MORAVIAN HILL

[s. 518] : station of the Moravians in Cape Town, Cape Colony, South Africa, established in order to watch over the spiritual welfare of native Christians attracted to the city by hope A of employment. MORAVIAN MISSIONS (Mi ions of The Unitas Fratrum, or the Unity of Brethren, 1732): In 1722 Augustine and Jacob Nei er and their families, descendants of John Hu , followed Christian David to Saxony, where they founded the town of Herrnhut on the estate of Count Zinzendorf, who had offered them an asylum. Other descendants of the Brethren emigrated from Bohemia and Moravia, and joined them at Herrnhut. Count Zinzendorf became the leading Bishop of the resuscitated Moravian Church, and gradually came to devote his means as well as his time to the spread of the kingdom of Christ through the agency of the Brethren. He established on the continent of Europe, in Great Britain and in America exclusively Moravian settlements, from which the “world” was shut out, arid in which was fostered the highest form of spiritual life. At the same time members of the Moravian body undertook extensive mi ions in heathen lands, established many schools for young people not of their communion, and began the so-called “Diaspora” Mi ions among members of the State churches of Europe. The exclusive system still continues in Germany in a modified form; in England, also, there are a few Moravian settlements, but the last vestige of it in America disappeared in 1856. The following year at a general synod held at Herrnhut, the constitution of the Unitas Fratrum was remodeled, the new development being completed at the General Synod of 1899. The Moravian Church now consists of four provinces, the German, the British, and the American, North and South, which are united as one body in regard to doctrine, ritual, discipline, worl-c of foreign mi ions. and the Each province of the Moravian Church has a synod as its legislative body, composed of ministers and laymen, and an executive board elected by and responsible to it. The executive boards of the four provinces form the Directing Board of the Brethren’s Unity. A General Synod, composed of elected delegates from the several provinces, and certain ex officio members, meets every ten years. In this synod the mi ions are also represented. It supervises the life, doctrines and activities of the entire Moravian Church, which forms one organic ecclesiastical body throughout the world. A Mi ion Board, composed of five members, three of whom are chosen from the German, British and American divisions of the Church, elected by the General Synod, and is responbody for its administration. This Mi ion Board appoints and directs mi ionaries and superintendents and has full charge of the finances. Subordinate officers are the treasurer of mi ions, at Herrnhut, Saxony the secretaries of mi ions, in London, and America, and the various agents of mi ions in Germany, Engis sible to that ’ 601 land and America, all of whom are appointed by the central body. A ociated with this Mi ion Board is the Financial Committee of the Mi ions, composed of four busine men elected by the General Synod, one of whom is the Manager of the Financial Office of the Mi ions. All important financial measures, investments, etc., must go before this Committee before final action is taken by the Mi ion Board, which must be guided by them. Finally, the General Synod, constituted of representatives of the entire Church and acting by commi ion of all its provinces, institutes a searching inquiry into the financial management and the entire administration of the affairs of the mi ions. It formulates and amends the regulations, determining the relations of the mi ionaries to the Board; reviews and revises the constitutions of the several mi ion provinces, determines the principles governing salaries, furloughs, retirements, pensions, and the education of mi ionaries’ children, and indicates the general spirit in which the mi ion work shall be conducted. In the last resort, the mi ions stand directly under control of the General Synod, and therefore also of the entire Moravian Church, which may reaUy be looked upon as an ecclesiastical mi ionary society. There are also several auxiliary organizations: e. g.. The Brethren’s Society for the Furtherance of the Gospel, founded in 1741, in London, and constituted whoUy of members of the Moravian Church, the British Provincial Elders being ex officio directors, provides for the current expenses of the mi ion in Labrador, in part by trade. The Society of the United Brethren for Propagating the Gospel among the Heathen was reorganized at Bethlehem, Pennsylvania, in 1787, the original a ociation having heen. founded at Lancaster, Pennsylvania, in 1745. Chartered in 1788, its directors are the trustees of a fund bequeathed by Godfrey Haga of Philadelphia in 1825. The Provincial Elders of the American Moravian Church, North, are ex officio directors, and this society, with the aid of the American congregations, has a umed the financial support of the mi ion in Alaska, besides being speciallj obligated to aid the mi ions among the Indians of North America. The Brethren’s Mi ionary Society of Zeist was established in 1793, and devotes its energies especially to the support the enterprise in Surinam. The London A ociation in Aid of the Mi ions of the United Brethren occupies the unique position of a mi ionary evangelical alliance which devotes its entire income to the support of Moravian Mi ions. Established in 1817 by friends who sympathized with the Church in its embarra ment caused by lo es sustained during the Napoleonic wars, it consists exclusively of members of other churches than the Moravian. During the decade preceding the General Synod of 1899, this a ociation contributed $475,000. The Mi ionary Union of North Schleswig, founded in 1843, has rendered aid especially to mi ions in Danish colonies. Besides these, there are a number of Women’s, Young Men’s, and Juvenile societies, generally local in their membership. Of these, two exercise administrative powers in accordance with agreements with the Mi ion Board, the Society for the Furtherance of the Gospel in London having charge of the Labrador work, and the Society for Propagating the Gospel of Montgomery Moravian Mi ions Bethlehem having charge of the Alaskan and Indian mi ions in North America. Development of Mi ion Work: A memorable day of prayer and conference was held at Herrnhut on Ferbuary 10, 1728, when Zinzendorf and his brethren discu ed the po ibility of a forward movement. Distant lands were to be won for Christ Turkey and Africa, Green land and Lapland. “But it is impo ible to find a way thither,” it was objected. “The Lord can and will give grace and strength for this,” was the in — _ reply of Zinzendorf. On the following morning twenty-six unmarried men came together, and solemnly declared themselves ready to go, at the call of the Lord. The mi ionary purpose was there, and already the Lord was preparing to use it. In July of the same year Zinzendorf returned from a visit to Copenhagen, accompanied by a negro from the West Indies, who described the great need of the slaves in the Islands to such purpose that two young men, Me rs. Dober and Leopold, offered to go to them as mi ionaries. At the same time the needs of a istance for the work of Hans Egede, a Danish Luther an mi ionary in Green land, were made known by two Eskimos, and two other young men, Me rs. Stach and Boehnisch, offered to go to his relief. But Zinzendorf deemed it best to delay their departure that their fitne for these undertakings might be thorougUy tested. In August, 1832, Dober set out on foot from Herrnhut, accompanied by David Nitschman. With two ducats and three thaler as their capital they made the journey of several you sand miles to Copenhagen, whence they sailed on October 8, 1732, arriving at St. Thomas on December 13 of the same year. On April 10, 1732, Matthew and Christian Stach, cousins, and Christian David sailed from Copenhagen for Green land, where they were warmly welcomed by Egede. About a mile distant from his colony they established their mi ion, which they called New Herrnhut. The following year the new mi ion was reenfoiced by the arrival of Frederick Boehnisch and John Beck. Coincident with the preparation of the mi ion in Green land, the attention of Zinzendorf and the Brethren had been called to the Laps, but their mi ionaries on setting out learned that a Danish mi ion had been begun among this people in Norway. Accordingly Andrew Grasmann, Daniel Schneider, and John Nitschman, Jr., spent the winter of 1734 in Stockholm, and in the spring went to Tornea, and thence inland, but finding the people under the nominal supervision of the State Church, they at once withdrew. That same year arrangements were made with the Dutch Surinam Company by which the Brethren were allowed to settle in Surinam, and Me rs. Piesch, Berwig and Larish left Herrnhut March 7, 1735, their primary purpose being a preliminary tour with a view to a later settlement. This led to the founding of a mi ion which was placed on a permanent basis in 1745. Duiing the years 1735 and 1738 work was begun among the Indians and negroes in the American colonies, a work directly linked with the founding of the Moravian Church in America. The call to the next undertaking came in 1736, for mi ionaries to work among the Hottentots in Cape Colony. As soon as the call reached Herrnhut, George Schmidt volunteered to go. Within a week he started for Holland to study Dutch before sailing. Moravian Mi ions 60i2 He left for Cape Town on March 17, arriving on the 9th of July, 1737, and settled among the an active promoter Hottentots on the Zondereind River, about 10 miles west of what is now Genadendal. In 1737-38 Me rs. Grasmann, Schneider and Miksch attempted work among the Samoyedes and other heathen tribes on the Ru ian shores of the Arctic Ocean, but were arrested as Swedish spies, and after an imprisonment in solitary confinement were sent back to Germany with word that their services were not needed. In 1739 Abraham Richter learned of the need of the slaves in Algeria, and was sent to them by the Church, arriving in Algiers in 1740, but in At le than six months he died of the plague. this time prospective mi ions in Ethiopia, on the Madras coast of India, in China, in Persia, in Canstantinople, and in Wall a chia were discu ed. A severe check was received when Ru ia’s welcome to Lange, Hirschel and Kund, on their way to Mongolia and China, took the form of imprisonment. In 1747, almost coincident with the removal of their fetters, Me rs. Hocker and Ruffer went as mi ionaries to the Guebres in Eastern Persia, but found it impo ible to penetrate beyond Ispahan; they learned, however, that most of the Guebres had been ma acred or exiled, and so started on their return journey. Ruffer died on the way, but Hocker reached the home’ church in 1750, and, undeterred by what he had encountered, in 1752 he returned to Egypt with the intention of proceeding to the Copts of Aby in i a, but political disturbances prevented his going beyond Cairo. He made another effort in 1758, taking pa age with one a ociate on an Arab ve el on the Red Sea. Wrecked on the Island of Ha ani, the mi ionaries lost all their valuable medical supplies, and again the enterprise failed. Eight years later Hocker again sought Egypt, accompanied by Me rs. Danke and Antes. It was impo ible to proceed to Aby in i a, but Danke pushed on to the Coptic settlement at Behnesa in Egypt, where he died in 1772. In 1782 Hocker also died, and the absolute inhibition of labor among the Mohammedans finally caused the abandonment of the enterprise. In 1754 two members of the Church in England asked for mi ionaries to instruct their slaves on the Island of Jamaica, and, with two companions, Z. G. Caries volunteered for this service, leaving for the new field in October of that year. This year, 1754, distinctively termed “the colonial year” by the Moravian writers, was of significance _also for the mi ion in Surinam, which had already had a beginning in the tour of exploration twenty years previous. In 1760 Me rs. Volker and Butler, with eleven artisans, inaugurated the Moravian Tranquebar Mi ion, with the approval of the Danish Government. They purchased a tract of land in the vicinity of the town, and named the little settlement Briidergarten. Scarcely had the little mi ion in Green land begun to approach succe than the Brethren turned their attention to Labrador, urged by the men working in the former country. The proposition was not approved by Zinzendorf, but in 1752 merchants who were members of the London congregation fitted out a ship for trade and colonization on the coast of Labrador, and in July of the same year the first four pioneer mi ionaries reached their destination, naming the bay in which they landed Nisbet’s Haven, in honor of James Nisbet, mi ion was abandoned, and it was not until 1770 that it was finally established on a per of the enterprise. Owing to the treachery of the natives, however, the manent basis. In 1768, six Brethren were sent to establish a mi ion on the Nicobar Islands, more colonists joining them the following year, but owing to the mortality the colonial project was abandoned. In 1777 the work was extended to Serampur in Bengal, by invitation of the Danish Company, and seven years later a new station was opened at Patna. The whole mi ion proved so discouraging that in 1786 the Unity Elders’ Conference sent a deputation to investigate its prospects, with the result that the mi ion at Patna was at once given up, the Nicobar Islands and Serampur were abandoned in 1788-1791, and four years later, in 1795, the Conference decided to withdraw entirely from the East Indies. A visit of two of the members of this deputation to Cape Town in 1787 led to the renewal of the mi ion in Cape Colony, which had been abandoned fifty years before, and in 1792 Me rs. Marsveld, Schwinn and Kuhnel were sent out to reestablish the station of Baviaans Kloof, now called Genadendal. In 1818 a new mi ion was established four hundred miles east of Cape Town, on the White River, for work among the KaflSrs, and in 1828 the first station in Kaffraria proper was established. In 1847 Me rs. Pfeiffer and Reinke were sent on an exploring tour to the Mosquito coast of Central America, and reported so favorably that a mi ion was established in 1849, at Blue fields. In 1850 the pioneer Moravian mi ionaries arrived in Australia, and a station was opened in the Lake Boga District. From almost the beginning of its mi ionary operations the Moravian Church, under tlie leadership of Count Zinzendorf, had looked toward Mongolia and the Chinese Empire, and on the suggestion of Dr. Gutzlaff it was decided to attempt an entrance from the west. In 1853 the pioneers reached the CMS station of Kotgarh, in the Punjab, and from that place as a base, in 1856, land was purchased near Kailang, in the valley of the Bhagar, in Lahul, where the headquarters of the Him a lay an Mi ion to Tibet was established. In 1865 a leper asylum was established at Jerusalem, by a German lady, and in 1867 the Moravians undertook its supervision. In 1878 the emigration of West Indian negroes to British Guiana, South America, led to the establishment of a mi ion in that colony. In 1885 a mi ion was permanently established in Western Alaska for the aborigines of the American continent. In 1887 the Moravian Church received an unexpected legacy, and about the same time an appeal from Mackay of Uganda for a Moravian Mi ion in Central Africa resulted, in 1891, in the sending out of four mi ionaries, who began work in the Konde Highlands of German East Africa, northwest of Lake Nyasa. In 1896 the Moravian Church took over the Urambo Mi ion of the LMS, thus becoming responsible for the evangelization of the western half of German East Africa, south of Lake Victoria Nyanza, and extending to Lake Tanganyika. In 1900, in accordance with the desire of the Danish Government, the Moravian stations in Green land were transferred to the care of the Danish Church, since the people being Chria- 4503 actual mi ionary worlc there was a thing of the past. The Mi ions: 1. West Indies (1732): The first two mi ionaries of the Moravian Church, tianized, Me rs. Dober and Nitschman, landed in St. Thomas, West Indies, December 13, 1732, after a long and perilous voyage from Copenhagen. For the first four months Nitschman supported his companion and himself by carpentering, but in April he returned to Europe, and Dober was in great straits, as he was obliged to labor for his support while attempting to work among tlie While on the one hand a letter from slaves. Anthony, the West Indian whom Zinzendorf had met in Copenhagen, had given him a ready welcome among the blacks, on the other hand he met with great opposition from the planters. In June, 1734, Tobias Leopold and seventeen others arrived, some of whom were to take up the work he had commenced, while others were to go to St. Croix to begin a second station on the estates of Count Ple , at his request. By the end of the following January eight of their number had died. In February eleven persons were sent to their aid, but the mortality continued, and by December 1 1736, the last survivor from St. Croix returned to St. Thomas. The bitter opposition of the planters was increased, when in 1837, with the a istance of a friendly planter, an estate was purchased for the mi ion known as Posaunenberg, later New Herrnhut. In 1739 Count Zinzendorf visited the mi ion, and his personal representations, with petitions from influential friends, on his return home, practically secured religious liberty from the Danish crown. In 1740 the St. Croix Mi ion was reopened and the following year the work was extended to St. John Nisky, in St. Thomas, Friedensthal in St. Croix, and Bethany. In February of 1854 a station was opened in Jamaica at the request of Me rs. Foster and Barham, two wealthy planters, who gave a plot of ground for the new mi ion, which was called Carmel. Mr. Caries and his two companions, pioneers, were reenforced by other workers, and outposts were established at Bogue, Island, and Me so pot am i a, three other, plantations. In 1756 the mi ionaries on St. Thomas commi ioned Samuel Isles to invest i- He gate Antigua as a prospective mi ion field. was well received by the governor and planters, and his first convert was baptized the following year. In 1765 Me rs. Wood and Rittmansberger were sent to open a mi ion in Barbados. Within a month of their landing at Bridge town, Rittmansberger died of fever, and Wood, after struggling on alone for a year, abandoned the enterprise. The next year another mi ionary was sent out, only to die within a week of landing. In 1767 the work was undertaken by Mr. Brook shaw, who succeeded in enduring the climate and laying the foundation of the mi ion. Everywhere the negroes were ready to listen, and the work progre ed rapidly in spite of some opposition on the part of the whites. Tidings of the happy results of the mi ion in Antigua reached the neighboring island of St. Kitts, and the planters desired mi ionaries to teach their slaves. At the request of Mr. Car diner, Me rs. Gottwalt and Birkby were sent to St. Kitts in 1777, and were kindly welcomed. In 1782 the gift of land on the island of St. John made po ible the founding of a second station, which was called Emmaus. Mora-rlan Ml lona The mi ionary work of the Moravians at Tobago dates from 1787, when Mr. and Mrs. Montgomery, after a visit to a planter named Hamilton, reported an open field, and commenced work in 1790. The worlc was interrupted by a fierce outbreak of soldiers and people against the Government and by a disastrous hurricane a month or two later. Before the end of the year Mrs. Montgomery died, and soon after Mr. Montgomery returned to Barbados, only to die. For eight years no attempt was made to reopen the mi ion, chiefly on account of uncertain political conditions. During the ensuing years the Moravian Mi ion in the West Indies was intimately connected with the movement for the abolition of slavery. In May, 1792, the Danish King fixed a date for the slave trade to cease in the Danish po e ions. At the same time repeated requests came from land owners on St. Thomas to the Unity Elders’ Conference that the Brethren should a ume the religious and civil education of the children of slaves. The work was greatly hindered by droughts followed by sickne ; and the mi ion premises at St. Thomas and St. John were devastated by a tornado in 1793. But in spite of these adverse circumstances the work everywhere prospered. In 1801 St. Thomas surrendered to the British and the other Danish Islands speedily did likewise. During the next years new stations were occupied and a widening of educational activities characterized the work. On the Danish Islands, on December 24, 1830, the work of the Brethren was put on an equal footing with that of the State Church. At the close of 1834, after a little more than a hundred years of labor, the mi ions on the Danish Islands numbered 10,321 members; St. Thomas 1,998, St. Croix 6,682, St. John 1,641. That same year, by an act of Parliament, slavery was prohibited throughout tlie British colonies. The connection of the mi ions with trade for the support of the work was gradually dropped. A system of education was established by the Government, and in 1839 Governor-General Van Scholten, at the instance of the King of Denmark, visited Herrnliut and laid before the authorities of the churcli his plan for elementary schools, proposing that a beginning be made at St. Croix, and that the mi ion supply the teachers,while the Government erect the buildings and aid financially. In 1841 the first school was opened on Great Prince Plantation; others were established on the island of St. John, and in 1847 the system was extended The same year a normal school to St. Thomas. was established in Antigua, a similar one being already in operation at Fairfield, Jamaica. In 1854 a training institution for women teachers was established at St. Johns, in Antigua. In 1856 the ordination of John Buckley as a deacon at St. Johns marked an important step in West Indian development, for with him began the line of Moravian ministers of African blood. In 1863 a General Conference was convened St. Thomas, when self-support, a native agency, local management, and education were Jamaica fell into line except for the discu ed. outlay for buildings and the traveling expenses The Danish Islands, with St. of mi ionaries. Kitts and Tobago, were to have a gradually decreasing grant for a decade, in the hope that in the interval local resources might attain a sufAntigua and Barbados ficient development. were unable at once to make the change. at Mopavlam Mi ions But such happy anticipations were interrupted. Cholera, yellow fever and a hurricane compelled the mi ionaries to turn their houses into hos In spite of these reverses, however, the pitals. work went steadily on, and in 1869 steps were taken for the gradual emergence of the West Indian congregations from the status of mi ions, BO that they might be made a fourth federated province of the Brethren’s Unity. Earthquakes and tornados of repeated occurrence involved lo es from which it has taken years to recover. One important measure was the founding of a theological seminary at Fairfield, in Jamaica, In 1879 a conference of ministers and in 1876. delegates met at Nisky, St. Thomas, to take steps preparatory to carrying out the legislation of the General Synod, and which should prepare the way At this time it was for provincial autonomy. decided to divide the work into two provinces. General mi ion conferences were appointed in both mi ionary provinces for every five years, at which time three executive members were to be chosen. In each case the election of these executive members must be approved by the Board of Mi ions. At this time a second theological seminary was opened in St. Thomas. In 1884 the church in Jamaica was recognized as a body corporate, title to the mi ion property being vested in the Provincial Conference of the island together with the President of the British Provincial Elders’ Conference and This year the the Mi ion Secretary in London. one hundred and fiftieth anniversary of Moravian mi ions in the Eastern islands was commemorated by the erection of a memorial church at St. Thomas. In 1899 the two provinces were granted practical independence with certain A fixed annual grant, normally of restrictions. $3,500, was to be allowed each province for ten years, together with certain specific donations. The cost of maintaining one theological seminary on the islands, and the expenses of the foreign Brethren then in the field, were to be borne by the Mi ion Board. Foreign mi ionaries thereafter appointed were to receive one-half their expenses from the Board and the other half from the province. Since then Jamaica has averaged contributions amounting to $41,184, and has drawn from the general treasury $2,534; the Eastern division averaged $40,109 each year, and required There are (1903) 45 aid amounting to $3,552. stations and 23 outstations, 86 European and American mi ionaries, 813 native helpers, 40,107 church members, 108 day schools with 23,368 pupils, 3 other schools with 34 students. 2. Dutch Guiana (1735) Arrangements having been made with the Dutch Surinam Company for the Brethren to settle in that country, a preliminary tour was made in 1735 by Me rs. Piesch, Berwig and Larisch. Arrawak, Warrau, and other Indian tribes, free Bush negroes, and negro slaves made up the bulk of the population, while the country was as unprepo e ing as its inhabitants. After the exploring party returned in 1738 Me rs. Daehne and Giiltner were sent out by invitation of a planter on the Berbice River. They established JPilgerhut, about one hundred miles inland; the following year work was begun at Paramaribo, but such was the hostility that the mi ionaries removed to a small plantation on the Cottica, where they remained till 1745, whan this was also given up and the working force returned to Pilgerhut, where in 1748 the first convert was baptized. In 1754 the good: 604 will of the authorities at Paramaribo was secured, and permi ion was given for the founding of mi ion colonies. In 1756 Sharon on the Saramacca, and Ephraim on the Corentyne, were succe fully established for work among the Indians. Repeated wars, the nomadic tendency of the tribes and their pronene to intoxication caused the work to progre but slowly. In 1761 and 1763 the Bush negroes rose in rebellion and threatened the extinction of the Indian mi ions. In 1766 work was begun among these Bush negroes. Slowly a congregation was gathered, and in 1773 a settlement was formed at Bambey, in the interior. In 1776 the first convert was won at Paramaribo, and in 1778 the first church was built. In 1785 the Government offered the mi ion a tract of land, and Sommelsdyk was established. In 1793 permanency was given to the mi ion by the formation in Zeist, Holland, of the Zen ding gen oots chap der Broedergemeente, for the special support of the Brethren’s work in the Dutch Colonies. The same year the mi ion at Hope, on the Corentyne, was removed to a more fertile spot on Aulibi i Creek; industrial work was vigorously inaugurated, and before long a mi ion boat was regularly used to carry produce to Berbice. In 1806 Hope suffered from a disastrous fire, and later the indifference of the Indians led the mi ionaries to turn to the slaves on the plantations. The opposition of the Elanters closed two stations. — But new estates egan to be thrown open by 1826 six, thirteen during the following year, and ninety within a decade. In 1828 the Dutch Society for the Promotion of Christian Knowledge among the Negroes of Surinam was founded. The spiritual care of prisoners and slaves in the forts of New Amsterdam, at Paramaribo, and the suburb of Combe was transferred to the Brethren. The mi ion made marvelously rapid strides. Station was added to station Worsteling Jacobs in 1838, Salem in 1840, Beekhuizen in 1843, Rust-enWerk in 1844. Liliendal became an independent station with the consecration of its church in 1848; Annaszorg was made a center for work among the plantations on the Warappa and Matt a pic a creeks in 1853. In 1855 Catharina Sophia on the Saramacca; Heerendyk in 1856. The first attempt to train negro lads for teachers was made in 1844, and in 1851 a normal school was succe fully established at Beekhuizen. In 1856 the Government placed in the care of the Brethren the non-Catholic inmates of the leper Then followed Beersheba, hospital at Batavia. Waterloo and Clevia. In 1861 John King was baptized at Paramaribo, and returned to Mar i pos to on to do evangelistic work among his own people, and from this beginning he made long evangelistic tours in all parts of Surinam. In 1863 the slaves of Surinam were emancipated, each ex-slave being required to declare himself either a Jew or a Christian to obtain the royal favor. Education now became a marked feature of the Moravian mi ions; in 1866 the normal school was transferred to the capital, and supplied well qualified teachers. In 1875 a primary school was also established in the capital. In 1882 Rust-en- Vrede was established, and Wanika in 1886. At this period the “native helpers” began, a movement for a higher standard of discipline, and in 1893 the colonial government materially aided the mi ion by altering the laws which had impeded true marriages of the negroes. The — 605 work spread among the Bush negroes of the interior, tho it was impo ible for a white man to permanently endure the climate. In first 1891 the Chinese helper’ was appointed for worli among the immigrant Asiatic heathen; in 1897 a mi ionary and two deacone es were appointed to work among the Protestants in the leper hospital at Groot ChatiUon. In June, 1902, the first native pastor was ordained, and in November of the same year the foundation-stone of the training institution for native workers was laid at Paramaribo. There are (1903) 18 stations and 25 outstations, 93 European and American mi ionaries, and 364 native helpers, 29,200 church members, 27 day schools with 2,896 pupils, 1 training school with 6 students. 4. South Africa (1737): The first Moravian mi ionary, George Schmidt, arrived in Cape Town in July, 1737, and located among the Hottentots on the Zondereind River; but the following year tlie mi ion was transferred to Baviaanskloof (Genadendal), where in 1742 the first convert was baptized. The following year Schmidt was summoned to Holland to report as to the validity of his proceedings, and was not allowed to return. In 1748 John Martin Schwalber volunteered to take up the work at his own expense, and remained at Baviaans-kloof till 1756, when he died during an epidemic. In 1789 Bishop Reichel visited Cape Colony, and advised that another attempt be made. Accordingly in 1792 two men were sent out, and the Government donated the place where Schmidt had labored for the new mi ion premises. In March a school was commenced, and industrial work was begun. But the Boers saw with alarm the improvement of the people under the instruction of the Moravians, and even the friendly inspector yielded to the opposition. The Moravians must withdraw to the Bush country. In 1794 no native was allowed to settle at Baviaanskloof without written permi ion from a Boer. Then a paper was circulated demanding the expulsion of the mi ionaries and the enslavement of the Hottentots and Bushmen. A climax was reached in 1795 when the British fleet took po e ion of Cape Colony, and the mi ionaries were a ured protection. Then the mi ion grew apace. In 1800, after the restoration of the Colony to Holland, the name of the station was changed to Genadendal, at the suggestion of the Dutch governor, who was impre ed by the improved condition of negro converts. In 1808, two years after the Colony had again become a British po e ion, a new station was established at Groenenkloof (Mamre), forty miles north of Cape Town. In 1815 a third center was established at Enon, as a basis of work among the Kaffirs, but owing to the violence of the latter the place was abandoned in 1819. In 1823 the Government hospital for lepers at Hemel-enAarde came under the care of the Moravians; the following year Elim was established about forty miles southeast of Genadendal. In 1828 Shiloh in Kaffraria was occupied, and early the next year the first converts were baptized. In 1834 slavery was abolished, and a remarkable revival occurred at Genadendal. In 1838 the corner-stone for a training school for Hottentots was laid, and opened the following year with nine students. In 1839 the work was extended to some fugitive Kaffirs at Zitzikamma, where in 1840 a great awakening took place. Extension Moravian Mi ions became the order of the day, and in 1845 a mi ionary society was organized at Genadendal; in spite of frequent wars and famine new stations were established. In 1858 the work was extended to the Piquet berg range, near St. Helena Bay, eighty miles north of Cape Town, in the valley of Goedverwacht, but the uncertain tenure of the land decided the purchase of the neighboring farm of Wittewater as the center of operations. During the next years the printing pre came to the front. Mi ionary periodicals and other literature were published. The gradual advance into Kaffraria gave special importance to a conference of mi ionaries engaged in the eastern group of stations, held at Shiloh in 1863, a first step in the direction of a separation into a distinct mi ionary province. In 1867 the Moravian mi ionaries withdrew from the oversight of the leper hospital, which had been removed to Robben Island, and it pa ed into the care of the Anglican Church. In accordance with the resolution of the synod in 1869, the South African Mi ion was divided In into the Eastern and Western Provinces. the Western Province special attention was paid to the normal school at Genadendal. Mamre, distinguished as the point of extension in the Western Province through its sub-station, Johanneskerk or Pella, enjoyed a deepening of its religious life, and a revival at Elim in 1876 gave promise of a bright future. The churches at Enon and Clark son were enlarged and new schools established at Mamre and Elim, without drawing on the mi ion treasury. In the Eastern Province the extension of labor among the “red” Kaffirs called forth all energy. In independent Kaffraria, Baziya formed a vantage point for the extension of the work. In 1870 a mi ion was established among the Hlubis at Emtumasi. By August, 1873, there were thirteen converts; outstations were soon required. The following year, by the request of a chief, Entwanazana was founded on the Umtana River. But now perplexities thickened. The mi ion was refused a grant of land at Emtumasi. Moreover, the natives persisted in regarding the work of the mi ionaries from a Then came a Kaffir uprising tribal standpoint. But in the meantime against the British rule. the older stations in the Eastern Province were taking a more distinctively Christian character. In 1887 a theological department was added The Kaffir to the normal school at Genadendal. mi ion, embracing the three older posts in the Colony proper, Shiloh, Goshen and Engotini, with the two widely separated groups in Tembuland and East Griqualand, experienced fluctuations, tlio on the whole expansion prevailed. In both divisions of the South Africa field difficulties arose in relation to the title to the stations and mi ion property. Negotiations began with a view to secure a permanent decision in the Colonial Parliament, and in 1888 seemed favor Both Provinces advanced able to the mi ion. In 1896 a training steadily toward self-support. school for native teachers was established at Muenyane, in the Eastern Province. A theological seminary was also established in Kaffraria. In 1902 the mi ion Board was directed by the General Synod to make appropriations for the Western Province only in case of extraordinary The great work of the mi ionaries is need. firmly to establish the congregations and make them self-supporting. There are (1903) 22 It for aT^ian Mi ions stations and 26 outstations, 86 European and American mi ionaries, with 483 native helpers, 16,645 church members, 54 day schools with 3,867 pupils, 2 training schools with 30 students. 5. Labrador (1770): In the fall of 1751 Me rs. Staoh and Drachart, of the Moravian Mi ion in Green land, urged a similar mi ion in Labrador, and suggested that trade be combined with evanZinzendorf did not favor the propogelization. sition, but members of the London congregation took it up, and in 1752 fitted out a ship for trade and po ible colonization on the coast of Labrador, James Nisbet promoting the scheme. Erhardt and other Brethren took pa age in her, and on July 31 reached their destmation, which they called Nisbet’s Haven. Here four prospective mi ionaries landed and prepared to build a house, calling it Hope dale, while Erhardt sailed northward, but with his companions was murdered by the natives, and the captain of the schooner persuaded the Brethren at Hope dale to abandon their enterprise. In 1764 a second attempt was made by Jens Haven, and the following year, accompanied by Drachart, they made a tour of exploration, going some distance In the autumn of 1767 turmoil into the interior. in Labrador itself hastened the founding of the mi ion, and in May, 1769, an order of Privy Council with royal approval sanctioned the undertaking and granted to the resuscitated Society for the Furtherance of the Gospel, which had been founded in London in 1741 by Span gen berg, one hundred you sand acres of land on the coast of Labrador. In March, 1770, a small brig, the “Jersey Packet,” was purchased, and on May 5 of the same year the mi ionary party sailed for Labrador, arriving the 10th of August, and locating about 180 miles north of Hope dale. Friendly relations with the natives were soon established and the new station was called Nain. In 1773 the founding of two additional stations was sanctioned by the Unity Elders’ Conference. The following year a tour of exploration was made northward, which resulted in the occupation of Okkak, 150 miles north of Nain, in 1775. In 1782 Hope dale was reestablished. At first the outlook was most discouraging, owing to the influence of European traders, but in 1804 an awakening began and by 1818 six hundred people were gathered around the mi ion stations. During 1836-1837 a famine ra^ed at Nain, Okkak, and the newly organized station of Hebron, and the mi ionaries strained every nerve to help During the next twenty years their people. occasional tours were made and preaching services held in various parts of Labrador, but the main efforts of the mi ionaries were spent in strengthening the existing mi ions. In 1864 the station of Zoar was founded, to the south of Nain. In 1865 an orphanage was established Two years later another attempt at Okkak. was made to explore the country, and attempts were made to establish stations at Saeglek, Nachwak and NuUatatok Bay, but in each case the Hudson Bay Company interfered and the mi ionaries withdrew. In 1871 a second and succe ful attempt was made at NuUatatok Bay, the new station being called Ramah. From the beginning the Labrador mi ion had carried on trade with the natives in connection with the regular mi ionary work, but the difficulties inevitable to a mingling of the two led to a complete separation between the spiritual and temporal administration in 1866, and this separation 60S was continued till 1876, when a partial return to the old basis was made, but the perplexities it entailed seriously handicapped the mi ions. In 1893 Zoar was abandoned, and in 1896 Makkovik was founded, south of Hope dale, and arrangements were made for another station at Rigolette, still further south. There are (1903) 6 stations, 38 European and American mi ionaries, 38 native helpers, 1,273 church members and 6 day schools with 242 pupils. 6. Mosquito Coast (1847): At the request of Prince Schonberg-Waldenberg the Moravian Church commi ioned Me rs. Pf eiffer and Reinke of the Jamaica Mi ion to make a tour of exploration in Central America. Proceeding via Grey town they reached Blue fields in May, 1847. The “king” urged them to establish a mi ion, offering land for it in Blue fields. The Germans desired stated services in their language and the British Consul promised hearty cooperation. The new mi ion was inaugurated in March, 1849, and in 1853 the first convert was baptized. In 1855 a new station was established at Pearl Key lagoon, called Magdala, and two years later a church was built at Rama Key. In 1858 the work was greatly helped by the gift of a small schooner from friends at Zeist. Two years later Ephrata was founded at Waunta Hallorn. In addition to this new undertaking, Joppa was established in Corn Island among the negro population. In 1864 Be than i a, at Tasbapauni, was made an independent station. The following year a terrific hurricane devasted the Mosquito coast; everywhere the mi ions suffered, but deep sympathy led to larger gifts from the homeland, and the mi ionaries were enabled, to some extent, to rebuild and start afresh. In 1871 it became nece ary to abandon Joppa, on Com In Island, chiefly because of the lack of men. 1875 a gift was received for the establishing of Karata, on the Wawa River, and another outstation was established at Kukallaya, some distance inland. In 1876 the mi ions again suffered from the violence of a hurricane. Blue fields, Rama, Magdala and Bethany suffering In May, 1881, an awakening began in Magdala, which spread to all the surrounding villages, as well as to the other stations of the mi ion. Indians, Negroes, Creoles and Spaniards were alike aroused; several hundred heathen asked for instruction and baptism; chapels were erected in buildings not regularly occupied, and three outstations were added. In 1888 the severely. translation of the New Testament into the Mosquito-Indian tongue was completed and printed at the expense of the Herrnhut Bible Society. The year 1894 was critical in the extreme for the Mosquito Mi ion, when the Reserve was wholly incorporated into the Nicaragua Republic. Busine was unsettled, the regulations altered, and the expenses of the mi ion materially increased. Neverthele , there was a steady advance, the number of stations and outstations being increased by five, and the membership by nearly two you sand. There are (1903) 16 stations and 11 outstations, 34 European and American mi ionaries, 99 native helpers, 5,433 church members, and 9 day schools with 319 pupils. 7. Australia (1849): The aborigines of Australia claimed the attention of the church in the years following the synod of 1848. In Herrnhut, Niesky and other German congregations, Australian a ociations had been formed, looking S07 toward a future mi ion. Me rs. Tager and Spieseke were sent out as pioneers, arriving in Melbourne February 25, 1850, where they were cordially welcomed by the Lieutenant-Governor. To his influence mainly was due the favorable negotiations for land, and the establishment of ’ the mi ionaries in their new home in the “Mallee’ or scrub. Permanent work was begun in October, 1851, on a reserve in the Lalce Boea District. In 1856 the mi ionary superintendent abandoned the field, without consulting the authorities at home, being in poor health and tried by the rush of gold diggers into the district and the resulting The Conference condemned this difficulties. hasty action, and two years later the Moravian mi ionaries were again in the field, and decided to locate in the Wimmera District, near Antwerp, a station belonging to Mr. EUerman, who gave land for the new mi ion and aided in every manner. The new site was called In 1860 the first convert was baptized, and from that time the progre was rapid. This succe led the Presbyterian A embly of Australia to offer to supply funds for another station, if the Moravians would undertake the work. On a reserve near Lake Wellington, and on the banks of the Avon, the new post was founded in 1863, and called Ramahyuk. Here A vigthe first convert was baptized in 1866. po ible Ebenezer. orous school soon came into existence. A third station was attempted near Cooper’s Creek, in the wilderne , 800 miles north of Ebenezer, in 1866, and at Yorke’s Peninsula, about 100 miles west of Adelaide, but after varying succe both were abandoned. At Ebenezer and Ramahyuk industrial work proved a help to the stations mi ion. In 1876 an orphanage was established at Ramahyuk, in charge of native Christians. There are (1903) 4 stations, 12 European and American mi ionaries, 106 church members, 3 day schools with 172 pupils. 8. West Himalaya (1853): When on a visit to Herrnhut, in 1850, Dr. Gutzlaif, of China, persuaded the Moravians to try and enter the Chinese Empire from the west. Me rs. Pagell and Heyde were selected for the new undertaking, arriving in Calcutta in November, 1863; their first destination was Kotgarh, where some time was spent in linguistic study under a Tibetan lama. In April, 1855, they made an investigating tour; at Leh, in Ladak, they were most unwelcome, nor was the prospect brighter in Chinese territory. The following winter was spent in Kotgarh, and the first station was founded among the Tibetan-speaking Buddhists of Lahul, as near as po ible to the frontier of Chinese Tibet. Land was secured in 1856 in the valley of Bhagar, sixty miles from the border, near Kailang. Before winter the mi ion house was completed a solitary outpost of Christianity amid the Western Him a lay as, over against the fortre of the Dalai Lama. Early in 1857 the future leader of the new mi ion, Mr. H. A. Jaeschke, In arrived, and a new stage of work began. 1859 a printing pre was established, and Jaeschke began to distribute broadcast his trans In 1865 lati on of the Harmony of the Gospels. a second station was established at Poo, in Kunawar, nearer to the border which they wished to cro . That year the first convert was baptized. Meantime, an unexpected opening came. Smallpox was making fearful ravages in Chinese Tibet. In their extremity the people of Tso-tso sent to — Moravian Mi ions Pagell to stay the scourge by vaccination; but, his work being accomplished, he was forced to return to Poo, where a second convert was baptized in 1868. At Kailang also a few others were added to the little church, and indifferent tolerance on the part of the natives changed to bitter hostility. In 1872 an ex-lama from Lha a was baptized, and in 1876 the conversion of a Mohammedan teacher in the school at Kailang was followed by Mi ion the conversion of five of his pupils. tours were frequently made, and large numbers of tracts and parts of the New Testament were distributed. In hope against hope the mi ion was continued. In 1886 a station was established in Leh, the capital of Ladak, an important town near the western border of Tibet, permi ion being granted when a medical mi ionary was sent to care for the hospital and dispensary in the city._ Two years later, in 1888, a church was dedicated. In the meantime the entire New Testament had been printed in Tibetan, and the Old Testament was well under way. During the closing years of the century occasional gleams of hope were manifest; new outposts were established at Chot and Gui, near Kailang, and at Scheh, near Leh. In the schools some few of the senior students were taking theological studies, the work of the native a istants holding hope for the future. There are (1903) 6 stations and 1 outstation, 22 European and American mi ionaries, 9 native helpers, 110 church members, 10 day schools with 266 pupils, 1 training school. The migration of 9. British Ouiana (1878): West Indians to Demerara caused an extension The of the work to this South American colony. proprietor of the Bel Air estate offered to provide the salaries of a mi ionary aftd an a istant who should teach school, for five years. The offer was accepted, and in November of 1878 work was begun at Cummings Lodge. The following year, Mr. Quintin Hogg, the proprietor, askea that a mi ionary be sent to the Reliance Plantation, near the E equibo, and Mr. Pilgrim was sent In 1882 a to open the work in April, 1879. further extension followed, when fifty-seven people who had left the Congregational Church at Beterverwachtung asked to be taken into the Brethren’s Church, and regarded as constituting an outstation of Graham’s Hall. Both these stations grew rapidly in numbers, while Reliance was abandoned, the work not proving succe ful. At the end of 1884 the proprietor gave notice that he would be unable as largely to sustain the work in Demerara as heretofore. In 1896 a new beginning was made at George town and an attempt was made to work among the coolies and Chinese, who were pre ing into the colony. In 1902 land was purchased and a church and parsonage erected in the Queens town ward of the City of George town. There are (1903) 2 stations and 1 outstation, 29 native mi ionaries, 912 church members, 2 day schools with 203 pupils. 10. German East Africa (1890): This mi ion originated in the receipt of a large legacy, and an appeal from Mackay of Uganda, conjointly with The diBishop Parker of Equatorial Africa. rectors of the East Africa Colonial Coinpany in Accordingly, in Berlin promised cooperation. the spring of 1890, Me rs. Meyer, Richard, Martin, and Hafner set out for the country north of Lake Nyasa. Martin’s grave paved the way for the advance at Kararamuka, but Rungwa. Moravian MlHslonN Morrison, Robert was founded among the Konde people in August. Rutenganio and Ipiana were established in 1894, and Utengula, among the Safuas and Sangos, in 1895. (1903) 10 stations and 1 outstation, 41 European and American mi ionaries, 63 native helpers, 9 day schools with 562 pupils. 11. Southern California (1890): The destitute There are condition of tegfe of the Woman’s the mi ion Indians, former pro- Roman Catholics, appealed to the Indian A ociation, who applied to the Moravian Church, and Mr. Wcinland was sent to open work among them. IIj established at Potrero the”Ramona Mi ion,” and in 1896 Martinez, in the desert,was occupied. National Other stations have since been established at Rincon and La Jolla, and an outstation at Yuma, in Arizona. 12. Alaska (1885): At the annual meeting of the Society for Propagating the Gospel the Heathen, held at Bethlehem, Pa., in 1883, Among an appeal came from Dr. Sheldon Jackson that the Moravians establish a mi ion among the Indians and Eskimos in Alaska. Me rs. We in land and Hortmann were commi ioned to make an exploring tour, arriving in Unalaska in May, 1884, and thence proceeded acro Bering Sea to the mouth of the Nushagak. Pa ing on to the Kuskokvim, they traveled up this river beyond Kolmakovsky. On returning to Bethlehem they recommended that a mi ion be established on the Kuskokvim River, about eighty miles from its mouth. In the spring of 1885 the pioneer band, consisting of Me rs. We in land and Kilbuck and their wives, and Hans Torgersen, a carpenter, were en route to Bethel, as the new station was to be named. On June 19 they reached the Kuskokvim, but before their goods had all reached the mi ion Torgersen was drowned, and the two young and inexperienced couples were left alone to face the rigors of an Arctic winter; but they persevered and by October 10 had their house built and ready for habitation. In the summer of 1886 a second station was founded on the Nushagak River, near Fort Alexander, and named Carmel. During the ensuing two winters the stations were beset with hardships on every hand. But dawn was at hand. During Pa ion Week, 1888, the Moravians, in common with the Brethren throughout the world, held daily services. An awakening resulted, and in September the first converts, eight Eskimos, were baptized. The same year Mr. Weber was sent to the a istance of Mr. Kilbuck, Mr. We in land having been compelled to retire because of ill health. On the arrival of Weber, Kilbuck started for Carmel, to consult with the mi ionaries about the work, but after an absence of seventy-three days he returned home, more dead than alive, suffering from the extreme cold. During his absence his wife became seriously ill from overwork, and it seemed as tho she must give up the work. Both stations needed reen for cements, and a call was sent out for volunteers. Fully nineteen persons responded. In 1889 Mr. Schoechert was sent to Carmel, and Mi Delterer to Mrs. Kilbuck’s a istance at Bethel, while Mrs. Bachman, with h5r youngest son, went to the latter station for a year. By 1899 the membership numbered 987. Ougavigamute was founded, eighty miles up the Kuskokvim from Bethel. The latter station had 6 outstations, Carmel 3, and Ougavi- 60B gamute 2, while more than 20 natives rendered efficient service. There are (1903) 3 stations, 18 European and American mi ionaries, 11 native helpers, 596 church members, 2 day schools with 51 pupils. MORELIA Ato wn and the capital of the state of: Michoacan, Mexico, situated 125 miles W. N. W. of Mexico City in a valley surrounded by high mountains. It has a fine aqueduct dating from 1788. Altitude, 6,400. Population, 30,000. It called Valladolid. Station of the SBC (1894), with (1903) 1 mi ionary and his wife, 6 native workers, 5 outstations, 2 places of worship, 2 Sunday schools and 112 profe ed Christians. was formerly MORGENZON: A village in the Transvaal, South Africa, situated in Rustemburg district, 68 miles N. W. of Johannes burg. Station of the Herm anns burg Mi ionary Society (1876), with (1902) 2 mi ionaries with their wives, 1 boarding school. Society spells the name Morgen sonne. 526