director of the new Children's Bureau which has been established by the national Government.

Nor are we to suppose that the benefits of the system are confined to the poor and outcast who directly profit by its efforts. It is generally agreed among settlement workers that one of the most important results of their efforts is to be seen in the reaction upon the educated classes. Well-informed observers have not unfrequently noted the effect of the settlement spirit and method upon the whole attitude of thoughtful people toward the profound problems of American democracy and of American cosmopolitanism. There is no doubt that the settlements have produced a striking change in the outlook of the colleges and universities, which are no longer dominated by that exclusive intellectualism which surprised Thomas Hughes and other socially-minded English visitors.

It is perhaps a sign of substantial achievement that American settlements have of recent years been the object of a considerable body of criticism. It is questioned whether, on account of their necessary financial dependence upon the rich, they can expect to have a significant rôle in the midst of the further developments of industrial democracy. It is often thought that municipal action will accomplish, upon a broader and far more comprehensive basis, the ends at which the settlements now aim. It is said that the settlements are no longer in the lead of progress, but are content to drop back into an attitude of mere eclectic philanthropy. The fundamental answer to all these objections is that, whatever may ultimately happen to the individual settlementhouses, a new spirit and a new method in the organisation of the common life have been developed; that this spirit and this method are spreading everywhere in city, town and open country; and that the settlement will in the end have been one of the profoundest influences in training the rank and file of democracy, rural as well as urban, to meet and solve, not in the bitterness of class hatred, but in the compact loyalty of an organic homogeneous nation, the great common issues which the national life shall evolve.

ROBERT A. WOODS.

Art. 11. THE ISSUES OF KIKUYU.

1. Ecclesia Anglicana. An Open Letter. By Frank, Bishop of Zanzibar. Third Impression. London: Longmans, 1913.

2. The Kikuyu Conference. A Study in Christian Unity. By J. J. Willis, Bishop of Uganda. London: Longmans, 1914.

3. Proposals for a Central Missionary Council of Episcopal and Non-episcopal Churches in East Africa. By Frank Weston, D.D., Bishop of Zanzibar. London: Longmans, 1914.

4. A History of Protestant Missions. By Gustav Warneck. Third English Edition. Edinburgh and London: Oliphant, 1906.

5. Eighteen Years in Uganda and East Africa. By Alfred R. Tucker, Bishop of Uganda. London: Arnold, 1908.

6. History of the Universities' Mission to Central Africa. By A. E. M. Anderson-Morshead. New and Revised Edition. London: U.M.C.A., 1909.

7. Report of the U.M.C.A. for 1913. London: U.M.C.A., 1909.

8. Report of the Foreign Mission Committee to the General Assembly of the Church of Scotland. Given in by the Rev. J. N. Ogilvie, D.D., Convener. May, 1914.

And other works.

THE first great forward movement in the evangelisation of East Africa was due to an act of comity in Missions. In 1857 David Livingstone, a Scottish Presbyterian in the service of the London Missionary Society, appealed to the Universities to send out some of their best men as missionaries. 'I go back to Africa,' he said, 'to make an open path for commerce and Christianity; do you carry out the work which I have begun.' The appeal made at such a time could be addressed only to the Church of England, for the degrees and honours of the two Universities were then open only to those in communion with her, and very few Nonconformists were to be found at Oxford or Cambridge. Livingstone, moreover, knew quite well what he was about. It is deplorable,' he said, that one of the noblest of our

missionary societies, the Church Missionary Society, is compelled to send to Germany for missionaries, whilst other societies are amply supplied. Let this stain be wiped off.' The great Scotsman was as good as his words. Four years later, at the beginning of 1861, the first contingent of the Universities' Mission to Central Africa reached the mouth of the Zambesi. It consisted of Bishop C. F. Mackenzie, his sister, three clergymen and three laymen. They were not left to find their way into the centre of Africa as best they could. Livingstone the Presbyterian acted as guide to the Episcopalian party in navigating the river and penetrating the jungle, until the Bishop reached his goal-Magomero in the Shiré Highlands.

But co-operation was not limited to the practical work of association in African travel. Bishop Mackenzie wrote:

'Livingstone and his party come to our ordinary services. We have on board Morning Prayer and sermon on Sunday morning, and every morning and evening the reading of ten or twelve verses and a few of the collects. On Whitsunday I proposed having the Litany, and asked Livingstone whether he thought it would weary the sailors. He said, "No; he always used it himself." We have always had it since. They all attend Holy Communion.'

Mackenzie did not long survive his landing in East Africa. His successor, Bishop Tozer, changed the base of the U.M.C.A. from the mouth of the Zambesi to the island of Zanzibar; but it could never be forgotten that the principle of missionary co-operation had been nobly illustrated by the help given by a Presbyterian to an Episcopal venture. On the other hand, the want of 'Comity in Missions' was sadly illustrated by the events of a few years later in Uganda. A party of C.M.S. missionaries arrived at the court of King Mtesa in July, 1877. This bold step aroused the Bishop of Algiers (afterwards known as Cardinal Lavigerie), who despatched to Uganda some members of the Mission of the White Fathers, an Order which he had himself established.* The result might have been easily foreseen. The first

*H. H. Johnston, Uganda Protectorate,' i, 223.

collision (in 1879) between the two Christian parties took place at a service conducted by Mr Mackay of the C.M.S. at the court of King Mtesa. M. Lourdel and others of the French mission were present, but refused to take part in the service. The King demanded the reason of this conduct; and a dispute between the two parties took place.

'I could not (writes Mackay) but feel sorry for the king and all present. This feeling of hopeless bewilderment made them say, "Every white man has a different religion.” "How can I know what is right?" Mtesa asked. They went home and so did I. It is with a heavy heart that I think of the trouble now begun.'

The trouble was indeed serious. The Christians of Uganda, henceforth, were divided, some attaching themselves to the C.M.S., and others to the French Mission. The tragedy reached its climax on January 24, 1892, when in a great anti-English movement an attack was made on the Government fort at Kampala, and Captain Lugard, the Resident, was obliged to use his machine guns. The adherents of the C.M.S. fought for the British, those of the French Fathers against them. Many lives were lost and much destruction was wrought at the capital, Mengo.

On April 1, 1893, the British Government, represented by Sir Gerald Portal, Consul-General at Zanzibar, took over the administration of the Uganda Protectorate from the Imperial British East African Company. Sir Gerald at once devoted himself to settling questions outstanding between the English and French parties, using the services of Bishop Tucker of the C.M.S. and Mgr Hirth of the Roman Mission. A working agreement was obtained on the political side, and the ConsulGeneral then attempted to obtain some measure of comity between the two Missions. Could they not agree as to separate spheres of missionary work?* At once the difficulties of the situation manifested themselves. Bishop Tucker replied, 'Our commission from our Lord to preach the Gospel to every creature forbids any such arrangement.' The Roman Bishop for his part

* 'Eighteen Years in Uganda,' i, 268.

declared that the Vatican would never sanction such a proposal. Pressed by Sir Gerald, the two Bishops refused to do more than state their present intentions. Mgr Hirth did not intend to work eastward, nor did Bishop Tucker intend to work westward. No formal agreement was made, but the suggestion of a working understanding no doubt reduced for the time the danger of further collisions. A previous conference between the English Bishop and the French Father Superior (Père Brad) held in 1890 had had little effect.

The success of the English and French Missions to Uganda stands in startling contrast with the relative failure to evangelise the tribes dwelling on the road, 700 miles long, which leads from the Port of Mombasa on the Indian Ocean to the entrance to Uganda at the north-east corner of the Victoria Nyanza. At Mombasa C.M.S. work had been started in 1844 by J. L. Krapf, but of direct missionary 'results' in conversions there was little to show. His own Society was not able to extend its work further. In a spirit of comity, however, he helped the United Methodists, in 1862, to establish a mission near Rabai on the mainland. This mission met with disasters from sickness and war, but by 1904 it had gathered about 1000 Christians at seven stations.* In 1877, however, when the C.M.S. mission to Uganda was started, there was no line of Christian communications to connect the new mission with the coast at Mombasa. The establishment of so long a line was a very difficult business, and it was not effected by the unassisted efforts of the C.M.S. In 1891 an industrial mission was founded by Scotsmen at Kibwezi, about 100 miles from Mombasa, and in 1898 it was moved still further inland to the Kikuyu Highlands, nearly midway between the Indian Ocean and the Victoria Nyanza.

The Scottish Mission was by no means too early in the field. The Uganda Railway was being built in the closing years of the 19th century; and on December 20, 1901, the first locomotive reached Kisumu on the Victoria Nyanza. This meant of course an increasing influx of Europeans, good and bad, and a great risk that the natives would be contaminated with the wrong kind of civilisation. It

*Protestant Missions,' p. 263.