The superiority of European doctors is recognized by Mohammedans, and thus many a prejudice will be removed and confidence established. Schools are another form of activity. Mohammedans are beginning to understand that the knowledge of nature possessed by the European is superior to that of the Oriental. Railways, steamships and telegraphs are tokens whose import cannot be mistaken, and they have quickened the wish for instruction by the Europeans. This too in the end has a theological bearing. We can make use of the laws of nature to show that God is faithful and that we can trust in Him. He does not act arbitrarily or capriciously, but according to order and law, both in nature and in the kingdom of His grace. Such considerations are diametrically opposed to the thoughts of God entertained by Mohammedans and their fantastic belief in all sorts of marvels and prodigies. The effects of persistent energy supported by an intelligent belief in the divine government is to be seen in triumphs of natural science. The Moslem, bowing before the decree of an inscrutable fate, cannot at once grasp this idea which opens an entirely new world to him. The European languages are the key to this new world. A knowledge of them brings him into touch with European science and European literature. I am aware that there is such a thing as immoral literature in Europe, but, thank God, there is also plenty of literature of a wholesome and elevating character, and a knowledge of European languages will make a way for it to the heart of the Mohammedan. I must not forget to refer to all sorts of technical skill, the acquisition of which may be of importance to the Moslem, and which we can offer him in workshops arranged on the European plan and managed by Europeans. All this implies an educational activity which will show to great advantage compared with the Koran schools of the Arabs. One of the most important divisions of the subject is certainly that relating to work among women. No one, however great his admiration for Mohammedans in general may be, can deny that the lot of the women is most miserable. They remain in a condition of deplorable ignorance and spiritual apathy, while not a few of them long for freedom. What is needed in the first instance is to give them relief from physical suffering, and this can only be done by women, since no medical man is allowed access to them. Then, we must seek to supply their spiritual needs by teaching, consolation and exhortation. Moslem women are often only too eager to welcome this work, and it can only be carried to its full extent when the young girls have been inspired with some longing for higher things, and their intellects have received some training. Education for girls is the most obvious instrument for the advancement of Mohammedan women, and our immediate aim must be the establishment of schools. Even if at first that only means instruction for girls within their own family circle, the schools will grow as time goes on, and pupils trained in them will form the most efficient workers. The ladies of the mission must become the friends of the women, and confidence and affection will pave the way for work among the children. It will be objected that "all these things are not mission work." But I think they are. If we show ourselves to the Mohammedans as their friends, from whom they may learn what will help them in all their bodily and spiritual distresses, what are we doing but obeying the command of our Lord? We may confidently leave all else to time ; till some ask us, "By what power, or by what name, have ye done this?" We wish to serve faithfully and honestly for our Lord's sake; that will do the greatest honour to His name and please Him best. If a mission ary to Mohammedans, though he has never baptized a Mohammedan, has yet established confidence and friendship in place of the old hatred, surely this is a great gain. The prospects for Christianity in Africa are not so discouraging as many people believe. The economic disadvantages of Islam are very great, and polygamy in particular is a serious hindrance to progress. Under the influence of Christianity, which undermined the foundations of polygamy in Basutoland, the old hoe culture of Africa has given way to the plough, and this marks the dawn of a new era. South Africa, with its many Christian natives, is today trying to come into touch with the negro church of America; and though this movement at present frequently shows itself in immature and reactionary forms, it already shows signs of settling down to an orderly progress. Thus the old African curse of slavery will give birth to new aids towards establishing the Christian native in the faith. I should like to refer to another source of help, of which we might take advantage, namely the numerous Euro-African half castes whose existence we may deplore but cannot deny. Since they do exist, every effort ought to be made to give them a sound European and Christian education. They would then form a connecting link between Europeans and Africans, in the same way as the half caste descendants of Africans and Arabs render the greatest service to the latter as regards their mental and moral influence on the natives. As already stated, it would be better if the half castes did not exist, but since they do exist, we have to save them from deterioration and to enlist their services on behalf of Europe. The same principle may be applied to the Swahili and Hausa languages which, pervaded as they are by Moslem elements, are the medium of communication for considerable areas, and the most efficient agency for popularizing the Mohammedan religion. The utility of these languages, however, is so great that there is no object in trying to check their spread. It will be much wiser to use them as instruments for missionary work, and fill them with a Christian spirit, as they had previously been imbued with the spirit of Islam. This will involve the further advantage that the linguistic diversity of Africa will cease to be an obstacle to the formation of larger church organizations. The use of these languages renders possible the establishment of a Christian press in touch with large areas, and ensures the action of the Word on people who could not otherwise be reached. Wherever Islam has carried the Arabic language and characters, a book or newspaper written in Arabic can find its way: a circumstance to which more attention might well be paid than has hitherto been done. But, we need scarcely say, our final and highest trust in the victory of the Cross over the crescent does not rest on any of these things, but on the power of truth, and faith in Him who is Himself the Truth, Jesus Christ.' 1 A more detailed proof of the propositions I have advanced will be found in the following articles: "Zwingt uns die Heidenmission Muhammedanermission zu treiben?" Verlag der deutschen Orientmission, 1906. Gross-Lichterfelde. "Die Bedeutung der Muhammedanermission für die Heidenmis, sion." Verlag der deutschen Orientmission, 1906. Gross-Lichterfelde. "Mission und Islam in Ostafrika." Ev. Missionsmagazin, Basel, 1907. 64 Wege zum Herzen des Muhammedaners." Sudan PioniermissionWiesbaden, Emserstr. 12; 1909. "Die Mohammedanische Gefahr in Afrika und die Einheitssprache." Ev. Missionsmagazin, Basel, 1909. "Warum darf die Christliche Mission vor dem Islam nicht Halt machen?" Verhandlungen der kontinentalen Missionskonferenz, Bremen, 1909. VI PAN-ISLAMISM IN MALAYSIA REV. G. SIMON, SUMATRA I. THE ALL-PERMEATING INFLUENCE OF THE the " AN-ISLAMIC ideals have their origin for the most part in Mecca. In Mecca one hears about the holy wars of the faithful against the Christians, possessors of Holy Writ," who are still more wicked than unbelievers. At the present time they have the power entirely, but Allah will one day take it from them. One learns in Mecca the wonderful story that the Sultan of Stamboul in Europe has overthrown the six other emperors and that they have to send him a yearly tribute. On this account an Indian prince tries in the most roundabout ways to derive his honour, and, wherever possible, his descent from the Emperor of Stamboul, for above him there now stands only God. One is there able to gain information as to the future building up of the Moslem world. The East Indian Archipelago is being more and more brought into union with Mecca, and Mecca is the spiritual head of Islam. The feeling of the solidarity of all believers, the sense of being part of a higher unity, works in the most overpowering manner upon the solitary islander. It is not necessary that in Mecca the pilgrim should exactly take up politics, but at all events he will imbibe a deep hatred against all Christian powers. The chief Sherif of Mecca stands in close relation with Turkey, and so the Hajis come into contact with the pan |