Khorasan, and down
to the caves of Ormuz. That proud empire, with
its persecuting Zoroastrianism, is now represented
by some ten thousand miserable Guebres in their
ancestral seats. Those who fled to the Persian Gulf
finally found an asylum in Goojarat, from a Hindu
Rana. Nowsari, near Surat, became their head-
quarters, down to the present day.

That was in the year 717, nearly twelve centuries
ago. When the tolerant British power obtained
influence in the seventeenth century, and the East
India Company opened its first factory at Surat, the
Parsis became most useful intermediaries between the
English merchants and the native traders. When
the good Kerridge was governor, he got the first
chaplain, Henry Lord, to publish* in 1630 that rare
and valuable little quarto volume, A Display of Two
Forraigne Sects in the East Indies, viz., the Sect of
the Banians, the Ancient Natives of India, and the
Sect of the Per sees, the Ancient Inhabitants of Persia,
etc. As the island of Bombay gradually became the
British capital of Western India, the Parsis of Goo-
jarat moved south, and became the leading ship-
builders and merchants. Now they number at least

* "London : Printed by T. and R. Cotes for Fra. Constable, and are
to be sold at the Sign of the Crane, in Paul's Churchyard. 1630."

256 DHANJIBHAI NAUROJI.

ninety thousand, of whom more than two-thirds
reside in and around the great city.

In the eleven centuries from 717 to 1839 there
is no record of the conversion of a Parsi or follower
of Zoroaster to Christ, till John Wilson baptized into
His name Dhanjibhai Nauroji in the Scottish mission-
house in the city of Bombay. Then in his seven-
teenth year, afterwards ordained to the holy ministry
in the Free Church of Scotland, in Canonmills Hall,
Edinburgh, where he had completed his studies,
Dhanjibhai still survives to witness for the Master,
alike by his lips and his life. Since 1864, when I
first met him in the old home of Dr. John Wilson on
Malabar Hill, overlooking the loveliest scenes of sea
and shore, hill and valley in Asia, Dhanjibhai Nau-
roji has been the saintliest of all Christians in
Western India, and venerated by Parsi, Hindu, and
Musalman alike. Through much tribulation the
lad entered the Kingdom, as we shall see ; his life
and his labours have been prolonged to a beautiful
old age.

Dhanjibhai was born in the village of Arow, near
the great Goojarati city of Broach, north of Bombay,
on the banks of the Nerbudda, twenty miles from
the Arabian Sea. This is the autobiography which
he has given me : —

" I, a servant of Jesus, by the grace of God, and a
Parsi by birth, was born in Goojarat in 1822. At
the age of nine I was brought to Bombay, and was
placed under the care of an uncle. After receiving

DHANJIBHAI NATJROJI. 257

some education in Goojarati, I was sent to a private
English school. Subsequently I was led by Provi-
dence to attend a school shortly after it was opened
by the late Dr. Wilson in 1835. I was in my thir-
teenth year at this time, but knew nothing about
religion, save to mutter a few Parsi prayers, and
observe some ceremonies on certain occasions. While
I attended this school, a Parsi woman of a disreputable
character was the means of creating in my mind the
fear of a sin-punishing God after death. The raging
of cholera in those days in Bombay, the sight of a
picture in a sacred book of the Parsis of a sufferer in
the place of torment, and a question that our school-
master wished us to put to ourselves on going to bed
every night, which was, If we should die in sleep,
where shall our eyes be opened : in heaven or hell ?
— these three circumstances happening about the same
time successively put me in a fearful state of mind.

" My poor uncle became most anxious about the
state of my health, which was giving way, and he
tried to divert my mind by pressing me to attend
places of amusement. I had no pleasure in such
things, and did not care for them. I used to attend
Dr. Wilson's lectures on the Parsi religion, along with
other boys. These, and especially the daily Bible
teaching of the late Mr. Nesbit in the school, had the
blessed effect of letting in gradually the light of the
truth into my mind. Dr. Wilson, Mr. Nesbit, and
Mr. Johannes Essdi,* a Christian teacher of the school

* An Armenian.
(1,006) 17

258 DHANJIBHAI NAUROJI.

— these three, whose character and conduct made the
deepest impression on my mind, were most helpful in
bringing me to Christ. The doubt and distrust of
the heart, the painful thought of separation from my
relatives and others, and the fear of the opposition
and persecution of the world, especially of the Parsi
community, kept me for a time from making an open
confession of the name of Christ. At last I was
enabled to overcome all these dissuading fears, and
on May 1, 1839, I was received into the Church of
Christ by Dr. Wilson in the presence of a great con-
gregation of Europeans and natives, especially Parsis.
Four days after that, my friend, the late Rev. Hor-
musdji Pestonji, also a Parsi, was baptized by Dr.
Wilson.

" We were the first two Parsis of modern times who
renounced the ancient religion of their race, and
embraced Christianity. It is impossible at this dis-
tance of time to describe the surprise and astonish-
ment, the furor and frenzy that were excited among
all classes of native society, not only in Bombay, but
also in a large portion of the country. Our life was
in danger, and for a time the police were obliged to
protect us. There was a suit instituted against us,
and on the last day we went to the Supreme Court,
now called the High Court, to hear the judgment of
the presiding judge.* Government was obliged to

* Chief Justice Sir John Awdry. The Bombay Times, as well as the
secular press all over India, wrote fairly of the great and famous case.
A writ of Habeas Corpus was issued to Dr. Wilson after Dhanjibhai's
baptism. At the first hearing the Chief Justice "ordered that, in the

DHANJIBHAI NAUROJI. 259

call out the whole of the police force, and a portion
of the European garrison of Bombay, to preserve
order in the city. The Parsis left no stone unturned
to reclaim us. Failing in all their efforts, both law-
ful and unlawful, to gain their object, they at last
resorted to getting up a petition against missionaries
and their work. They succeeded in inducing the
leading members of the Hindu and Mohammedan

meantime, Dhanjibhai should be at liberty to go where he chose ; any
attempt to interfere with his liberty would be punishable, not only by
the ordinary process before a jury, but, if circumstances render it
necessary, summarily, as a contempt of court. Dhanjibhai on this came
forward, and, in the face of all that was powerful, wealthy, venerable,
or dangerous among his own countrymen arrayed against him, the
dignitaries of the Panchayat expressing a calm condemnation of his con-
duct, and a thousand other Parsis betraying scorn or hostility in their
looks, he modestly and firmly declared his determination to remain with
Dr. Wilson. The appearance of this youth is singularly interesting : a
more ingenuous or happy countenance we have never seen ; and while we
fully appreciate and allow for the natural feelings of anger which his
countrymen must feel at his renunciation of their ancient faith, and the
still bitterer regrets which his relations must suffer from a step which, in
their view, estranges for ever a once beloved youth from their society,
we could not behold his conduct, in this trying crisis, without being
strongly impressed with the moral elevation which distinguished his
position."

" The final hearing of the case of the Parsi converts took place in open
court. The addresses of counsel, and the reading of affidavits on both
sides, amounting to nineteen or twenty, occupied from eleven to four
o'clock, and judgment was pronounced by the Chief Justice at six. The
court-house was, during the proceedings, crowded to suffocation by
natives of all classes, amongst whom the Hindus and Mohammedans
appeared to be more numerous than the Parsis. Some of the members
of the Panchayat and other leading natives, not being able to find seats
elsewhere, were, by orders of the Chief Justice, accommodated with
chairs near the Bench. The conduct of all the natives present, from the
commencement to the close of the proceedings, was marked by the great-
est quietness and decorum ; and, on the breaking up of the court, the
two converts proceeded to the Scotch mission-house with Dr. Wilson,
without any interruption being offered, to return thanks for a decision
which secured to them the freedom of worshipping God according to
their consciences."

260 DHANJIBHAI NAUROJI.

communities to join them. The petition was sent to
different authorities in India and England. Dr. Wil-
son sent in a masterly rejoinder to it. The reply
they received from different quarters to what was
called the Anti-conversion Petition, may be summed
up in the words of the Bombay Government : ' The
course of reason and of fair argument cannot be
impeded.' After this, nothing remained for them but
to preserve a sullen silence. The bitterness occasioned
by the failure of all efforts in regard to us gradually
wore away.

"In the beginning of 1843 Dr. Wilson left India
for his first furlough to his native land, and he was
pleased to take me with him. We left Bombay on
the second day of January of that year in a Govern-
ment steamer carrying the mails and passengers for
Suez. After a short sojourn in Egypt, we visited
several of the most historical and interesting countries
of the world ; and after a most pleasant journey of
nine months we arrived in Scotland in the autumn.
Scotland at that time was all in a state of ferment
in consequence of a great ecclesiastical event, the
Disruption of the National Church, which had taken
place a few months before. The first meeting of the
Free Church General Assembly was adjourned to
take place at Glasgow in October, and we hastened
on there to attend it. My sojourn in Scotland was
for a little more than three years, during which time
I attended the newly-opened Free Church College,
and sat at the feet of Drs. Chalmers, Welsh, Cunning-

DHANJIBHAI NAUBOJI. 261

ham, and others. After my theological studies were
over, I was licensed to preach the gospel, and was
ordained by the Free Presbytery of Edinburgh at the
close of 1846. The late Dr. Robert Candlish pre-
sided at my ordination in the Canonmills Hall before
an immense congregation. Soon after this I left
Scotland, with feelings it is impossible to describe.
In the spring of 1847 I returned to my father-
land.

" Since that time, now fifty-two years ago, I have
been labouring mainly at two stations, Surat and
Bombay. To the former I went in the beginning of
1848, and laboured there for nine years, with the
full sanction of the Irish Presbyterian brethren, who
were there before me. It was my privilege at the
very commencement of my missionary career to bap-
tize, at the urgent request of these brethren, their first
Parsi convert, who was the head - master of their
English school. It was there that I found the
partner of my life in a bright Christian family, who
has proved a true, noble helpmeet to me. My work
at Surat consisted of holding meetings in different
parts of the city ; touring in its neighbourhood, and
sometimes in distant places; helping in the revision
of the Goojarati Scriptures ; editing a periodical in
conjunction with one of the Irish missionaries ; and
in superintending the four schools I had opened,
mainly for the children of the depressed classes. I
do not know with what results all these labours were
carried on ; but from a list that lies before me, I find

262 DHANJIBHAI NAUROJI.

that from among those who attended the schools
forty-nine young men were received into the church.
Of these twenty-six were baptized by me before
leaving Surat, and the rest were baptized by the
Irish missionaries after I left that city. Five years
ago a census was taken of persons who embraced
Christianity in connection with those schools, and it
was seen that the first converts, and those who
through their instrumentality found the truth, with
their wives and children, numbered two hundred and
sixty-six souls. At the end of 1856 I was obliged
to leave Surat for Bombay, which I did with great
reluctance. My work there was full of hope and
encouragement, and ever since I have greatly re-
gretted giving it up.

" Of my labours in the large city of Bombay for
the last forty-one years I shall not speak much.
They have been of a general and varied character,
and it is difficult to give even an outline of them.
Suffice it to say that, through the medium of the
Institution, the Native Church, the lecture hall, the
vernacular schools, the Press, and general intercourse
with people of all classes, I have done what I could
to promote the great object of my calling. From
the beginning of 1873 I was stationed at Poona, to
take charge of our Native Church there. I was at
that station close on four years. Since my return
to Bombay, my health being greatly weakened, I
have not been able to do as much as I wished. I
am now in my seventy-seventh year, and am still

DHANJIBHAI NAUROJI. 263

enabled to work a little in connection with the
mission I love."

On July 6, 1897, the missionaries and native mem-
bers of almost all the churches in Western India
united in addresses and gifts to the Rev. Dhanjibhai
Nauroji on his completing the fiftieth year of his
Christian ministry. He deprecated "some flattering
statements about me of which I am not worthy ; "
but accepted the evidences of the goodwill and gen-
erous feelings of his friends and countrymen. Look-
ing back on the spiritual influence of Dr. John Wilson
and Robert Nesbit, he thanked God that for sixty
years he had been a part of the Bombay Mission of
the Free Church of Scotland, and thus continued :—

" To it, under God, I owe everything. It has been
blessed from its very commencement with a body of
most enlightened, devoted men, whose labours are far-
reaching, and are calculated to do much lasting good
to the country. To those faithful servants of the
Lord, both past and present, as also to the Scottish
Committee, I am much indebted for their love, sym-
pathy, and consideration. If I have accomplished any
good, it is chiefly on account of the encouragement
given me by them in various forms.

" The Native Church of the mission in Bombay city
is very dear to me. I was born and brought up in it.
I regard it as my mother church, and have always
desired to do what I could to promote its interests.
I earnestly wish that it and all the Indian churches
throughout the land may become self-supporting and

264 DHANJIBHAI NAUROJI.

self-propagating. This is their proper position, and
till they have gained it, they will remain in their
infantine and dependent state, which is far from being
satisfactory. No doubt in the beginning of such a
movement there will be for a while many struggles
and trials both in these churches and the missions
with which they are connected. But considering the
nobleness of the object to be gained, the life and
vigour it will infuse, the usefulness to which it will
lead, and the self-respect it will engender, they ought
to make every sacrifice in order to bring it about.
In my humble opinion the mixed system of paying the
stipends of the pastors is not only a source of much
weakness, but it also greatly keeps back the develop-
ment and progress of the Indian Christian community.
It rests therefore with the missionary societies labour-
ing in this country to take up this matter seriously,
and come to a unanimous decision about it in the
direction indicated.

" I stand before you as a monument of God's great
goodness and mercy. My heart swells with devout
gratitude to Him for the manifold blessings He has
showered upon me during my earthly career. I can
truly say that goodness and mercy have followed me
all the days of my life. I am blessed with length of
days, which have passed the ordinary limits of three-
score and ten years assigned to man. More than this
— I have enjoyed the privilege of being a member of
the Christian Church for the last fifty-eight years.
More still — I have been honoured to serve God in the

DHANJIBHAI NAUROJI. 265

gospel of His Son for the last fifty years. In view
of these inestimable blessings and privileges, I am
profoundly touched with a sense of God's wonderful
love to me, and I call upon my soul and all that is
within me to praise the Lord, and bless His holy name.
" I am still a Parsi — a Parsi of the Parsis. With the
exception of the matter which is of the highest im-
portance to man, religious faith, I am one with my
brethren according to the flesh. Whatever touches
them touches me. Their joy and sorrow deeply move
my heart. I have great love for them, and if need
be, I shall be ready to lay down my life for them. I
have never sought to be disassociated from them ; and,
be it said to their credit, they have not cast me off,
except for a time soon after the events of May 1839,
when I and my friend, the late Rev. Hormusdji Pes-
tonji, were baptized. The bitter feeling that then
arose amongst them against us has long since passed
away. We are now great friends, shaking hands
with each other warmly. Some of my best and
dearest friends are among them. I am proud to be-
long to a race which for intelligence, enlightenment,
energy, enterprise, benevolence, toleration, law-abiding
spirit, and loyalty stands foremost among the races of
the East. The love which I bear to them induces me
earnestly to desire that in regard to higher matters
they and I stood on the same platform — that we saw
eye to eye, and felt heart to heart the great things
God has revealed to us for our spiritual and eternal
wellbeing. I am confident that such a time is coming,

266 DHANJIBHAI NAUROJI.

and though I may not live to see its advent, yet I
greatly rejoice in the anticipation of it.

" I am, as far as I know, the first Indian Christian
who was ordained to the missionary work ; and cer-
tainly I am the first who has been permitted to wit-
ness the jubilee celebration of his ordination. Fifty
years form a long period to look back to. It sets
agoing many memories — many changes. The fathers
and friends of the earlier days of my Christian life
and career, whom I knew well and loved much, where
are they ? Where are the Wilsons, Nesbits, Mitchells,
Robertsons, Valentines, Humes, Allans, and others of
the first missionaries ; and the Webbs, Lechmeres,
Grahams, Davidsons, Jamesons, and others of the first
Christian laymen I knew ? With the exception of
three or four, they have all passed away, and are now
in the world of glory.

" Looking at the general state of India, I have lived
to see vast and varied material, intellectual, social, and
moral changes in the last fifty years. They are the
product of the many educating agencies that are now
at work among us, such as the introduction of the
steam-power, electric telegraph, cheap and uniform
postage, municipal institutions, schools, colleges, and
universities for higher education, the expansion and
the growing power and influence of the Press, and
improved legislation. These and many other things
which did not exist half a century ago have greatly
altered the state of the country. It may be said that
the India of the nineties is not the India of the forties.

DHANJIBHAI NAUROJI. 267

No doubt great credit is due to our wise and benevo-
lent Government for this improved state of the country.
It must not, however, be forgotten that, with the ex-
ception of the material changes, most of the other
class were brought about by the enlightened zeal and
unwearied efforts of the missionary body. In fact,
the members of this body were the pioneers and
originators of these changes. This is acknowledged
on all hands both by natives and Europeans. Some
of our rulers, and among them the late Lord Lawrence,
than whom no one knew India better, have said that
the missionary agency has done more for India than
all the agencies put together.

"The immense progress Christianity has made in
the last fifty years in this country is a noteworthy fact.
Its agents, their labours, and the fruit of their labours,
have all been multiplied sevenfold. Fifty years ago
there were hardly two hundred missionaries in India.
Now their number is close on three thousand, and it
is increasing almost every month. Fifty years ago there
were no Medical or Zanana Missions. Now they form
integral parts of the missionary enterprise. Fifty
years ago there were no native helpers. Now there
is a large body of them of both sexes. Fifty years
ago the mission stations were planted only at the
Presidency towns, and a few great centres. Now
they are to be found in many of the cities, towns,
and even villages. Fifty years ago the Scriptures
were translated, and that too very indifferently, into
a few principal vernaculars. Now they are to be

268 DHANJIBHAI NAUROJI.

found in almost all the dialects of India. Fifty years
ago there hardly existed any Christian vernacular
literature. Now there is a vast body of it. Fifty
years ago the Indian Christian community numbered
some thousand souls. Now its membership amounts
to nearly eight hundred thousand, drawn from every
grade of Indian society. These few facts clearly de-
monstrate the power and efficacy of Christianity, and
should lead those interested in its progress to thank
God and take courage. Let me now ask a question.
If the last fifty years have produced such changes,
who can tell what the next fifty years will achieve ?
If things go on as they have been doing hitherto, the
India of 1950 will be a very different country from
the India of the present day. Idolatry, superstition,
many forms of error and delusion, many of the cruel,
barbarous, wicked customs and practices, will hide
their ugly faces ; and truth, righteousness, and peace
will to a great extent prevail in the land.

" We are met to celebrate the jubilee of my ordina-
tion. I feel very thankful that I am preserved to see
this day. It sets before my mind the loving-kind-
ness and tender compassion of God, and also the love
and sympathy of kind friends. My ordination did
not take place in this city, nor in any part of India.
It took place in distant Scotland. Considering the
circumstances of those early days, when travelling to
a foreign country was by no means an easy under-
taking, and considering that I was then a poor penniless
youth, some friends may wonder how I managed to

DHANJIBHAI NAUROJI. 269

find my way to that far-off land.* When Dr. Wilson,
my revered father and friend, went on his first fur-
lough to his native country, he was pleased to take
me with him. On January 2, 1843, we got on board
a Government steamer carrying mails and passengers
to Suez. The overland route had just been opened,
and there were then no boats of any private company
plying between that port and this. The voyage, which
was on the whole a pleasant one, took us three weeks,
nearly double the length of time it takes now. Dur-
ing a journey that extended to nine months, we visited
some of the most historical and interesting countries
of the world — Egypt, the land of the Pharaohs ; the
Peninsula of Mount Sinai ; Arabia Petraea or the
Edom of Scripture ; Palestine, which we traversed
twice, by two different routes ; Damascus, the capital
of Syria, surrounded by lovely gardens ; the famous
ruins of Baalbek, certainly the most wonderful remains
of the ancient world. Crossing the goodly Mount
Lebanon with its hoary cedars, we arrived at Beirut,
a port of Syria. Here we got on board a steamer
and sailed by Cyprus ; the island of Rhodes, which
contained at one time one of the seven wonders of the
world ; a part of the coast of Asia Minor ; among the
charming islands of the ^gean Sea ; had a sight of
the rock Patmos, to which John the Evangelist was
banished. Passing the Dardanelles and the Sea of
Marmora, we came in sight of Constantinople, a most
imposing and beautiful city to look at from the Golden

* See Life of John Wilson, D.D., F.E.S., chapter xi.

270 DHANJIBHAI NAUROJI.

Horn. Leaving Constantinople, after a sojourn of a
fortnight in it, we entered the Black Sea, very appro-
priately called by the name it bears, for we suffered
not a little while sailing on its dark and rough waters.
Arriving at the principal mouth of the Danube, we
sailed up the whole of this noble river to Vienna.
This gave us an opportunity of having a bird's-eye
view of the Danubian Principalities and other in-
teresting countries.

" At Budapest, the capital of Hungary, we broke our
journey. Here was a newly-founded mission of our
Church, and Dr. Wilson was anxious to see how it was
working. We made a long stay in this place. While
there we were invited one day to the palace. The Prin-
cess Palatine received us. She was a connection of our
gracious Queen-Empress. The whole of her family were
also present. The Prince Palatine, who was an uncle of
the present Emperor of Austria, was at Presburg, pre-
siding at the Hungarian Diet. Him also we saw at that
place. I cannot speak too highly of these two royal
personages and their family. The princess appeared
to be a thorough Christian lady. Her eldest daughter
became afterwards the Queen of the Belgians. When
we were leaving Budapest, the mission there asked
Dr. Wilson to take charge of three Jewish converts,
and to hand them over to the Jewish Mission Com-
mittee in Edinburgh. Of these three Jewish brethren
two were young men, Messrs. Edersheim and Tomory,
both of whom became distinguished. The third was

o

a very bright-faced and exceedingly charming lad in

DHANJIBHAI NAUROJI. 271

his teens. This lad afterwards became a celebrated
Christian minister and author in London. I allude to
the late lamented Dr. Adolph Saphir.

" From Vienna we visited a number of the cele-
brated cities of the Continent, at one of which,
Augsburg, the dreaming and transcendental Germans
transformed and elevated me as ' His Highness Dhan-
jibhai Nauroji, a prince of India, and Dr. John
Wilson, his secretary.' For this false honour we had
to pay very dearly. Arriving at Antwerp we took a
steamer to London. This is how I found my way
to distant Scotland fifty-four years ago. I left it
with a heavy heart. Never did I feel myself so tried
as I was when bidding farewell for good to that
country. A nobler country, and a nobler people, so
independent, clear-headed, kind-hearted, and swayed
more by principle than by emotion, I have not seen.
It owes very much to its religious teaching, and so
long as it sticks, next to the Bible, to its Shorter
Catechism, it will maintain this character. In the
spring of 1847 I returned to my fatherland, and
have ever since continued to labour in it for the Lord.

" Let me say most emphatically that the work I
have been so long engaged in I have found to be
most noble, elevating, and God-glorifying. So long as
any strength remains in me, I shall not cease to do it.
I ain ready even now to preach the gospel to all every-
where. I am not ashamed of the gospel of Christ,
for it is the power of God unto salvation to every
one that believeth."

272 DHANJIBHAI NAUROJI.

In a letter to the Rev. Dr. Murray Mitchell, re-
ferring to the first clay of May 1839, Dhanjibhai
Nauroji writes : — " Sixty years it is now since I con-
fessed publicly the name of our blessed Jesus in the
Ambrolie House hall before a large and excited
audience. I remember well that you sat next to me
on that memorable occasion, and when I returned to
my seat after I read my statement, and laid down the
Parsi sacred girdle on a table before the pulpit, you
pressed my hand very warmly in token of your joy
and gratification. Ah ! there were other friends who
did the same after you. They are now in the world
of glory, watching with deep interest us who are left
behind, and waiting to receive us with acclamation of
the Redeemer's praise when our time shall come to be
with them in that world. You are the only one left
to whom I can speak of those days, and on whose
sympathy I can depend. How much I wish that Dr.
Wilson and Mr. Nesbit were also alive, to join with
me in praise and thanksgiving to our Father in
heaven for His grace in bringing me out of darkness
into His marvellous light. To you three, next to the
Lord, I, my two sainted brothers Hormazdji and Nara-
yan, and many others, living and dead, owe a debt of
gratitude which can never be repaid. Nor can I in
this connection forget to say that we are most grateful
to the Church through whose agency we are plucked
as brands from the burning. God bless her more and
more for hec work of faith, labours of love, and
patience of hope. She has made great sacrifices of

DHANJIBHAI NAUROJI. 273

men and money ; but oh ! her reward will be of un-
told value. The many who are already in glory, and
the many more who in their earthly tabernacle are
exulting in the hope of glory, all through her instru-
mentality, will stand up before the throne of God and
of the Lamb as witnesses of her faith, and love, and
zeal, which will be to her praise, and honour, and
glory throughout eternity.

" But the success of our mission is not to be
reckoned by the comparatively few conversions that
have taken place in connection with it. No. Hundreds
have been brought to the knowledge of the truth as
it is in Jesus though they failed to make a public pro-
fession of it. I could give the names of many. I
believe that among those who shall stand at the right
hand of the Judge on the last day will be not a few
of the scholars and students of our Institution and
college. Let us therefore thank God and take
courage — yes, thank Him for leading your Church to
adopt, from the very commencement of its missionary
enterprise, the diffusion of intellectual as well as moral
light to meet the great wants of man. This is what
should be, and is sure in the long-run to raise a rich
harvest to the praise of His glory.

" On Monday, May 1, 1899, we had a good gather-
ing of Christian friends, both European and native, to
commemorate the event of May 1, 1839. Dear Mr.
Baba Padmanji was, to my great joy, present, as also
Mr. D. Malhar. Both these friends spoke very
appropriately. I have now one great desire which I

(1,006) 18

274 DHANJIBHAI NAUKOJI.

should like much to see realized before I pass away
from this world : it is to visit all the native churches of
Goojarat and the Deccan. I have long been wishing
to do so, and the Lord may yet open up my way to
get this accomplished."

epilogue.

W. E. GLADSTONE AND MISSIONARIES.

THE attitude of Mr. Gladstone towards the foreign
missionary enterprise of the nineteenth century
has not hitherto been remarked in the many estimates
of his public life and personal character. Yet, during
a period of at least sixty years, he did not cease to
care for the dark and the depressed peoples who form
the majority of the human race. Alike as a states-
man responsible for the British Empire, which is in
trust for a third of the non-Christians of mankind,
and as a man who early submitted himself to the
easy yoke of the Christ, Mr. Gladstone, by speech
and by pen, was an earnest and a wise advocate of
foreign missions. Foremost among the heroes for
whom he expressed admiration and sometimes envy
were Selwyn and Patteson, Carey and Marshman,
Duff, Livingstone, and Moffat. He was catholic in
his sympathies, while ever loyal to the Church of
England, and to that school in the church with which
his Oxford training identified him. His interests in
missions to the heathen, the Mohammedans, and the
Parsis was not only a part of that large-heartedness

276 EPILOGUE.

which led him to denounce the Bourbon (Naples),
Bulgarian, and Armenian atrocities, and to bring about
the united Italy and the enlarged Greece of the present
day ; he helped foreign missions because he was in-
tensely loyal to Jesus Christ. Only the influence of
Sir John Gladstone kept him, possibly, from himself
becoming a missionary when, as a youth, " he pressed
his father hard to allow him to become a clergyman."

The State in its Relations with the Church,
which he published in the year 1838, describing
himself as " student of Christ Church and M.P. for
Newark," reveals the root of his whole spiritual life.
Fresh from the study of Augustine's great missionary
apology, De Civitate Dei, and of Dante's Paradiso,
the young statesman there pictures " the fulness of
time " in passages of chastened eloquence, ending in
these words : —

" Now the mercies of the Covenant are made for
every one, are offered to and enjoined on every one :
' Go ye into all the world, and preach the gospel to

every creature.' Let us then keep steadily in view

this universality, or universal applicability of the
Christian dispensation as opposed to the limited appli-
cability of the Jewish."

Twenty-seven years afterwards, in his farewell
address, as Lord Rector of the University of Edin-
burgh, on the place of ancient Greece in the provi-
dential order of the world, the then experienced
orator spoke thus to its students : —

" But if the highest of all conditions in the exist-

EPILOGUE. 277

ence of the creature be his aspect towards the God to
whom he owes his being and in whose great hand he
stands, then let us make our search elsewhere. All
the wonders of the Greek civilization heaped together
are less wonderful than is the single book of Psalms."

It was in the year 1859 that Mr. Gladstone
appeared on a missionary platform, and seconded a
resolution in favour of the Universities Mission to
Central Africa. The scene was the beautiful Senate
House of Cambridge. The speaker was the most
distinguished son of Oxford, clothed in " the vest-
ment " of the honorary degree which had just been
conferred upon him. The subject was David Living-
stone. After urging on his unique audience the three
special modes in which we can contribute to the ex-
tension of the gospel — funds, prayers, personal sacri-
fices— each rising above the other in importance, he
exclaimed : —

"Dr. Livingstone is an example of a man who
raises our idea of the age in which we live. That
simplicity inseparable from all true grandeur, that
breadth and force, that superiority to all worldly calls
and enjoyments, that rapid and keen intelligence, that
power of governing men, and that delight in governing
them for their own good — in all this we have evidence
of the great man. And the qualities of the man are
the very qualities which commend themselves with
resistless power to the young by whom we see this
building crowded. For when I stand in this noble
structure on this occasion I cannot stay for a moment

278 EPILOGUE.

to admire its magnificent proportions. It is not the
temple that sanctifies the gold, it is not the Senate
House of Cambridge, beautiful as the fabric is in
itself, but it is the minds and hearts of those by whom
it is filled that are deserving of attention. Let us
render to Dr. Livingstone the full tribute which is
due to him. Dr. Livingstone is a Christian; Dr.
Livingstone is a missionary; Dr. Livingstone is a
great traveller ; but Dr. Livingstone has also earned
that great name which the admiration of all ages has
consecrated — Dr. Livingstone is a hero. A great
living poet, the great poet of this age, Alfred Ten-
nyson, in a work which has taken its place in the
deathless literature of the world — I mean his last
work — has carried us back to the period of heroic
deeds, of heroic characters ; but if the power which
he possesses could have gone beyond what it has
effected, could have gone beyond the almost living
representation of those characters, and could actually
have evoked them from the tomb, there is not one
among those who have been represented in song who,
if thus raised from the dead and permitted to walk
among us, would not be ready to recognize as a
brother the great traveller, Dr. Livingstone, and to
acknowledge him amongst his worthiest companions."
Mr. Gladstone's peroration on that occasion was a
simple and solemn appeal to every man's mind and
conscience to make honest efforts to support Christian
Missions, which he closed by commending to the
favour and protection of Almighty God.

EPILOGUE. 279

Mr. Gladstone's perfect missionary speech was fol-
lowed, in October 1874, by a model missionary article
in the Quarterly Review on Miss Yonge's Life of
John Coleridge Patteson, Bishop of the Melanesian
Islands. The freedom given by the anonymous
allowed him to satirize much of the missionary litera-
ture which prevailed even at that time, so far as it
was purely professional and insincere. But I am
glad that he acknowledged the article five years
afterwards by publishing it in the second volume of
his Gleanings of Past Years. The career of Bishop
Patteson, martyred in 1871, at Nukapu, an islet of
the Santa Cruz group, appealed to Mr. Gladstone on
many sides. The martyr was the son of his personal
friends ; he was trained at Eton and Oxford ; he
was called to his work by his predecessor, the first
Bishop Selwyn ; he was an Anglican, but not a
sacerdotalist or ritualist ; he rejoiced in the free-
dom from State control of the Colonial Church,
and condoled with the Church of England in its
" powerlessness " to deal with such difficulties as
were then and are still presented by ritualism.
Above all, Patteson was a missionary of the
apostolic school even to the death. " It had been
Selwyn's happy lot," wrote Mr. Gladstone, " to lift
the standard of self-sacrifice to a more conspicuous
elevation than it had hitherto reached in England.
But I feel confident that even a Selwyn claims and
can claim no higher honour than to have had a
Patteson for his pupil."

280 EPILOGUE.

In New Zealand, then at Mota, then in Norfolk
Island, when training the best of the cannibal con-
verts to be the clergy of the native church, Patteson
performed the double operation which, according to
Mr. Gladstone, has now come into the place of the
single one confided to the apostles — that is to say,
the conversion of savages into civilized men, and at
the same time, in the same persons, of heathens into
Christians. For " the school is the real work," alike
in the untutored darkness of Oceania and Africa, and
in the effete civilization of the lands of Brahmanism
and Islam. Patteson's catholicity is no less lauded
by Mr. Gladstone. The Anglican set up no rival
missions ; like Selwyn, who helped and was helped
by the Scottish and Canadian Presbyterians, he was
ever considerate in questions arising out of the divi-
sions of sect. In black coat and white tie he ex-
changed services with the Wesleyan, Congregationalist,
and Presbyterians in the islands around his own, using
extemporary prayer, though employing freely the lan-
guage of the Common Prayer-book. Mr. Gladstone's
admiration of his hero, as an English Churchman who
believed not less firmly that the English Reformation
was a reform and an honest recurrence to the prin-
ciples and the practice of the Primitive Church, and
as a bishop who condemned Keble's decided tendency
to materialism in the idea of a localized presence as
taught by high Eucharistical doctrine, may be com-
mended to all ecclesiastical parties.

In Patteson, his life and death, Mr. Gladstone re-

EPILOGUE. 281

cognized " one of the few lives, in our time, ascending
up to the ideal. In him were singularly combined
the spirit of chivalry, the glorious ornament of a
bygone time ; the spirit of charity, rare in every age ;
and the spirit of reverence, which the favourite chil-
dren of this generation appear to have combined to
ban." His life vividly reminded the great statesman
of " St. Paul, the prince and model of all missionary
labourers ; the apostolic pattern is not even now
without its imitators, and the copy in this case well

and truly recalls the original The three highest

titles that can be given to a man are those of martyr,
hero, and saint ; which of the three is there that in
substance it would be irrational to attach to the name
of John Coleridge Patteson ? "

On the appearance of the first volume of The
Life of Alexander Duff, D.D., LL.D., in May 1879,
when Mr. Gladstone was enjoying freedom from the
cares of office, and even of party, he met with the
Indian friends of the great Scottish missionary in
the Westminster Palace Hotel, and addressed them
on his career, when proposing after dinner, " The
memory of Dr. Duff." Speaking avowedly as a
Churchman, declaring that in the present state of
the Christian world we should not exaggerate things
of secondary importance as if they were primary,
nor, on the other hand, be ashamed of the colours
of the particular regiment in which we serve,
he bore testimony to the noble character and the
noble work of the Presbyterian missionary, as he

282 EPILOGUE.

had done in the case of the Anglican and the In-
dependent : —

" Providential guidance and an admonition from
within — something irrepressible, something mysterious
and invisible — prompted and guided this remarkable
man to the scene of his labours. Upon that scene he
stands in competition, I rejoice to think, with many
admirable, holy, saintly men, almost contemporaries of
ours — contemporaries, many of them, of myself. From
the bosom of the Church of England there went forth
men like Bishop Selwyn and Bishop Patteson, bearing
upon their labours a very heroic and apostolic stamp.
But I rejoice not less unfeignedly to recollect that
they have competitors and rivals in that noble race
of the Christian warfare, among whom Dr. Duff is one
of the most eminent. Among many such rivals we
might name Carey and Marshman, we might name

Dr. Moffat Alexander Duff is one of the noble

army of the confessors of Christ. Let no one envy
them the crown which they have earned ; let every
man, on the contrary, knowing that they now stand
in the presence and in the judgment of Him before
whom we must all appear, rejoice that they have
fought a good fight, that they have run their race
manfully and nobly, and that they have laboured for
the glory of God and the good of man."

To the speaker, who now lies in Westminster Abbey,
may we not apply his own words, and say, " De te
narratur " ?

To some, especially to the educated Hindus, Moham-

EPILOGUE. 283

medans, and Parsis of our Indian Empire, Gladstone
was himself, sometimes, a missionary. The reforming
editor of the Indian Spectator, a Zoroastrian, consulted
him in 1889 as to the existence of evil in relation to
the power and goodness of God, and as to the doctrine
of vicarious atonement. The venerable statesman's
reply, printed by his permission, is very much Butler's,
on whose works he was then engaged. With agnosti-
cism, as such, he declared he had no sympathy ; it
gives us nothing, and it takes away a great deal ; it
creates greater difficulties than those at which it takes
fright. But with the Zoroastrian's feeling after God
in Christ he dealt thus tenderly at the close of his
more philosophical answer : —

" I am concerned to learn from you that, among
Indians, the sense of responsibility is widely on the
decline. If this be so, what can improve, or what
that improves can be appreciably worth having ?
There is, I think, in Christian communities at the
present time something painfully analogous to your
allegation — namely, a decline in the sense of sin,
which, instead of being, as under the Christian system
it ought to be, piercing and profound, is passing with
very many into a shallow, feeble, and vague abstrac-
tion, and which does not hold the place in religious
teaching, so far as my observation goes, to which it is
entitled. I do not know whether you have paid much
attention to this part of the Christian system ; but I
daresay you may be aware that our Saviour in the
Gospel of St. John predicts the giving of the Holy

284 EPILOGUE.

Spirit, as the instrument for establishing His doctrine,
and says that the Holy Spirit, when He is come, shall
convince the world of sin, of righteousness, and of
judgment, thus succinctly setting out what may be
termed a code of moral regeneration for mankind,
and setting the great fact of sin, often in Christian
theology termed ' the fall,' at the threshold.

" You will see that I sympathize much with your
aspirations after an ending for the evil that is amongst
and in us, and feel that this is a kind of half -refuge
to which the speculative mind naturally has re-
course."

I recall and still have notes of more than one con-
versation with which Mr. Gladstone honoured me, and
I value his occasional letters on political as well as
missionary subjects. But I find this feature of the
character of the greatest of Christian statesmen thus
best summed up in the eulogy delivered by Professor
G. A. Smith in the (Free) High Church of Edinburgh
at the hour of his burial in the Abbey : —

" The praise of him has been like the sea. It has
risen round the whole world, and broken upon every
coast. Like sunshine upon the waters, so has the
love been that has mingled with the praise — love
rising from those he led, love rising from those he
helped to free, love rising from every nation in the

world that had been oppressed Think of the

company among whom he has been gathered — his
contemporaries and his friends, his friend Alfred
Tennyson —

EPILOGUE. 285

' Who set the lamp of duty in the midst,
Who smote the beast in man with iron rod,
And sang two generations back to Christ.'

Think of Browning, and David Livingstone, and John
Lawrence, and James Outram, and many another
Christian soldier and hero all round the borders of
our empire, who carried not merely our civilization,
but our religion and the faith of Jesus Christ, and
kept it unstained on the high places of the world."

What cheered Mr. Gladstone most of all during
his last trying months was " the report that his
granddaughter, a bright, spirituelle young maiden of
twenty, had decided to dedicate herself to the work of
a Christian missionary to the heathen who sit in dark-
ness. The dying statesman thrilled with joy at the
thought that his granddaughter had chosen the better
part. To his illumined eye nothing in this world
was worth talking of or living for save the great
commission to preach Christ and Him crucified as the
living witness of the love of God for man. There is
nothing better than that, nothing indeed to be com-
pared to it. Again and again would he revert to it,
but always with complacent, triumphant joy." *

When sent forth by their brother Etonians, repre-
sented by Lord Rosebery and Mr. Arthur Balfour, M.P.,
Lord Curzon (then Viceroy-designate) and Dr. Welldon
(then Metropolitan-designate of India) publicly acknow-
ledged the inscrutable decrees of Providence, which
have placed the work of unselfishly governing India

* Mr. Stead, in the Review of Reviews.

286 EPILOGUE.

upon the shoulders of the British race. Lord Curzon
described the patriotic Imperialism of the new time
as exalted but not arrogant, fearless but not rash, and
as becoming more and more the faith of the nation.
Mr. Gladstone ever recognized the true basis and
justification of that Imperialism to be Missionary
Christianity, active, zealous, and self-sacrificing, but
tolerant and sympathetic. In this, as in so much
else, he is an example to the wealthy and the govern-
ing classes of the British Empire, who must no longer
stand aloof from the missionary enterprise as it enters
on another century. The salt of our Empire is
Foreign Missions.

SIR WILLIAM MUIR AND ROBERT W.
BARBOUR ON ALEXANDER DUFF.

WHEN presiding, on September 21, 1889, at the un-
veiling of the Alexander Duff Memorial at Moulin,*

* Among those present were — Lady and Miss Muir ; Sir John Kenna-
way, Bart., M.P. ; Sir Francis Outram, Bart. ; Mr. Abel Smith, M.P. ; Mr.
E. A. Stuart Gray of Kinfauns ; Major-General J. Michael, C.S.I., late of
Bombay ; Mr. Daniel Ainslie of The Gart, Callander ; Captain Stewart
of Balnakeilly ; the Rev. R. W. Barbour of Bonskeid ; Mr. Mitchell
Thomson of Milton Lodge ; Mr. T. Renny of Dundarroch ; Mr. W. A.
Atkinson of Knockfarrie ; the Rev. Dr. Murray Mitchell ; Mr. and Mrs.
R. G. Arbuthnot, Edradour ; Mr. Robertson of Dunfallandy ; Mr. W.
Maxwell of Donavourd ; Dr. Anderson, C.B. ; Dr. George Smith, C.I.E. ;
Dr. Burgess, C.I.E. ; Mr. James Cunningham, Dundee ; Dr. W. S.
Irvine, Craigaten ; Mr. W. Home, Leek Lodge ; Mr. H. Mitchell,
solicitor ; Mr. A. Macbeth, banker ; Mr. S. Bennet, Mr. G. Stuart,
Mr. J. T. Maclagan, Leith ; Mr. Mathewson, Mr. R. Young, Free
Church Offices; Mr. R. Ferguson, Dr. R. W. Irvine, Dr. M'Callum,
Mr. H. C. Stuart of Strathgarrie ; the Rev. Dr. Whyte, Free St. George's,

EPILOGUE. 287

Sir William Muir, K.C.S.I., the Principal of the
University of Edinburgh, after he had been Lieu-
tenant-Governor and Member of Council of the
Governor-General of India, said that the words which
had just fallen from Dr. Whyte in prayer expressed
most touchingly the feelings which ought to be in
their hearts. Personally, he could not tell what
pleasure and honour he felt at the inauguration of

•*• o

that monument to Dr. Duff. They had met to
perpetuate the memory of a great and good man

Edinburgh ; the Rev. D. Macalister Donald, Moulin ; the Rev. A. Bain,
Blair Atholl ; the Rev. J. H. Morrison, Kirkmichael ; the Rev. A.
Meldrum, Logierait ; the Rev. Mr. Gordon, Lethendy ; the Rev. G. C.
Baxter, Cargill ; the Rev. J. A. Robertson, the Rev. J. Eraser, Blair
Atholl ; the Rev. J. M'Rae, Aberfeldy ; the Rev. R. S. Fleming, Mr.
Donald Fisher, Mr. A. Conacher, the Rev. Mr. Keith, Clunie. The
100th Psalm having been sung, prayer was offered by the Rev. Dr.
Whyte. Dr. Smith stated that apologies for absence had been sent by
the Earl of Aberdeen, Lord Polwarth, Lord Balfour of Burleigh, Sir
Henry Yule, K.C.S.I. ; Sir John M'Queen, K.C.S.I. ; Sir Frederick
Halliday, K.C.B. ; Sir Charles TJ. Aitchison, K.C.S.I.; Sir William
Mackinnon, Bart. ; Sir Douglas Maclagan, Sir Richard Temple, Bart. ;
Generals Brownlow, Touch, and Maclagan, R.E., and others.

The following letter from the Dowager-Countess of Aberdeen was
read : —

"ALVA HOUSE, September 6, 1889.

"DEAR DR. SMITH,— I regret that I shall be unable to be present on
Saturday, the twenty-first, at the unveiling of the Celtic cross erected
to the memory of Dr. Duff, for whoin I felt not only the admiration
which he received from all who knew him, but a warm personal affection.
His wonderful sympathy and tenderness towards those in sorrow, and
his eager, glowing enthusiasm and eloquence when he turned to the
subject of missions to the heathen, formed a very rare combination,
which soon won the hearts of all my family ; and it was his influence
which first inspired my son James with the desire to devote himself to
the cause of Christ in Africa. It was not the will of God that he should
carry out this purpose, but as a tribute to his memory a mission which,
as you know, is now doing good work in that region was founded —
namely, the Gordon Memorial Mission, which I always regard as owing-
its origin to Dr. Duff. I must again repeat how sorry I am that I shall
not be able to show my respect for his revered memory by being present
at the uncovering of the cross near Moulin. — Believe me, yours sincerely,

"M. ABERDEEN."

288 EPILOGUE.

in connection with the place of his birth. They
wanted the memorial to be a sort of finger-post on
the highway, pointing the youth of the neighbourhood
onwards and upwards in the path of life to great
results such as Dr. Duff was the means, under God,
of bringing about in India. He gave there not only
intellectual light and life, but also sowed the seeds
of a grand evangelization. Sentiment was largely
engrained in the human mind. As a Scotsman
could not pass Bannockburn without feeling his heart
lifted up with a glowing national sentiment, so when
Dr. Duff's birthplace was first pointed out to him a
sentiment arose in his heart of blessing to God, a
sentiment of reverence, and a touching feeling of
gratitude. The house in which Dr. Duff was born
was a humble cottage at Auchnahyle, about a quarter
of a mile from where they were assembled ; but,
as Seneca said, a great man might come out of a
humble cottage. When he (Sir William) first saw
the spot where Dr. Duff drew breath, his school at
Moulin and afterwards at Kirkmichael, his heart
rose in gratitude to God. The district was full of
memories of Dr. Duff! In a local guide-book it was
said that lovers of missions would no doubt pay a
pilgrimage of devotion and love to the spot where
Dr. Duff was born. Though that guide-book no
longer existed, he trusted that that monument would
long remain to point the place of Dr. Duff's birth.
The idea of such a memorial first occurred to him
some five years ago, when he was asked to unveil

EPILOGUE. 289

a monument of the great Moffat at his birthplace
near Edinburgh. Subscriptions had been received
from every church in every part of the country, and
it was very gratifying to see the interest which had
been manifested by lovers of missions in having
Dr. Duff's memory perpetuated.

In 1829 Dr. Duff was selected by the Church of
Scotland as its first Indian missionary. The object
was to create a native ministry. There was difference
of opinion as to whether education in India should
be by English or the native languages. Dr. Duff,
with far-seeing view as to the effect it would have
on the populations of India, determined that the
education should be in English, and amid much
opposition he established in Calcutta the Institution
from which the intellect of India has sprung. In a
year the results of this far-seeing policy of his were
seen. He gathered together a large assembly, in-
cluding natives of high rank, Government officials,
chaplains, and missionaries, and the whole population
of Calcutta was astonished at the results. Five years
later, when obliged to leave the country, Lord William
Bentinck spoke of the unparalleled success attained
by Dr. Duff in his school for raising the character
of the Indian population. India had been illuminated
as by the electric light, the whole people had been
raised, and those marvellous results which they saw
to-day were mainly due, in the first instance, to the
great work which Dr. Duff set on foot. From the
enthusiasm of his character — the enthusiasm of

(1,006) 19

290 EPILOGUE.

humanity — he had been led to sow those seeds which
resulted in such unparalleled results in the intellec-
tual advancement of India, and the growth of many
admirable specimens of the Christian character.

In 1834 Dr. Duff was obliged to come home on
account of ill health, and he electrified the country by
the marvellous speeches in which he brought forward
the claims of India and the missionary cause. While
passing through Calcutta in 1846, he and Lady Muir
breakfasted with Dr. Duff, and afterwards visited the
college. It was a sight to see the doctor in his
theatre wielding at will that vast assemblage of
natives, bringing out their sentiments not only in
intellectual but in spiritual matters. Sir William
afterwards quoted native testimony in regard to the
value of Dr. Duff's work in India. One newspaper
said that had it not been for him India would to-day
have been many years backward. It was through
Dr. Duff that education became so popular in the
country. He was a power of no mean order in the
land ; his great moral influence counteracted the
growing tendency of atheism and immorality among
the rising young men of his time. It was he who
brought the influence of Christianity to the higher
classes of natives. After referring to Dr. Duff's final
departure from India in 1864, and to the addresses
which then poured in on him, Sir William concluded
by asking the inhabitants of Moulin and Pitlochry to
cherish the memory of this great man, and hand it
down as a precious legacy to their children.

EPILOGUE. 291

The medallion on the cross, containing an expressive
bronze relief of Dr. Duff's features, was then unveiled
amid cheers.

Sir FRANCIS OUTRAM, Bart., on behalf of the
inhabitants of Moulin, said that they received the
memorial with gratitude. He trusted that it might
not only be an object of pride to them and an
object of suggestive interest to their visitors, but
that it would be the means of stirring up every man
and woman in Atholl to greater interest in missions.
He trusted that they would have many more such
typical Celtic missionaries. The Celtic cross was
most appropriate, for it carried their minds back to
those with whom it was inseparably associated — those
early Celtic missionaries to whom they were indebted
for the first dawn of gospel light. Dr. Duff's large,
noble, and comprehensive heart would have rejoiced
in the fresh wave of missionary zeal, earnestness, and
success that they had been privileged to witness since
he had been taken from amongst them.

Sir JOHN H. KENNAWAY, Bart., M.P., said that as a
member of the Church of England, and as repre-
senting the greatest Missionary Society of that
church, he rejoiced to be present to take part in
paying a tribute to the memory of no common man.
He rejoiced to think that the memorial was placed
where it would not only serve to revive a personal
recollection of Dr. Duff, but that it would, as a beacon
fire, serve to stimulate the missionary spirit of all
who passed and re-passed the great Highland road,

292 EPILOGUE.

and also have a wider effect still in stirring up
throughout the country the feeling that the spiritual
sympathies of Scotland should not be confined behind
the craggy ramparts of the Grampians. Dr. Duff
made one phase of missionary work peculiarly his
own — namely, the application and subordination of
intellectual culture and social advance to spiritual
work by bringing home, through those means, to the
educated class of Hindus the power and the know-
ledge of the gospel of Christ. Shortly after he began
his work, the Government took up the question of
higher education, but wrought on different lines.
They thought it possible to give higher education
without allusion to the revelation which God had
given to men, and without any mention of the divine
Being. After a trial of fifty years, it was admitted
that the result had been that the old faith of the
Hindus had been destroyed, and that they had been
left with nothing to take its place. India was passing
through a great crisis. At present there was a great
opportunity which might not recur, and the Church
Missionary Society, realizing that, had made it a special
part of their policy during the past year to encourage
higher education in Christian colleges. He hoped that
the record of that day's proceedings and the memory
of what Dr. Duff had done would stir up Christians
in Scotland to take the same line, and to supplement
the work which the Government practically admitted
ought to be done. Sir John spoke of the heartiness
with which Dr. Duff encouraged missionaries of the

EPILOGUE. 293

Church Society. They rejoiced to know that in the
forefront of the battle, where the missionaries were
fighting against the mass of infidelity and heathenism,
differences which seemed to be very great at home
shrank into nothingness when compared with the
great principles which united them all.

Dr. GEORGE SMITH, C.I.E., after reading a letter of
apology for absence from the Rev. Mathura Nath Bose,
B.A., B.L., an Indian convert, said that he was hon-
oured with Dr. Duff's friendship during the whole of
his (the speaker's) Indian career. Just sixty years had
passed that very week since Alexander Duff, a young,
strapping Highlander, bade farewell to his native hills,
amid the beauty and healthiness of which they de-
lighted now to linger year after year. Sir William
had referred with extreme accuracy to the facts con-
nected with Dr. Duff's birth. He was moved at a
very early age from the farm of Auchnahyle to the
cottage immediately behind Balnakeilly House, where
he spent his boyhood. Thereafter he went to school
in Kirkmichael, where, in a few months, the Free
Church of Scotland would open another memorial to
his memory in the shape of a new church bearing his
name. Two points came out before his mind that
day as he gazed upon that medallion, made with
wonderful artistic skill by Mr. Beattie, and the appro-
priate Celtic cross, designed and carried out by one of
their own people, Mr. Fergusson, who knew Dr. Duff,
and who had raised himself in Aberdeen till he was
the head of the great firm which had given them that

294 EPILOGUE.

noble cross. The first point was the wonderful de-
votion of Scotland — and, to a large extent, through
Scotland, of other countries — to the foreign mission
enterprise during those sixty years ; and the second
point was the marvellous development of the British
Indian Empire. When Dr. Duff went out to India
first of all, it was as the result of an appeal to the
whole people of Scotland issued in the most solemn
manner by successive General Assemblies. What was
the result of that appeal to the people of Scotland ?
In five years they raised £1,500 ; and when Dr. Duff
went out, giving up his church prospects, he received
£300 a year with the promise of a house. The
whole expenditure upon the mission of the Church
of Scotland did not exceed £1,000 a year during the
first three or four years he was in the country. Now
£230,000 a year was raised in Scotland or by Scots-
men for missions. The church in which Dr. Duff
died raises above £120,000, the United Presbyterian
Church fully £60,000, and the Established Church
of Scotland upwards of £50,000. On and around
the platform were many distinguished Anglo-Indians,
the career of each one of whom seems to be almost a
romance. They had met to do honour to the memory
not of a viceroy, of a general, or of a merchant, but
of a boy born in that cottage, who supported himself
at college by taking bursaries and acting as tutor ; of
a missionary who never had a bigger salary than
£300 and a humble manse, who refused to take
a bigger salary, who laboured for nothing, so far as

EPILOGUE. 295

his own church was concerned, receiving a modest
income from personal friends like Sir William
Mackinnon, Mr. H. M. Matheson, and others; and
who, when he passed away, handed the interest of
the money on which he lived over to invalided
missionaries of his own church, who were at that
moment enjoying the benefit of it. Since the days of
William Carey there has rarely been seen disinterested-
ness and self-sacrifice at all like those of Alexander
Duff, the greatest Scotsman who ever went to India.

The Rev. R W. BARBOUR, M.A., proprietor of Bon-
skeid and Fincastle, on behalf of the committee, thanked
the owners of the ground for the beautiful, appro-
priate, and commanding site which they had cordially
given for the Duff Memorial. What was meant by
erecting such a monument as that which now graced
the hillside beside the Established Church at Pitlochry?
They had heard arguments derived from the past used
by Sir William Muir; but the church or the cause
which derived its inspiration only from the past was
already pregnant with decay. A great controversy
was going on in the world at present, and nowhere
more than in Britain, as to the conduct of the enter-
prise of foreign missions. Never before had the
subject been so canvassed, and not only now by men
fighting against them, but, unfortunately, by some of
their most honoured comrades. The motives of those
who engage in this work, its aims, the endeavours
that are made, the character of the agents, the con-
duct of the whole enterprise were called in question.

296 EPILOGUE.

All who had assembled round that Celtic cross had
already given an answer to those who asked a reason
of the hope that was in them. Sir. W. Muir, look-
ing at the young faces present, said he hoped that
the lads passing from the village school to other
seats of learning, catching sight of the inscription
and the noble, earnest lineaments depicted, would
catch something of the missionary contagion in
their blood, and go from school to college, and
from college to church, with the determination,
under God, to serve Christ in the noblest enter-
prise under heaven — that of calling the heathen
into His kingdom. He trusted that the mothers
present — the Hannahs — looking on that monument,
would dedicate their Samuels ; and that the fathers —
the Jesses — would send their Davids to help in the
great battle between good and evil ; and that from
that little bit of ground beside the church vows of
dedication would arise to the Most High, lives of
high endeavour would be entered upon, and many
would look back to the Celtic cross standing by the
church in Pitlochry as not only to the gravestone or
the monument of the great departed, but as to the
baptismal font of their own best life. There, among
the mountains which cradled him, and which after-
wards rang to his voice, that Memorial should stand
to celebrate all those, and to after ages, three mighty
things accomplished — Scotland awakened, India en-
lightened, God glorified.

INDEX.

ABERDEEN, Earl of, 206, 226.

, Countess Dowager, 206, 287.

Abraham, 204.
Acta Sanctorum, 17.
Aden, 216, 226, 227.
Afghan War, 161.
Africa, 13, 112, 133, 147, 277.

, missionaries to, 32, 277.

Agnosticism, 283.
Aitchison, Sir C. U., 167.
Alchemy, 28, 32.
Alexander, R., 132.
Althorp Library, 64.
Ambrosia di Castello, 17.
American Revolution, 39, 89.

Missions, 84, 214.

Republic, 109, 121.

Amherst, Lady, 76.
Amsterdam, 175.
Ana de Eril, 15.
Anderson, Ch., 56, 123.

, Mrs. John, 78.

Anglican divines, 189.
Anglo-Indians, 294.
Ante-Nicene Fathers, 189.
Aquinas, Thomas, 23.
Arabic, 18, 19, 210, 232.
Armenians, 254.
Ars Magna, 24, 35.
Auchnahyle, 288.
Auckland, Lord, 161.
Augustine, 14, 16, 40, 276.
Australasia, 115.
Austria, 270.
Awdry, Sir J., 258.

Bacon, Roger, 14.

Balboa, 113.

Balfour of Burleigh, Lord, 206.

, A., 285.

Balnakeilly, 293.

Banerjea, Rev. K. M., 79, 167, 234, 242.

Baptist Missionary Society, 39, 47, 83.

Barbour, R. W., 295.

Batavia, 93.

Bates, naturalist, 110.

Belbez, 16.

Bell, Dr., 154.

Bengal, 50, 163.

Bengali, 61, 177.

Bentinck, Lord W., 159, 289.

Berkel, 176.

Berne, 176.

Bethelsdorp Mission, 145.

Bethune, Hon. D., 84.

College, 84, 165.

Bhootan, 52.
Bhowanipore, 181.
Bible, the, 39, 56.

translation, 58, 267.

criticism, 62.

Bidpai Fables, 211.

Bie, Colonel, 69.

Blaauwberg, battle, 145.

Blanquerna, 19.

Bogue, Dr., 51, 123, 141.

Bombay, 255, 262.

Bona, 14, 27.

Bonskeid, 295.

Bose, M. N., 293.

Botany Bay, 143.

Brahmans, 237, 252.

Brainerds, the, 42, 123.

Bramley, Dr., 164.

Brandis, Sir D., 68.

Brassey, Lady, 226.

British and Foreign Bible Society, 228.

British Museum Library, 29.

Broach, 256.

Brown, David, 74.

298

INDEX.

Brown, Ebenezer, 122.

, Dr. John, 124.

, C. P., 190.

Browne, General C. A., 190.
Browning, Mrs., 41.
Bruno, Giordano, 15.
Brunton, H., 128.
Buchanan, Claudius, 186.
Budapest, 270.
Bugia, see "Bona."
Burampootra, 179.
Burdwan, 179.
Butler, Dr., 207.

Caesar, Julius, 38.

Cail, 193.

Calcutta, 50, 158

CALDWELL, BISHOP, his Reminiscences,
187; birth, 187; conversion, 188;
theology, 189 ; lands at Madras, 189 ;
friend of John Anderson, 189 ; joins
S.P.G., 190; tours on foot, 191;
near Cape Comorin, 192 ; begins
work in Tinnevelly, 194 ; among the
Shanars, 195 ; palmyra climbing, 196 ;
his parochial system, 199 ; marriage,
200 ; bishop, 200 ; writings, 201 ;
address to Prince of Wales, 201 ;
retrospect of fifty years, 202 ; death,
202 ; burial, 203.

Cambridge, 210, 277.

Cambuslang, 46.

Campbell, John, 146.

, Sir George, 170.

Canada, 111.

Candlish, Dr. R., 261.

Canning, Lord, 85.

, George, 109.

Cannonmills, 256.

Cantine, missionary, 232.

CARKY, WILLIAM, birth, 38 ; epoch, 39 ;
Cowper's poems, 41 ; survey of the
world, 42 ; obstacles, 43 ; originality,
44 ; prayerful, 44 ; Jonathan Ed-
wards' appeal, 45 ; Nottingham ser-
mon, 47 ; goes to India, 48 ; lands at
Calcutta, 50 ; first letters, 51 ; col-
leagues, 62 ; the Brotherhood, 54 ;
first convert, 55 ; evangelizing me-
thods, 56 ; plodding, 57 ; Scripture
translations, 58; contributions to
the mission, 59 ; scholarship, 60 ;
love of the people, 61 ; Bengali
Bible, 64; versatile civilizer, 65;
last words, 66.

, Felix, 63.

Caroline Islands, 112.

Castlereagh, Lord, 112.
Catalan literature, 19.

sailors, 15.

Catechism, Shorter, 188.

Celtic Missions, 291.

Census of India, 54.

Chalmers, Thomas, 171, 186, 260.

Chanda, 243.

Chandernagore, 174.

Charrington, Mr., 209.

Cheam School, 206.

China, 111.

Chinsurah, 174.

Chrysostom, 40.

Church, Anglican, 282.

, Catholic, 37.

, Colonial, 279.

, Presbyterian, 294.

, Russo-Greek, 184.

, Scottish Episcopal, 243.

Church Missionary Society, 134, 168, 184,

193, 292.
Clive, 174.
Clovis, 184.
Coke, 42.

Colebrooke, H., 60, 154.
Coleridge, Lord, 121.
Coleroon, 91.
Columba, St., 122.
Columbus, 38.
Comorin, Cape, 192.
Comparative philology, 60.
Compostella, 18.
Congregation for Propagation of tho

Faith, 25.

Cook, Captain, 105, 113.
Coote, Sir Eyre, 89.
Copts, 147.
Cordova, 16.
Cotterill, Bishop, 190.
Cotton, Bishop, 167, 187.
Cousins, G., 106.
Cowell, Professor, 166.
Cowley Fathers, 243.
Cowper the poet, 41, 98.
Cox, Dr. F. A., 57.
Cremer, John, 29.
Crook, W., 107.
Cuddalor, 90.
Culross, Dr., 66.
Curzon, Lord, 85, 285.
Cyrus, 255.

Daji, S., 241.

Dalhousie, Marquess of, 77, 83, 163.
Damaris, 252.
I Dante, 276.

INDEX.

299

Darien Expedition, 123.

Darn Hall, 204.

Daucl, K. 8., 241.

Decius, 254.

Denmark, 53.

Desconort, poem, 22.

Dewey, Admiral, 109.

Dhuleep Singh, 240.

Dinajpore, 50.

Diocletian, 254.

Dionysius, 252.

Doddridge, Dr., 47, 62.

Dominic, 14.

Don, J. D., 144.

Dort, 139.

Drake, Francis, 113.

DUFF, ALEXANDER, 149; his originality,
150 ; birth, 152 ; lands at Calcutta,
153 ; environment, 154 ; begins the
Prceparatio Evangelica, 157 ; inter-
view with Carey, 158 ; his college,
159 ; his principles adopted, 160 ;
answers Lord Auckland, 161 ; in-
fluence on medical education, 162 ;
on the 1853 charter, 165 ; education
dispatch, 166 ; the universities, 166 ;
his converts, 167 ; Sir H. Maine's
opinion, 168 ; death, 171 ; monu-
ment, 172, 286, 291.

Duff, ship, 88.

Dufferin Fund, 85.

Duncan, Jonathan, 153.

Dundas, Governor, 144.

Dunottar Castle, 205.

Duns Scotus, 27.

Durand, Sir H., 167.

Dutch, see "Holland" and "Nether-
lands."

Dysentery, 93.

East India Company, 52, 90, 111, 153, 255.
East, Sir Hyde, 155.
Edersheim, Dr., 270.
Edinburgh, 139, 276.

Missionary Society, 188.

University, 276.

Education, 170, 181, 289.

Edward the Second of England, 28.

Edwards, Jonathan, 45.

Eliot, John, 42, 123.

Empire, British, 121, 286.

Empress, see "Queen."

EPILOGUE, 275.

Erasmus, 38.

Eromanga, 137.

Erskine, Dr. J., 42, 100.

Essai, J., 257.

Ethelbert, 184.
Eurasians, 74.
Ewing, Greville, 123, 126, 188.

Famine, 200.

Female, see "Women."

Ferdinand the Third of Castile, 16.

Fincastle, 295.

Forde, 175.

Fordyce, John, 80, 169.

, Mrs., 81.

Forster, Professor, 105.

Foulah, tribe, 132.

Francis of Assisi, 14.

Franciscans, 17, 81.

Free Church of Scotland, 216, 260.

Freetown, 129.

French, Bishop V., 83, 229.

French Revolution, 39.

Eepublic, 89.

Frere, Sir B., 170.
Friend of India, 75, 241.
Fuller, A., 43.
Furloughs, Missionary, 184.

Gardner, Miss, 83.

Cell, Bishop, 202.

Genoa, 27.

George the Third, 64, 105.

Gladstone, W. E., 118, 203, 278, 284.

Goodenough, Commodore, 118.

Goodeve, Dr., 164.

Goojarat, 255.

Gordon, Hon. J. H. H., 206.

Memorial Mission, 206.

, General, 212, 231.

GOB.EH, NILAKANTHA S., 234 ; birth, 235 ;
conversion, 236; his family, 239;
in England, 240; in Poona, 240;
converts, 241 ; in Calcutta, 241 ; his
books, 242 ; at Chanda, 243 ; death,
243 ; Dr. Hooper's eulogy, 243 ; fol-
lower of Pusey, 244 ; female con-
verts, 246 ; his daughter, 249 ; Max
Muller on, 253.

, Lakhshmi, 239.

, Ellen Lakhshmi, 239, 249.

Graaff-Reinet, 144.

Grant, Charles, 43, 52, 69, 153.

Grauson, 176.

GB.EIO, PETER, first modern Scots mis-
sionary, 122 ; Lord Moray's gardener,
123; visits Ebenezer Brown, 124;
his perseverance, 125; letter, 126;
set apart as a missionary, 128 ; sails
for Sierra Leone, 130; among the
Susoos, 131; murdered by seven

300

INDEX.

Foulahs, 133 ; subsequent history of

the mission, 134.
Grey, Sir George, 144.
Griffin of Portsea, 95.
Guebres, 255.

Habeas Corpus Writ, 258.
Haig, General, 212.
Haldane, R., 43, 51.
Halhed, N., 60.
Halifax, Lord, 165.
Hall, Robert, 58.

, Dr. F., 242.

Hare, David, 155.

Harrow, 207.

Hastings, Marchioness of, 75.

, Lord, 155.

, Warren, 90, 153.

Havelock, Sir Henry, 55, 68, 177.

Havergal, F. H., 249.

Hawaii, 109.

Haweis, 43, 106.

Heber, Bishop, 76, 98, 156, 200.

Hebrew, 62.

Herklots, G., 177.

Hippo, 14.

Hobhouse, Sir J. C., 191.

Hogg, Dr., 214.

Holland, 174.

Home, artist, 78.

Honolulu, 115.

Hoogli River, 174.

Hooper, Dr., 243.

Hough, James, 194.

Humboldt, A. von, 15.

Humphrey, Dr., 85.

Hyder Ali, 89.

Hymnology, 41, 55, 208, 249.

Idaiyangudi, 199.

Imad-ood-deen, Dr., 246.

Imperialism, 'Christian, 286.

India, 54, 74, 85, 88, 174, 266, passim.

Industrial Missions, 129.

Inglis, Dr., 112.

Inverkeithing, 124.

Ipecacuanha, 93.

Ireland, 187.

, Presbyterian Church, 261.

Ishmael, 204.

Islam, 13, 27, 36, 40, 205, 218, 255.

Islington College, 240.

Jaggery, 196.
Jameson, Captain, 80.
James the First of Aragon, 16.
James the Second, 19.

Janssens, Governor, 145.
Japan, 111.
Jews, 14, 205.
Jones, Sir W., 60.
Judson, 149, 226.
Julian the Apostate, 40.
Jung Stilling, 176.

Kalighat, 179.

Kalilah and Dimnah, 211.

Kay, Dr., 167, 241.

Kayal, 193.

Keith, Rev. Mr., 123.

KEITH-FALCONER, ION, 25, 204; birth,
205 ; boyhood, 207 ; at Harrow, 208 ;
Home Mission work, 209 ; athletics,
210 ; at Cambridge, 211 ; his book,
211 ; with General Gordon, 212 ; in
Egypt, 214 ; offers himself to Free
Church of Scotland, 215 ; in Aden,
216 ; professor, 217 ; expounds Islam
and the church's duty, 218 ; at
Sheikh-Othman, 226; death, 227;
memorial church, 228 ; tomb, 229 ;
mission, 230.

Keith Hall, 207.

Kennaway, Sir J., 291.

Kerridge, 255.

Kettering, 47.

Khartoum, 214.

Khorasan, 255.

Khor Maksar, 231.

Kintore, Earl of, 205.

, Countess Dowager of, 206,

Kirkmichael, 293.

Kodaikanal, 202.

Kohlhoff, 191.

Kolkai, 192.

Koran, 218.

Krishnaghur, 184.

Krishna Pal, 54.

Shastri, 240.

Labour traffic, 119.

LACROIX, A. F., environment, 174 ; birth,
175 ; military longings, 176 ; conver-
sion, 176 ; in India, 177 ; joins Lon-
don Missionary Society, 178 ; in the
churches in the swamps, 179 ; itin-
erating and evangelizing, 180 ; Bhow-
anipore Institution, 181; educational
missions, 182 ; mass accessions to
the church, 183 ; only furlough, 184 ;
death, 185.

Ladrones, 109.

Lagarde, Professor, 211.

Lahej, 226.

INDEX.

301

Laing, S., 167.

Lally, M., 89.

Lansing, Professor, 232.

La Perouse, 118.

La Randa, 18.

Lawrence, Sir H., 74.

, Lord, 267.

Leicester, 48.

Leyden, 138.

Lignieres, 175.

Livingstone, David, 25, 31, 48, 138, 148,
277.

London Missionary Society, 51, 97, 137,
178, 188, 193.

Lord H., 255.

Love, Dr. John, 100.

Love, divine, 25, 35.

, human, 13, 17.

Loyola, 17.

Lucknow College for Women, 84.

LULLI, EAYMUND, his career, 13 ; con-
trasted with St. Martyn, Augustine,
Francis, and Roger Bacon, 14 ; Ne-
ander and Humboldt on, 15 ; born,
15 ; grand seneschal, 16 ; converted,
17; vision of Christ, 18; his reli-
gious romance, 19 ; his poems, 22 ;
his missionary methods, 23 ; the " Il-
luminated Doctor, "24; his A rs Mag-
na, 24 ; missionary colleges, 25 ; love
to the death, 26; first missionary voy-
age to Tunis, 26 ; second to Bona,
27 ; third to Bona, 27 ; stoned like
Stephen, 28 ; as chemist in England,
28 ; his books, 29 ; portrait, 30 ; his
burial, 31 ; canonization, 32 ; his
successors in Africa, 32; Palma as
it is, 33 ; extracts from his genuine
writings, 34.

Lullian Art, 23.

Luther, 39, 122.

Macaulay, Zachary, 130.

, Lord, 153, 160.

Mackichan, Principal, 230.

Mackinnon, Sir W., 295.

Madagascar, 138, 147.

Madras, 203.

Magellan, 113.

Magi, 254.

Maine, SirH., 168.

Majorca, 15, 31.

McLeod, Sir D., 56.

Marco Polo, 193.

Marquesas Islands, 107.

Marr, Isabella, 82.

MARSHMAN, HANNAH, 67 ; work for the

Brotherhood, 68 ; her husband, 68 ;
lands at Serampore, 69 ; her school,
70 ; her life, 71 ; treading on a ser-
pent, 73 ; ladies' school, 74 ; on fe-
male education, 75 ; native schools,
76 ; the mission cemetery, 77 ; her
portrait, 78.

Marshman, Alice, 77.

, J. C., 67, 165.

, Dr. Joshua, 43.

Martyn, Henry, 13, 62, 145, 229, 234.

Matheson, H. M.,295.

Mault, C., 200.

Max Miiller, Prof., 253.

Medical missions, 84, 86, 94, 114, 162.

Mendana, 116.

Metcalfe, Lord, 153.

Methodists, 42, 84.

Metropolitan of India, 285.

Mill, James, 156.

, John Stuart, 156.

Miller. William, 167.

Minto, Lord, 154.

Miramar, 19.

Missionary methods, 22, 25, 108, 125, 162,
180, 201, 253, 289.

consecration, 35, 71, 124, 176, 253,

277.

poets, 22, 41, 99.

economics, 72, 129.

conferences, 83.

civilization, 114, 129, 267.

martyrs, 115, 120, 133.

progress, 267.

empire, 286.

Mitchell, Dr. M., 272.

Moffat, Robert, 123, 138, 275, 289.

Mohammedans, see "Islam."

Monroe doctrine, 109.

Montgomery the poet, 98.

Moravian Brethren, 51.

Moray, Earl of, 122.

Morrison, Robert, 137, 149.

Mota, 280.

Moulin, 152, 286.

Mudal-iir, 194.

Muir, Sir William, 83, 170, 286.

, Lady, 290.

, Dr. John, 236.

Mullens, Hannah, 78, 82.

, Dr. Joseph, 83, 167, 187.

Murshidabad, 179.

Mutiny of 1857, 178.

Mystic writings, 20, 34.

Nana Sahib, 92, 235.
Natal, 206.

302

INDEX.

Native Christians), 86, 114, 125, 179, 199,
266.

NAUROJI, DHANJIBHA.I, 254 ; birth, 256;
early impressions, 257 ; conversion,
258 ; writ of Habeas Corpus, 259 ;
travels, 260 ; ordination, 261 ; in
Surat, 262 ; in Bombay, 263 ; love
for his countrymen, 265 ; on progress
of India, 267; his jubilee, 268; 272.

, Rutonji, 241.

Neander, 15.

Nesbit, R., 257.

Kestorius, 40.

Netherlands India, 93, 112, 174.

Missionary Society, 142, 175.

Neuchatel, 175.

New Hebrides Missions, 111, 115.

Newman, J. H., 246.

Newton, John, 43, 131.

Nicene Creed, 40.

Council, 254.

Niger, 130.

Nilgiri hills, 191.

Norfolk Island, 280.

Northbrook, Lord, 165.

Nott, Henry, 102, 107.

Nottingham, 46.

Nowsaree, 255.

Nukapu, 117, 279.

Nushirvan, 212.

Olney, 41.
Origen, 235.
Ormuz, 255.
Otis, General, 109.
Outram, Sir F., 291.

, Sir James, 285.

Oxford, 274.

Pacific Ocean, 88, 98, 110.

Palma, 15, 32.

Palmer, E. H., 211.

Palmyra palm, 195.

Panchayat, 259.

Pantsenus, 235.

Paris, Treaty of, 39.

Parsis, 254, 265.

Patrick, St., 122.

Patteson, Bishop, 117, 275, 282.

Paulerspury, 38.

Paul, St., 38, 56, 96, 281.

Pearce, S., 43, 49.

Persia, 254.

Pestonji, H., 258.

Philippine Islands, 109.

Pisa, 27.

Pitlochry, 172, 290, 296.

Polwarth, Lord, 206.
Pomare, King, 107.
Pondicherry, 89.
Poona, 235, 247, 262.
Pope, Dr. G. U.. 190.
Portuguese, 174.
Pratt, Archdeacon, 166.
Prayer and missions, 45.
Puritan divines, 189.
Pusey, Dr., 244.

Quarterly Reviews, 52.
Queen-Empress, 202, 270.
Queen's proclamation, 77.
Queiros, 116.

Ramabai, Pandita, 246.
Rammohun Roy, 155.
Ramon, see "Lulli."
Raymund, see " Lulli."
Reclus, E., 110.
Reuchlin, 32.
Rhenius, 190, 194.
Rio Pongas, 130.
Ripon, Lord, 168.
Rosebery, Lord, 285.
Rotterdam, 138.
Rumohr, Charlotte Emilia, 72.
Ryland, John, 43, 49, 72.

Saladin, 28.

Sale, Mrs., 82.

Sandford, Sir D., 186.

Sanskrit, 60, 154.

Santa Cruz Islands, 116, 279.

Saphir, Dr. A., 271.

Saracens, see " Islam."

Sargent, Bishop, 200.

Satgaon, 174.

Satyanaden, 193.

Saugor Island, 179.

Schwartz, 149.

Scotland, first modern missionary, 122.

, 8. P. Christian Knowledge, 124.

Scott, Sir Walter, 42.

, Thomas, 131.

Scudder, Dr. John, 190.
Selwyn, Bishop, 282.
Sempach, 176.
Serampore, 52, 69, 174.

Brotherhood, 54.

Seringapatam, 92.
Seward, W. H., 109.
Shanars, 194.
Sharpe, Granville, 129.
Sheikh-Othman, 217.
Shorthand, 217.

INDEX.

303

Siberian Railway, 111.

Sierra Leone, 129, 134.

Simeon, C., 43.

Sin, sense of, 283.

Sinker, Dr., 210.

Small, Miss, 247.

, Rev. John, 248.

Smith, Sydney, 52.

, Dr. Thomas, 79.

, Dr. D. B., 163.

, George, 293.

, G. A., 284.

, Robertson, 211.

, W., 239.

Society for Propagation of Gospel, 187,
193.

for Promotion of Christian Know-
ledge, 194.

Southey, 52.

Spain, 15.

Spencer, Earl, 64.

, Bishop, 191.

Stevenson, R. L., 107, 114.

Stewart, Dr. James, 144.

Stock, E., 134, 167.

Stuart, James, 82.

, Bishop E., 167.

Studd, C. T., 215.

Suffrein, Admiral, 89.

Surat, 255.

Susoos, 130.

Sutcliff, J., 41, 49.

Suttee, 177.

Swain, Miss Dr., 85.

Switzerland, 175.

Tagore family, 80.
Tahiti, 113.
Tambraparni, 192.
Tamil, 198.
Tennyson, 278.
Thomas, Dr., 48, 94.
Thomason, 165.
Tinnevelly, 192.
Tippoo, 89.
Tokat, 14.

Tomory, missionary, 270.
Toogood, Miss, 81.
Travankor, 192.
Trevelyan, Sir C., 153, 167.
Trinity, the, 26.
Tucker, John, 190.
Tunis, 26.
Tuticorin, 193.

Udny, George, 50.
Underbill, Dr., 83.

Unitarians, 246.
Universities of India, 166.
Urwick, Dr., 188.

Valencia, 16.

VANDERKEMP, JOHN, his career, 137 ;
birth, 138 ; dragoon and doctor, 139 ;
conversion, 140 ; first book, 141 ;
founds Netherlands Missionary So-
ciety, 142 ; ordained for S. Africa,
143 ; at Graaff-Reinet, 144 ; Sir
David Baird's advice, 145; with
Henry Martyn, 145 ; his industrial
settlement, 145 ; desires for Mada-
gascar, 146 ; death, 147.

Vasco da Gama, 113.

Viceroy of India, 285.

Vidyasagar, J. C., 85.

Vienne, Council of, 25, 26.

Villeneuve, Arnauld de, 28.

Vladimir, 184.

Voigt, Dr., 68.

Vos, Dr., 177.

Wales, Prince of, 201.

Ward, W., 53, 63, 75.

Wardlaw, Dr., 188.

Washington, George, 39.

Welldon, Bishop, 172, 285.

Wellesley, Marquess, 69.

Wellington, Duke of, 92.

Wesleys, the, 42.

Westminster Abbey, 28, 282.

Whittier, J. G., 99.

Whyte, Dr. A., 287.

Wickes, Captain, 52, 69.

Wilberforce, 153.

Wilder, Mr., 248.

Wilkins, Sir C., 60.

Williams, Dr., 123.

, John, 137.

Williamson, R. C., 81.

WILSON, CAPTAIN JAMES, his father, 88 ;
in the American War, 89 ; running
the blockade, 90 ; taken prisoner,
90 ; his esbape, 91 ; his sufferings,
92 ; released, 93 ; returns to Eng-
land, 93 ; . with Dr. Thomas, 94 ;
his conversion, 95 ; volunteers to
London Missionary Society ,97; buys
and sails the Duff, 98; the thirty
missionaries, 102 ; his death, 106.

, H. H., 60, 154.

, Mrs. M. A., (Miss Cooke), 75, 78.

, Mrs. Margaret, 78.

, Bishop D., 82, 184.

, John, 149, 167, 186, 205, 240, 256.

304

INDEX.

Winslow, Dr., 190.

Women of India, 67, 85. 169, 249.

, education of, 70, 75, 83, 251.

Wright, Professor W., 211.
Wyatt, J. L., 200.
Wylie, Macleod, 185.

Xavier, F., 17, 193.
Yemen, 231.

Yonge, Miss, 279.
Yoruba, 131.
Young, Dr. J. C., 231.
Yule, Sir H., 172.

Zanana Missions, 79, 267.
Zoroaster, 254, 283.
Zurich, 175.
Zwemer, the brothers, 232.

WORKS OF DR. GEORGE SMITH, C.I.E.

The Life of William Carey, D.D., Shoemaker and Missionary,
Professor of Sanskrit, Bengali, and Marathi in the College of Fort
William, Calcutta. Crown 8vo. 7s. 6d. Second Edition.

Henry Martyn, Saint and Scholar, First Modern Missionary
to the Mohammedans. 10s. 6d. R.T.S. Also New York and Chicago.

Bishop Heber, Poet and Chief Missionary to the East : Second
Lord Bishop of Calcutta. Large Crown 8vo. 10s. 6d.

The Life of John Wilson, D.D., F.R.S., for Fifty Years Philan-
thropist and Scholar in the East. Crown 8vo. 9s. Second Edition.

The Life of Alexander Duff, D.D., LL.D. Royal 8vo. 2 vols.
24s. Third Edition. Hodder. 6s. Also New York and Toronto.

Stephen Hislop, Pioneer Missionary and Naturalist in Central
India. Crown 8vo. 7s. 6d. Second Edition.

A Modern Apostle: Alexander N. Somerville, D.D. Crown
8vo. 7s. 6d. Second Edition.

The Student's Geography of British India, Political and Physi-
cal, with Maps. Crown 8vo. 7s. 6d.

The Conversion of India, from Pantaenus to the Present Time.
Large Crown 8vo. 7s. 6d. Also New York and Chicago Editions.

Short History of Christian Missions, from Abraham and Paul
to Carey, Livingstone, and Duff. Fifth Edition. T. and T. Clark.

Twelve Indian Statesmen : Charles Grant, Henry Lawrence,
John Lawrence, James Outram, Donald M'Leod, Henry Marion
Durand, Colin Mackenzie, Herbert Edwardes, John Clark Marshman,
Henry Maine, Henry Ramsay, Charles Aitchison. Crown 8vo. 6s.
With Portraits. Second Edition.

TWELVE PIONEER MISSIONARIES: Lulli, Carey, Hannah
Marshman, Captain J. Wilson, Peter Greig, Dr. Vanderkemp, Alex-
ander Duff, A. F. Lacroix, Bishop Caldwell, Ion Keith-Falconer,
N. S. Goreh, D. Nauroji ; with Epilogue, Portraits, and Illustrations.
Thomas Nelson & Sons. 1900.

In the field of Biography every year produces its harvest of lives, new and
old, from Henry Martyn — whose recent "Memoir " by Dr. George Smith,
the historiographer of missions, contains much new matter besides his
well-known journals — to those who have but just passed to their rest

A very striking estimate of the influence of Foreign Missions is con-
tained in Dr. George Smith's latest work, entitled " The Conversion of
India," a volume of the deepest interest towards the solution of the prob-
lem of Asia. The veteran worker in this special field of literature brings
to his subject all the charm of a well-practised pen, and all the breadth
of induction founded on wide and minute acquaintance with the par-
ticulars of a subject almost limitless in extent and importance. — TUB
QUARTERLY RBVIEW.

JOHN MURRAY, ALBEMARLE STREET.

Opinions of tbc Press

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"TWELVE INDIAN STATESMEN.'

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The strong fibre of Puritan England and of Presbyterian Scotland

played a larger and more continuous part than usually supposed in the
achievements of our countrymen in the East." — The Times.

"We may hope that Dr. George Smith's admirable sketches may
rouse in his readers an interest which will demand a fuller satisfaction
than it has been here possible to give."— The Spectator.

" The twelve chapters compose a fascinating study of what may be
done by the Englishman abroad." — Punch.

"Dr. George Smith's biographical works give him a high place among
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" Terse and vivid as are the Essays, they leave no point of interest or
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" The book is a valuable contribution to the history of our Indian
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every one looking forward to a career in the East." — The Leeds Mercury.

"The principles of the only forward policy in India which is of
ultimate account, are impressively revealed in this luminous and well-
written sketch of the motives and deeds of men who ' tried to do their
duty.' "—The Standard.

"Cambridge has many admirers, personal and literary, of the late
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and lucid account of his work in India given by Dr. George Smith, C.I.E.
The book is interesting throughout." — The Cambridge Review.

"The theme of the book is timely, and the author has done his work
with skill and power. The volume should be read by every student of
the progress of civilization and Christianity." — The New York Observer.

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