Rev. SAMUEL J. MILLS is called the father of our Foreign Missionary
scheme. His heart first received the Divine impress of the spirit of
missions, and through him it was communicated to others. “I think I can
trust myself in the hands of God, and all that is dear to me; but I long
to have the time arrive, when the Gospel shall be preached to the _poor
Africans_.” This language, entered in his diary, while a student at
College,[1] proves that the thought of Africa was foremost in his mind.
He beheld her captive children, dwelling in our midst, deeply degraded.
From this condition they could not be elevated to the dignity of
freemen. Christian philanthropy made the effort, but was unable to
afford them relief.[2] Their country, too, was yet a bleeding victim,
with few to pity and none to protect.
With the National Independence of our country, there arose higher
conceptions of the individual man. This was a logical inference from the
principles maintained. People found themselves capable of
self-government; hence, the individual must possess the capacity for
self-elevation. So reasoned the founders of our Republic; and, to this
end, equal laws and privileges were secured to every citizen, that the
improvement of all might be promoted. But in the case of the colored
man, the National Government was powerless. It possessed neither the
means, nor the constitutional authority, to change the relations in
which he stood to the whites. It only remained, therefore, to make the
colored man, himself, the instrument of his own redemption. No sooner
had this thought sprung into existence, than it was seized by the
Philanthropist; and, in his grasp, it suddenly expanded into the grand
idea of making him also the agent for the deliverance of his country.
The time had come for SAMUEL J. MILLS to act. Five years had rolled away
since his companions, whom he had enlisted in the cause—JUDSON, NEWELL,
NOTT, HALL, and RICE—had gone to their fields of labor, in the East.[3]
Africa, as well as Asia, was now remembered by the friends of Foreign
Missions; and MILLS offered himself,[4] to open the pathway for the
colored man’s return, with the Gospel of peace, to the home of his
fathers. He accomplished his object, only to find his grave in the
ocean, thus marking the way the captive must pursue to reach a land of
freedom.
The exploration of Mr. MILLS, was made in company with the Rev. EBENEZER
BURGESS, under a commission from the American Colonization Society. His
death was deeply lamented by the friends of Foreign Missions, but the
importance of the cause in which he fell, justified the sacrifice. The
favorable report made by Mr. BURGESS, enabled the Society to proceed in
its enterprise. The first emigrants, 86 in number, sailed for Africa,
February, 1820; and the Colony was first planted at Monrovia, January,
1822. The pecuniary income of the Society being small,[5] the emigration
was slow—only 1,232 persons having reached the Colony during the first
10 years. The average number of Colonists, up to the period when the
Colony became independent, was only about 170 per annum: the average
from the first of January, 1848, to the close of 1852, has been 540 per
annum: and for 1853, alone, it has been 782: thus showing a rapid
increase since the establishment of the Republic. Previous to that date,
three-fourths of the emigrants had been emancipated slaves, who received
their freedom on condition of going to Liberia; but, since its
independence, a largely increased proportion have been freemen.
We shall not enter upon the history of the trials to which Liberia has
been subjected, as the main facts are familiar to every one. Her
extermination by war, on the one hand, has been thrice attempted by the
slave traders, through the agency of the native Africans; and, on the
other hand, her ruin has been sought, in the destruction of the
Colonization Society, by an immense moral force, at the head of which
stood men who are now the avowed enemies of the Bible. Good men, who,
for a time, were arrayed in opposition to Colonization, finding
themselves involved in a crusade against the introduction of the Gospel
into Africa, have, mostly, given in their adhesion to the cause, and
left the repudiators of Christianity and the traffickers in human flesh,
as the only enemies to African Colonization. The prayer of SAMUEL J.
MILLS, for the introduction of the Gospel into Africa, has been heard,
and Ethiopia now stretches forth her hands unto God.
In proceeding to the missionary history of Liberia, we shall begin with
the METHODIST EPISCOPAL CHURCH. The mission in the Republic of Liberia,
is her oldest in the Foreign field. The nucleus of this mission,
consisted of several members, and one or two local preachers, of the
Methodist Church, who went out with the first emigrants. In March, 1833,
the Rev. Melville B. Cox, the first ordained missionary, landed in
Monrovia. To maintain this mission, has cost much treasure, and many
precious lives; but the fruits of it are inestimable. It is now formed
into a regular Annual Conference, composed of three districts, each with
a presiding elder, and having its circuits, stations, and day and Sunday
schools. The mission now covers the whole territory of Liberia and that
of Cape Palmas.[6] The Conference consists of 21 members in full
connection and on trial, all of whom are colored men. Its churches,
according to the Agent’s Report, 1853, embrace 1,301 members, of whom
116 are natives, and there are 115 probationers. The Mission has 15
Sunday schools, with 839 pupils, of whom 50 are natives; and 20 week-day
schools, with 513 scholars. There are also 7 schools among the natives,
with 127 pupils.
The sums appropriated to sustain this mission were, for 1851, $22,000;
for 1852, $26,000; for 1853, $32,957; and for 1854, $32,957. This
liberality is sufficiently expressive of the confidence of the Methodist
Church in Liberia. The Report of the Board of Managers, for 1851, says:
“All eyes are now turned toward this New Republic on the Western coast
of Africa, as the star of hope to the colored people, both bond and
free, in the United States. The Republic is establishing and extending
itself; and its Christian population is in direct contact with the
natives, both Pagans and Mohammedans. Thus the Republic has, indirectly,
a powerful missionary influence, and its moral and religious condition
is a matter of grave concern to the Church. Hence, the Protestant
Christian missions in Liberia, are essential to the stability and
prosperity of the Republic; and the stability and prosperity of the
Republic are necessary to the protection and action of the missions. It
will thus appear, (concludes the Report,) that the Christian education
of the people, is the legitimate work of the missions.”
Governed by these considerations, the Methodists have erected a seminary
building, in Monrovia, at a cost of $10,000, which is now affording
instruction to youth in the higher departments of science and
literature.
The Report for 1853,[7] speaks still more encouragingly of the mission
in Liberia. It says:
“The value of this mission is, perhaps, inconceivable: it not only
dispenses the word of life to the people, but it contributes largely to
the maintenance of good morals and good order in the Republic, and thus
strengthens and assists in preserving the State. In this way it
indirectly contributes to make the Republic of Liberia a steady light,
beckoning the free colored people of this country to a land where they
can be truly free and equal, and where only they can be truly men and
govern themselves. The mission is thus assisting the State to give a
triumphant answer to our Southern States when they ask, If we set the
slave population at liberty, where can they go and be free and
prosperous? This is a result of immense value. It probably contains the
solution of the question of American slavery—that great mystery of
iniquity which dims the otherwise resplendent light of our glorious
Republic. And yet, further, this African mission in the Republic of
Liberia is a steady and shining light to the western portions of Africa,
where now reign the most degrading, cruel, and destructive superstitions
to be found in the world. Until within a quarter of a century past, many
thousands of human victims have been sacrificed annually, in their cruel
and dark religious rites, within sight of the coast; and not very far
removed from the coast these sacrifices still continue, to an extent of
which it makes one shudder to think, much less to behold. Can the Church
waver in her support of such a mission on the Western coast of Africa?
She will not.”
By order of the General Conference, Bishop Scott made an official visit
to Liberia, at the close of 1852, and returned in April, 1853—having
spent seventy days in the Colonies. He represents the spiritual
condition of the Mission as, generally, healthy and prosperous; and the
work as going steadily onward. In relation to the civil and social
condition of the Colony, the Bishop bears the following testimony:
“The government of the Republic of Liberia, which is formed on the model
of our own, and is wholly in the hands of colored men, seems to be
exceedingly well administered. I never saw so orderly a people. I saw
but one intoxicated colonist while in the country, and I heard not one
profane word. The Sabbath is kept with singular strictness, and the
churches crowded with attentive and orderly worshipers.”[8]
But, as regards the missions among the natives, the Bishop says, very
little indeed has been done—much less than the friends of the mission
seem to have good reason to expect—much less than he himself expected.
The result of his inquiries is by no means flattering, and he felt, and
feared that the Board would feel, disappointed. These results, however,
he says, are not due to any want of faithfulness on the part of the
missionaries; as other denominations have not been more
successful—perhaps not quite so much so—but are the result of the
peculiar condition of the native population. These peculiarities will be
noticed under the head of the native missions.
THE AMERICAN BAPTIST MISSIONARY UNION, commenced its mission in Liberia,
in 1822, under the care of the Rev. Lot Carey and the Rev. Collin Teage;
who had been ordained to the ministry, in Richmond, Virginia, January,
1821. They were both colored men, and possessed of much intelligence and
energy. They commenced their labors in Monrovia, in the infant colony of
Liberia, and founded a Church during the first year. Lot Carey was
chosen pastor of the Church, and Mr. Teage removed for a time to Sierra
Leone. “In the performance of his duties as a missionary, Mr. Carey
evinced remarkable energy and faithfulness. He was born a slave in
Virginia, but many years before leaving Richmond he had purchased his
freedom and that of his two children, and had acquired the rudiments of
a superior education, and proved himself worthy of the highest trusts in
the business with which he was charged. On the pestilential shores of
Africa he soon found occasion for all the knowledge he had acquired,
both among his fellow emigrants and the rude barbarians from the
interior with whom they became associated. By his acquaintance with
medicine, he healed their maladies; by his sagacity in civil affairs, he
settled their disputes and aided in the organization of their infant
society; and by his earnestness and power as a preacher, he commended
the Gospel to their hearts and consciences with unusual success.”[9]
In 1825, the Rev. Calvin Holton, a white man, went out as a missionary,
but died almost immediately after his arrival. “The mission continued to
be sustained by Mr. Carey, with the aid of two or three pious assistants
from among the emigrants. The resources by which it was kept alive were
supplied almost entirely by his own efforts, as the funds which were
furnished by the Board were of necessity at this time exceedingly
limited. The labors of the mission were bestowed upon the emigrant
colonists, and also, as far as possible, upon the natives of the
country, who had either been rescued from slave-ships and settled upon
the coast, or had voluntarily come in from the neighboring wilderness to
join the colonies of their more civilized brethren. Mr. Carey in this
manner preached and maintained schools at Monrovia, and also at Grand
Cape Mount, among the Veys, one of the most powerful and intelligent of
the tribes on the coast. At these and other settlements he was the life
and soul of nearly all the religious efforts and operations that were
carried on. He preached several times every week, superintended schools
both for religious and secular instruction,—in some of which he taught
himself,—traveled from one settlement to another, and watched with
constant vigilance and unremitting care over all the spiritual and the
social interests of the colonists.
“In September, 1826, he was unanimously elected vice-agent of the
colony, and on the return of Mr. Ashmun to the United States, in 1828,
he was appointed to discharge the duties of Governor in the interim—a
task which he performed during the brief remnant of his life with
wisdom, and with credit to himself. His death took place in a manner
that was fearfully sudden and extraordinary. The natives of the country
had committed depredations upon the property of the colony, and were
threatening general hostilities. Mr. Carey, in his capacity as acting
Governor, immediately called out the military forces of the colony, and
commenced vigorous measures for repelling the assault and protecting the
settlements. He was at the magazine, engaged in superintending the
making of cartridges, when, by the oversetting of a lamp, a large mass
of powder became ignited, and produced an explosion which resulted in
the death of Mr. Carey and seven others who were engaged with him. In
this sudden and awful manner perished an extraordinary man,—one who in a
higher sphere might have developed many of the noblest energies of
character, and who, even in the humble capacity of a missionary among
his own benighted brethren, deserves a prominent place in the list of
those who have shed luster upon the African race.
“At the period of Mr. Carey’s death, the Church, of which he was the
pastor, contained 100 members, and was in a highly flourishing
condition. It was committed to the charge of Collin Teage, who now
returned from Sierra Leone, and of Mr. Waring, one of its members, who
had lately been ordained a minister. The influences which had commenced
with the indefatigable founder of the mission continued to be felt long
after he had ceased to live. The Church at Monrovia was increased to 200
members, and the power of the Gospel was manifested in other settlements
of the Colonization Society, and even among the rude natives of the
coast, of whom nearly 100 were converted to Christianity and united with
the several churches of the colony.”[10]
In December, 1830, Rev. B. Skinner, a white man, with his wife and two
children, reached Monrovia, to take charge of the mission. They were all
seized with the African fever, soon after landing, and Mrs. Skinner and
the children died. Mr. S. so far recovered as to embark for home, in
July following, but died the twentieth day of the passage.
In 1834, Dr. Skinner, the father of the missionary, went out as a
physician, and was afterward appointed governor of the colony. Soon
after his arrival, he recommended the Baptist Board to establish their
mission, for the benefit of the natives, among the Bassa tribe.
In 1835, two other white men, Rev. G. W. Crocker, and Rev. Mr. Mylne,
were sent out to the Bassas. Mrs. Mylne, who had accompanied her
husband, died in a month, and Mr. M., after laboring nearly three years,
was forced, by ill health, to return to the United States. Mr. Crocker
continued his labors, and was married, in 1840, to Miss Warren, who had
gone out as a teacher. She died soon afterward, and the declining health
of Mr. Crocker compelled him to leave for the United States.
In 1838, two years before Mr. Crocker left, he had been joined by Rev.
Ivory Clarke and wife, whites, who continued to occupy the station, and
labored with great success for several years.
In December, 1840, Messrs. Constantine and Fielding, with their wives,
all whites, reached the Bassa mission. Mr. and Mrs. F. both died in six
weeks; and Mr. and Mrs. C. were so much debilitated by the fever that
they were compelled to return home in 1842.
In 1844, the health of Mr. Crocker had become so far restored, that he
resolved to return to Africa; and, having been united in marriage to
Miss Chadbourne, he sailed for Liberia, but died two days after landing.
“Thus fell, in the midst of high raised hopes, and at an unexpected
moment, a missionary of no common zeal and devotion to the cause.”[11]
On the death of Mr. Crocker, his widow attached herself to the mission,
and labored for its advancement for two years; when the wreck of her
constitution, under the influence of the climate, compelled her to
abandon the work, in 1846, and return home.
In 1848, Mr. Clarke and his wife found their constitutions so completely
shattered, and their strength so nearly exhausted, that they left the
mission to return to the United States. But he had tarried at his post
too long; death overtook him on the passage, and the sea supplied him a
grave.
Thus, after thirteen years’ labor, and the sacrifice of a noble band of
martyrs to the cause of African redemption, was the Bassa mission left
without a head, except so far as it could be supplied by the native
converts. Amongst them, there was one preacher and four teachers, who
kept up the organization of the little church, and continued the
schools.
It was not until 1852, that the Board had any offers of missionaries for
Bassa, to supply the place of those who had fallen or retreated. In that
year, however, Rev. J. S. Goodman, and Rev. W. B. Shermer, and their
wives, offered themselves to the Board, and were accepted. They set sail
November 27, 1852, and were accompanied by Mrs. Crocker, who longed to
return to the mission and devote her life to the service of her Lord and
Master.
This Mission family was permitted to reach its field of labor in safety;
but recent information brings the painful intelligence of the death of
Mrs. Crocker and Mrs. Shermer; and that Mr. Shermer himself, had also
been very ill, and had left Africa to return home by way of England. In
writing from London, under date of January 13, 1854, he says: “That
during the past twelve months, six missionaries of different
denominations have died, and eight have been and are obliged to return
to America; all of whom had gone to Africa within the last year. This is
indeed a fearful mortality among African missionaries. Yet God has a
people there, and if the white man can not live to evangelize them, he
can and will raise up other agencies. Educated colored men, in all
probability, must and will be the only instrumentality employed in the
conversion of Africa.”[12]
The mission, before the recent deaths, consisted of 2 stations, 2
missionaries, 4 female assistants, and 4 native assistants. Its Church
has 16 members; and it has 2 day-schools with 36 pupils, and 2
Sabbath-Schools with 60 pupils.
THE FOREIGN MISSIONARY BOARD OF THE SOUTHERN BAPTIST CONVENTION, came
into existence in 1845. Its organization was a result of the differences
of opinion, on the subject of slavery, among the members of the American
Baptist Missionary Union. The Liberia Churches, which were founded by
Lot Carey, Collin Teage, and their successors, connected themselves with
the Southern Board, while Bassa, alone, continued its adherence to the
Northern Board. This arrangement gave the Southern Board, at once, a
strong missionary force in Liberia; and the mission has continued to
prosper under their supervision. At present, it is composed of 13
stations, 19 missionaries and teachers, 11 day-schools, 400 scholars,
and 584 communicants. As far as we can learn, all these missionaries are
colored men.
The Board proposes to occupy three stations in Central Africa, by six
missionaries, four of whom are already secured, and have departed for
their field of labor. The mission field in Africa, is represented as
very important and very inviting, both on account of the constantly
increasing emigration from the United States, and the facilities enjoyed
for the evangelization of the heathen tribes. During the meeting of the
Convention at Baltimore, in June, 1853, the advantages of Central Africa
were discussed at length; and the Rev. T. J. Bowen,[13] who had explored
the field, delivered an address, in which he spoke particularly of
Yoruba, as a country with a delightful climate, apparently healthy, and
moderately fertile. The people, he said, are far above savages, polite
in their manners, quite intelligent, and dwelling in walled cities, some
of which cover an area as large as the city of New York. They are
prepared by their religion, he conceives, to appreciate the value of the
great Sacrifice and Mediator, Jesus, and are willing and anxious to hear
the Gospel; and some of them, during his short stay of eight weeks, gave
evidence of a change of heart and of faith in Christ. He was the first
white man who had visited some parts of that country; and “his narrative
was at once surprising and encouraging.”
THE PRESBYTERIAN BOARD OF MISSIONS, (O. S.,) sent their first
missionaries to West Africa, in 1833. The Rev. J. B. Pinney was the
pioneer in this mission. In the earlier years of its existence, it was
greatly interrupted and retarded by the sickness or death of its
missionaries; but within the last few years its prospects are more
encouraging. In 1837, attempts were made to establish missions among the
natives, and the efforts continued throughout a series of years. Much
labor and several valuable lives were sacrificed in the work, and the
only remaining fruit is a single station, at Settra Kroo, with a small
school for native children. In 1850, a new mission to the natives was
commenced at Corisco Island, which, thus far, is very promising.
The mission in Liberia, for colonists and natives, was the first
established and has been more prosperous. It now embraces 116 church
members, 2 ordained ministers and 1 licentiate, 3 congregations, and
flourishing Sabbath-schools. The day-schools are well attended, by both
colonists and natives. The Board, 1852, sent out the Rev. D. A. Wilson,
a white man, of finished education, to take charge of the Alexander High
School, and raise it to the grade of a college. At Monrovia, the press
for admission into the English school of Mr. James, is represented as so
great, that it had been found almost impossible to keep the number as
low as fifty scholars—the number had averaged 70, and in consequence of
the inadequacy of teachers, the progress of the pupils had been less
rapid than, under other circumstances, must have been the case.
The Board urges the necessity of multiplying the number of educated
ministers and teachers in Liberia; and offers, as an argument in favor
of that field, and the one on Corisco Island, that these missions are
likely soon to yield abundant fruits of Gospel culture. The following is
the closing sentence of the Report: “Their past and touching history;
their sphere of labor on a continent so benighted, and yet separated
from this country only by the Atlantic; and the residence among us of so
many of the children of Africa, many of whom are in the communion of our
churches;—all seem to direct a large share of the missionary strength of
our body to be employed hereafter in connection with these missions, and
in the general field of labor to which they are doors of entrance.”
The Mission of the AMERICAN PROTESTANT EPISCOPAL CHURCH, in Liberia, was
regularly commenced in the year 1836, at Cape Palmas. It now embraces 6
clergymen, including Bishop Payne. A high school has been established
for training colonist teachers and missionaries. Connected with this
school are 5 candidates for orders, 3 of whom are natives. The number of
youth in this school at present, is 10; who are supported at the expense
of the mission. The children of the colonists, to the number of 15 or
20, are admitted as day scholars. A female colonist day school is also
in operation, with an attendance of 45 to 50 children. The mission
includes 4 stations, at all of which native boarding-schools are, or
have been, maintained with some good degree of regularity. The average
attendance of scholars here has been over 100, and the number instructed
in the way of salvation at least 1,000. Day-schools are and have been
taught, in which many heathen children have learned to read, and also
acquired that knowledge which maketh wise unto salvation.
Sunday-schools, composed of boarding scholars, and children from heathen
towns, have been another means of good. The Gospel has been, and is
still, preached to nearly the whole Grebo tribe, numbering a population
of some 25,000; besides which, a congregation in Maryland, in Liberia,
has been supplied with stated services. More than 100 have been admitted
to baptism, or having previously received this rite, been enrolled as
communicants of the Church. Some of these have apostatized, others have
died in the faith; while about 80 still remain members of the Church
militant. The Grebo dialect has been reduced to writing, and many
portions of the Scriptures, and other books, published in it. A printing
press is in operation, from which, besides other publications, a small
Missionary paper is issued. It should be named, as one of the most
important fruits of the Mission, that a wide-spread conviction of the
truth of Christianity has been produced in the native mind, and an
expectation that, at no distant time, it must supersede the religion of
the country.[14]
Such is the prosperous condition of this mission, that the Rev. John
Payne, long at its head, was, in 1850, appointed a Missionary Bishop for
Africa. He is a white man, highly educated, and eminently qualified for
the sacred office to which he has been chosen. Since entering upon his
duties, the agencies for extending the mission have been greatly
increased. A station has been commenced at Monrovia, under the care of a
colored clergyman, formerly of New York city, whose education was
finished in England; and a large additional force of white missionaries
has been sent out to occupy other posts. The foundation of an Orphan
Asylum, to cost $2,000, has been laid at Cape Palmas; and the funds to
erect two church edifices have been supplied to the Bishop. Of the white
missionaries, one male and one female have recently died; in other
respects the prospects of the mission are very encouraging.
Mrs. Payne and one of the other ladies of the mission, have returned
during the last year, to recruit their health.
In speaking of the necessity of extended effort in the Republic of
Liberia, the Bishop makes this important statement: “It is now very
generally admitted, that Africa must be evangelized chiefly by her own
children. It should be our object to prepare them, so far as we may, for
their great work. And since colonists afford the most advanced material
for raising up the needed instruments, it becomes us, in wise
co-operation with Providence, to direct our efforts in the most
judicious manner to them. To do this, the most important points should
be occupied, to become in due time radiating centers of Christian
influence to Colonists and Natives.”[15]
THE AMERICAN CHRISTIAN MISSIONARY SOCIETY, sent a missionary to Liberia,
in November, 1853. The Christian Church has several of its members in
that Republic, as Colonists. The missionary now sent is a colored man,
and will not only look after their spiritual interests, but attempt the
performance of missionary labor in general. His name is ALEX. CROSS; and
he was a slave until within a short time of his having been appointed to
the mission work. The friends of the cause in Kentucky, where he lived,
purchased him and offered him to the Society—his master generously
accepting half his value as a servant. His wife and child were free, and
accompanied him to Liberia. Mr. Cross is a man of more than ordinary
talent; and with such additional education as he can obtain at Monrovia,
he must make a useful man.
THE ASSOCIATE REFORMED SYNOD OF THE SOUTH, have resolved on establishing
a mission in Liberia; and have four native boys in the course of
instruction, at the expense of the Synod, in the school of Mr. Erskine,
at Kentucky, in Liberia. The Synod entered upon this work, a few years
since, with earnestness and energy, but have met with many serious
obstacles in the accomplishment of their purpose.
This closes our inquiries into the condition of the missions in Liberia.
A remark or two, only, need be offered as to its social and civil
condition. The citizens of the Republic are colored men, and enjoy a
perfect equality under its constitution. They possess all the attributes
of sovereignty, enacting and administering their own laws; but in
purchasing territory from the African kings, the right of sovereignty
and of soil is acquired, not to exclude the native people from the
lands, but, as they adopt habits of civilization, to put them in
possession of fee simple titles to their homes, on the same conditions
allowed to the colonists.
By the influence of the colony over the native tribes, and the terms of
its treaties with them, it has abolished human sacrifices, and the
trials for witchcraft within its jurisdiction; driven the traffic in
slaves from more than 600 miles of coast; exerted a controlling
influence in suppressing native wars; and affords protection to 300,000
people, now within its purchased territory, or in treaty with the
Republic.
The history of a single case will illustrate the manner in which Liberia
exerts her influence in preventing the native tribes from warring upon
each other. The territory of Little Cape Mount, Grand Cape Mount, and
Gallinas, was purchased, three or four years since, and added to the
Republic.[16] The chiefs, by the terms of sale, transferred the rights
of sovereignty and of soil to Liberia, and bound themselves to obey her
laws. The government of Great Britain had granted to Messrs. Hyde, Hodge
& Co., of London, a contract for the supply of laborers, from the coast
of Africa, to the planters of her West India colonies. This grant was
made under the rule for the substitution of _apprentices_,[17] to supply
the lack of labor produced by the emancipation of the slaves. The agents
of Messrs. Hyde, Hodge & Co., visited Grand Cape Mount, and made an
offer of $10[18] per head to the chiefs, for each person they could
supply as _emigrants_ for this object. The offer excited the cupidity of
some of the chiefs; and, to procure the emigrants and secure the bounty,
one of them, named Boombo, of Little Cape Mount, resorted to war upon
several of the surrounding tribes. He laid waste the country, burned the
towns and villages, captured and murdered many of the inhabitants,
carried off hundreds of others, and robbed several factories in that
region, belonging to merchants of Liberia. On the 26th of February,
1853, President Roberts issued his proclamation enjoining a strict
observance of the law regulating passports, and forbidding the sailing
of any vessel, with emigrants, without first visiting the port of
Monrovia, where each passenger should be examined as to his wishes. On
the first of March the President, with 200 men, sailed for Little Cape
Mount, arrested Boombo and 50 of his followers, summoned a council of
the other chiefs at Monrovia for his trial on the 14th, and returned
home with his prisoners. At the time appointed, the trial was held,
Boombo was found guilty of “_High Misdemeanor_,” and sentenced “to make
restitution, restoration, and reparation of goods stolen, people
captured, and damages committed: to pay a fine of $500, and be
imprisoned for two years.”[19] When the sentence was pronounced, the
convict shed tears, regarding the ingredient of imprisonment in his
sentence, to be almost intolerable. These rigorous measures, adopted to
maintain the authority of the Government and majesty of the laws, have
had a salutary influence upon the chiefs. No outbreaks have since
occurred, and but little apprehension of danger for the future is
entertained.
The missionaries and teachers in Liberia, are nearly all colored men,
and citizens of the Republic, who yield a cordial support to its laws,
and enjoy ample protection under its government. These missionaries have
the control of the schools and churches; and, consequently, they possess
the entire direction of the intellectual, moral, and religious training
of the youth. Liberia, therefore, may be denominated a _Missionary
Republic_. And such is the influence the colony has exerted over the
natives, that their heathenish customs and superstitions are fast
disappearing before the advancing Christian civilization. In the country
of Messurado, including the seat of government, there no longer exists a
single temple of heathen worship.[20]
The religious and educational statistics of Liberia are not complete,
but are sufficient to show, that the different churches have more than
2,000 communicants; the Sabbath-schools more than 1500 children, of whom
500 are natives; while in the day-schools there are not less than 1,400
pupils.
Of the _white_ missionaries who entered the field in Liberia, during the
first thirty years of its existence, but two or three remained at the
close of that period—all the others having died or been disabled by the
loss of health. Take, as an example, the Episcopal Mission. _Twenty_
white laborers, male and female, entered that mission, up to 1849, of
whom only the Rev. Mr. Payne and his wife, and Dr. Perkins remained. All
the others had fallen at their posts or been forced to retreat. Take
that of the Presbyterian Board also: Of _nineteen_ white missionaries,
male and female, sent out, up to May, 1851, _nine_ had died, _seven_
returned, and _three_ remained; while of _fourteen_ colored
missionaries, male and female, employed, but _four_ have died, and _one_
returned on account of ill health. Take the Methodists likewise: Of the
_thirteen_ white missionaries sent out, _six_ had died, _six_ returned,
and _one_ remained, in 1848; while of _thirty-one_ colored missionaries
employed by this church, only _seven_ had died natural deaths, and
_fourteen_ remained in active service. The extent of this mortality
among the white missionaries will be comprehended, when it is stated,
that their average period of life, up to nearly the last named date, has
been only two years.[21] The mission work in Liberia, therefore, has
necessarily fallen into the hands of colored men; and, thus, the
Providence of God has afforded to that race an opportunity to display
their powers, and to show to the world what, under favorable
circumstances, they are capable of achieving.
In relation to the influence exerted by Liberia, on the cause of African
Missions, BISHOP SCOTT testifies as follows:
“In my judgment, the bearing of African Colonization on the cause of
Christian Missions, in that vast peninsula of darkness and sin, ought to
be sufficient, in the absence of every other consideration, to secure
for that great enterprise, the warm and steady support of every lover of
Christ.”[22]
If, then, a Colony of colored men, beginning with less than 100, and
gradually increasing to 9,000, has, in 30 years, established an
Independent Republic amidst a savage people; destroyed the slave trade
on 600 miles of the African coast; put down the heathen temples in one
of its largest counties; afforded security to all the missions within
its limits; and now casts its shield over 300,000 native inhabitants;
what may not be done in the next 30 years, by Colonization and Missions
combined, were sufficient means supplied to call forth all their
energies?