Noble Deeds of the World's Heroines Part 6

When, in the year 1900, the anti-foreign feeling in China culminated in the ma.s.sacre of defenceless men and women, the three missionaries whose names head this chapter were working in the city of Ta-ning. The inhabitants of this little city among the hills had always treated the missionaries with kindness, and it was not until Boxer emissaries arrived and stirred up the people by spreading untruths concerning the reason of the foreigners' presence in China, that a change occurred in the behaviour of some of them.

The news of the Boxer rising was soon carried to the three ladies at Ta-ning; but it was not until July 12 that, at the earnest entreaty of the native pastor, Chang Chi-pen, they left the city to take shelter in one of the villages high up in the mountains. They started at 7.30 in the morning, and, travelling through the heat of the day, arrived at Muh-ien, where they were welcomed by the inhabitants, both native Christians and unconverted, with kindness. The knowledge that two lady missionaries had recently been murdered at Hsiao-i made the inhabitants of this hill-village anxious to show kindness to the three ladies who had come to seek shelter among them. They gave them food, which although not very palatable to Europeans was the best to be had, and provided them with lodging.

The following day was pa.s.sed peacefully. Native friends came out from Ta-ning, bringing the comforting a.s.surance that there were no signs of the Boxers coming in pursuit of the fugitives. They told the missionaries that eighteen warships belonging to various nations had arrived, but had gone aground near Fuh-Kien. The news of the arrival of these vessels naturally caused satisfaction to the three missionaries, and made them believe that the Boxer rising would soon be quelled.

Sunday, July 15, was a very happy day. Native Christians came in from the neighbouring villages, and the old pastor, Chang Chi-pen, had stolen out from Ta-ning. A service was held, and afterwards the missionaries were overwhelmed with invitations to take up their residence in various villages where they would be, they were a.s.sured, perfectly safe from the Boxers. 'It was really worth while being in such a position, to see how loyal the Christians were to us,' May Nathan wrote in her diary.[1] 'We are certainly in a better position than most other foreigners, being amongst such simple, loyal, G.o.d-fearing men.'

The following morning, soon after breakfast and prayers, a boy arrived from Ta-ning with the unpleasant news that 500 soldiers, who were in sympathy with the Boxers, had entered the city. The inhabitants at once urged the ladies to flee to a more distant village, and, taking up their Bibles, the missionaries started off quickly, with a native Christian for their guide. Rain fell heavily, and they arrived at their destination, Tong-men, wet to the skin. Food was given them, and in the afternoon they lay down and slept in a shed full of straw. The natives were determined, however, that they should have a better place in which to pa.s.s the night, and prepared a cave for them, spreading clean mats on the brick beds. But, late in the afternoon, a Christian, whom the missionaries had sent to Ta-ning to obtain information concerning the movements of the soldiers, returned with the pleasing news that there were none in the city, nor had any been there.

Thankful that the alarm had been a false one, the three missionaries, one feeling somewhat unwell, trudged back to the Muh-ien, and refreshed themselves with tea. Throughout the day, or rather from breakfast until their return after dark, they had drunk nothing, tea, strange to say, being an unknown luxury in the place where they had sought temporary shelter.

On the following day soldiers did enter Ta-ning, but as an official despatch arrived almost at the same time instructing the yamen to protect foreigners, the three ladies decided not to remove from Muh-ien. This proclamation, a copy of which was brought to the missionaries, stated that all foreigners who remained quietly at their stations would be unmolested, and was a great improvement on the previous one, which ordered that foreigners were to be exterminated.

The arrival of the allied forces had of course made the Chinese deem it advisable to withdraw the former proclamation.

Nothing occurred during the next two days to make the missionaries think that they were in immediate danger of being ma.s.sacred. They spent the time in reading, sewing and talking to the sympathetic people who called on them. But on the third day they received the sad information that seven of their missionary friends had been murdered on July 16.

'Oh, it is sad, sad,' May Nathan wrote in her diary, 'such valuable lives; and who will be the next? Perhaps we shall, for why should we be spared when, for my own part, I know that the lives of those who have gone were so much more valuable than mine? I don't want to die, and such a death; but if it comes, well, it will be for a little, and after, no more sorrow--no pain. Day by day we are without knowledge of what news may come! Darling mother, don't be anxious whatever news you may hear of me. It will be useless in the eyes of the world to come out here for a year, to be just getting on with the language and then to be cut off. Many will say, 'Why did she go? Wasted life!'

Darling, _No_. Trust; G.o.d does His very best, and never makes mistakes. There are promises in the Word that the Lord will save His servants, and deliver them from the hands of evil men. Dear, it may be the deliverances will come through death, and His hands will receive, not the corruptible, but the incorruptible, glorified spirit.'

Early the following morning, just as they were about to begin breakfast, a friendly Chinaman arrived, with the warning, that a party of Boxers was coming up the mountains and searching everywhere on the way for them. Instant departure was imperative, so, s.n.a.t.c.hing up their Bibles and a few biscuits, they hurried off higher up the mountains, halting only for a few minutes among some native Christians, to deliver three short prayers. Their Christian guide hurried them onward when the last prayer was finished, and soon they were climbing up steep, unfrequented sheep-paths. A ruined temple on the top of a mountain was to be their hiding-place, and when they reached it, tired out, they lay down on the ground with stones for their pillows.

How long they remained hiding in this mountain-top temple is unknown.

Nor, as the last entry in May Nathan's letter is dated July 23, do we know the sufferings which they underwent during the next three weeks.

All that is certain is that, after wandering about the mountains, they were captured by the Boxers on August 12, and dragged to a temple near Lu-kia-yao, where, hungry and thirsty, they were compelled to spend the night surrounded by a mob of fiends. At day-break they were brought out and killed.

[1] _Last Letters and Further Records of Martyred Missionaries of the China Inland Mission_. Edited by Marshall Broomhall. (Morgan and Scott.)

MARY RIGGS AND THE SIOUX RISING

Of all the stories that have been written for young people none have been more popular than those describing adventures among the Red Indians of North America. Fenimore Cooper's books have delighted many generations of readers; but on much of the ground where that author's famous characters lived, hunted, fought and died, big towns have sprung up, and the Indians, driven to live in reservations and to become, practically, pensioners of the Government, have been shorn of nearly all their greatness.

When the white man gained the ascendency in North America there came a better opportunity for missionary work, and notable among those who went to labour among the Indians was Mary Riggs, who, with her husband, worked for thirty-two years among the Sioux--the Red Indians of Dakota.

She was born on November 10, 1813, at Hawley, Ma.s.sachusetts, her father being General Thomas Longley, who had fought in the war of 1812.

Evidently he was not a wealthy man, for Mary began her education at the common town school, where she had for her schoolfellows the children of some of the poorest inhabitants. Later, she attended better schools, and at the age of sixteen became a teacher in one at Williamstown, Ma.s.sachusetts. Her salary was only one dollar a week, but she gave her father the whole of her first quarter's earnings, as a slight return for the money he had spent on her education. After a time she obtained a better appointment at a school at Bethlehem, and while there she met Stephen R. Riggs, a young man who was studying for the Presbyterian ministry. They became engaged, and a few months later Stephen Riggs told his future wife that he should like to become a missionary to the Red Indians, among whom work had recently been started. She expressed her willingness to accompany him, and, therefore, he at once offered himself to the American Board of Commissioners for Foreign Missions, by whom he was accepted.

The young people were married on February 16, 1837, and about a fortnight later began their long journey to the Far West. Travelling was in those days, of course, very different from what it is now, and the young missionaries had to go by stage _via_ New York, Philadelphia, and across the mountains to Pittsburg until they came to the Ohio.

Snow, rain and mud made their journey by stage particularly unpleasant, but rest and comfort came on the steamer which bore them down the river.

On June 1, 1837, they arrived at Fort Snelling, near where the Minnesota joins the Mississippi. Here they remained until the beginning of September, living in a log-house, and learning the Dakota language with the help of a missionary who had been in the field for three years. From Fort Snelling they departed on September 5, 1837, for their destination Lac-qui-parle, travelling with two one-ox carts and a double wagon. On September 18 they arrived at the station to which they had been appointed, and received a hearty welcome from the two missionaries who had settled there some time before at the earnest request of a Lac-qui-parle trader. Lac-qui-parle was a small place, a mere collection of buffalo-skin tents, in which lived some 400 Red Indians. Mr. and Mrs. Riggs found a home in a log-house belonging to one of the other missionaries. Only one room could be spared them, and although it was but 10 feet wide and 18 feet long they made themselves comfortable. Mr. Riggs wrote as follows in his account of their work among the Sioux[1]: 'This room we made our home for five winters.

There were some hardships about such close quarters, but, all in all, Mary and I never enjoyed five winters better than those spent in that upper room. There our first three children were born. There we worked in acquiring the language. There we received our Dakota visitors.

There I wrote, and re-wrote, my ever-growing dictionary. And there, with what help I could obtain, I prepared for the printer the greater portion of the New Testament in the Dakota language. It was a consecrated room.'

When Mrs. Riggs and her husband took possession of their one-room home they had much difficulty in making it comfortable, as they had been unable to bring on their furniture and domestic utensils. One person, however, lent them a kettle, another provided them with a pan, and bit by bit they collected the most necessary articles.

In the East missionaries have never experienced a difficulty in obtaining servants, but in Dakota neither male nor female Sioux would enter the Riggs' service. Consequently Mrs. Riggs had to perform all the household duties. They bought a cow, but neither of them knew how to milk her. Both Mr. and Mrs. Rigg tried to perform the task, but not until the cow had experienced considerable discomfort did Mrs. Riggs become acquainted with the art. Washing clothes was a performance which filled the Sioux women with wonder, for they were in the habit of wearing their garments unwashed until they became too old to be worn any longer. Very soon they adopted the white woman's custom, and, becoming fond of standing over the washing-tub, they took to washing Mrs. Riggs' clothes as well as their own. For doing so they were, of course, paid.

The missionaries who had preceded the Riggs at Lac-qui-parle had not been very successful, if success be judged by the number of converts made. The native Church consisted of seven people, but before the Riggs had been there many months nine were added. Most of these were women, and it was they, and not the men, who a.s.sisted in the building of the first church at Lac-qui-parle.

When Mr. and Mrs. Riggs had worked for some time with success at Lac-qui-parle they removed to a new station--Traverse des Sioux. But four years later the news reached them that since their departure from Lac-qui-parle there had been a sad falling back into heathenism among the converts, and they hurried back to their old station. Backsliders were reclaimed, and the missionary work carried on with increased energy.

But the missionaries had much to contend with. The Indians were hard pressed for food, and occasionally shot the mission cattle. Grog shops had been opened in the neighbourhood, and many of the Sioux bought drink when they should have purchased provisions. Excited by the fire-water, the Indians were frequently riotous, and, although they never a.s.saulted the missionaries, it was clear that they might ma.s.sacre them. On one occasion Mrs. Riggs had a very unpleasant experience.

While her husband was away, twenty-six Sioux warriors paraded in front of mission house and fired their guns in the air. Mrs. Riggs was naturally somewhat frightened, until she found that they were not bent on murder and scalping. They had been searching for some Chippewas, but, having failed to find them, they fired their guns for practice.

Mr. and Mrs. Riggs continued their work with but few interruptions until 1862, when the Sioux rising occurred. It began in this way. The Sioux had a.s.sembled at Yellow Medicine to receive their annual allowance from the Government official. While distributing the allowance the official announced that the Great Father (President Lincoln) was anxious to make them all very happy, and would therefore give them, very shortly, a bonus. The Indians, having recently suffered greatly from want of provisions, were delighted at the prospect of an additional grant, and waited in the vicinity of the agency for its arrival. When it arrived the Sioux found to their dismay that it was a paltry gift of $2.50 a man. Their disgust and anger were increased by the knowledge that during the time they had been waiting for this insignificant present they could have earned from $50 to $100 by hunting. Unintentionally, a Government servant added fuel to the fire, and the Sioux, maddened, began their terrible ma.s.sacre of the scattered settlers.

The news of the rising was carried quickly to the Riggs by friendly Indians, who urged them to hurry away as quickly as possible to a place of safety. But the missionaries were not disposed to consider the rising serious. The seizure of their horses and cows, and various other unfriendly actions performed by the people among whom they had lived for many years, soon, however, convinced them that it would be wise to depart. So gathering together a few belongings the little band of missionaries, some carrying children, crept away by night to an island in the Minnesota River. But on the following day the friendly Indians sent word to them that they were not safe on the island, and urged further flight.

Acting on this advice, the Christians waded the river and started on a tramp to the Hawk River, and on the way met other settlers, hurrying like themselves, to escape from the infuriated Sioux. Joining forces they proceeded on their journey, the women and children riding in two open carts, and soon met a wounded man, whom they tenderly lifted into one of the wagons. He was the sole survivor of a band of settlers which had been attacked by the Sioux.

Keeping a sharp look-out for the Indians, the fugitives continued their journey across the prairie. On the second night the rain fell heavily, and as the women and children could obtain no shelter in the open carts they crept under them. Wet and shivering, the fugitives found, when daylight came, that they had scarcely any food. Wood was collected, a fire built, and one of the animals killed and roasted.

A day later they were espied by an Indian, who fortunately proved to be friendly. He advised the fugitives to hurry to Fort Ridgely, and a.s.sured them that all the whites, with the exception of themselves, who had not taken shelter in the fort had been killed. Acting on his advice, they proceeded in the direction of the fort, but travelled very cautiously, for there were signs that Indians were in the neighbourhood.

One of the fugitives crept into the fort, but the news he brought back to his comrades in distress was not cheering; the fort was already overcrowded with women and children, and there was a very small force of soldiers to defend it. For five days they had been continually attacked by the enemy, and unless reinforcements arrived quickly the fort would probably be captured.

The Riggs and their fellow fugitives decided, therefore, to hurry on to some other place, fully aware of the danger they were running in travelling through a neighbourhood which abounded with the scalp-seeking Indians. One of Mary Riggs' daughters wrote of this period in their flight: 'Every voice was hushed, except to give necessary orders; every eye swept the hills and valleys around; every ear was intensely strained for the faintest sound, expecting momentarily to hear the unearthly war-whoop, and see dusky forms with gleaming tomahawks uplifted.'

[Ill.u.s.tration: EVERY EAR WAS STRAINED ... EXPECTING MOMENTARILY TO HEAR THE UNEARTHLY WAR-HOOP.]

Hour after hour the tired and footsore fugitives trudged on without being discovered. Then four of their number, believing the danger was pa.s.sed, bade adieu to the remainder of the party and proceeded in a different direction; but before they had gone far they were killed by the Indians. The Riggs and their party heard the fatal shots, but the tragedy was hidden from their sight by the bush. Fortunately, the proximity of the larger party of fugitives was not discovered by the Sioux; and at last, after a long, weary journey, the Riggs and their friends arrived at the town of Henderson, where their appearance occasioned considerable surprise, as their names had been included in the list of ma.s.sacred.

Over a thousand settlers were killed during the rising, and there were many people who escaped death, but never recovered completely from the horrors of that terrible time. Mary Riggs returned with her husband to the work among the Sioux; but her health grew slowly worse, and when, in March, 1869, an ordinary cold developed into pneumonia she had not the strength to battle against it. She died on March 22, 1869, in Beloit, Wisconsin, worn out with her thirty-two years' work in the mission-field.

[1] _Mary and I; Forty Years with the Sioux_. By Stephen R. Riggs.

Philadelphia, 1887.

III

BRAVE DEEDS OF WOMEN IN WAR-TIME

MARY SEACOLE, THE SOLDIERS' FRIEND

Florence Nightingales's n.o.ble work among the sick and wounded in the Crimean War is known to everyone; but very few people are aware that there was another woman, working apart from Miss Nightingale, who performed deeds of bravery and humanity in the same campaign which ent.i.tle her to a high place in any list of brave and good women. Sir William Russell, the famous war correspondent of the _Times_, wrote, in 1858, of Mary Seacole: 'I have witnessed her devotion and her courage; I have already borne testimony to her services to all who needed them.

She is the first who has redeemed the name of 'sutler' from the suspicion of worthlessness, mercenary business and plunder; and I trust that England will not forget one who nursed her sick, who sought out her wounded to aid and succour them, and who performed the last offices for some other ill.u.s.trious dead.' England seems to have forgotten her, but it is hoped that this account of her life may help to remove the reproach.

Mary Seacole was born at Kingston, Jamaica, her father being a Scotchman and her mother a native. The latter kept a boarding-house which was patronised chiefly by naval and military officers stationed at Kingston, but she was also widely known in the West Indies as a "doctoress." Officers, their wives and children were her chief patients, and she is reputed to have healed many troublesome complaints with medicines made from the plants which she herself gathered. Mary inherited her mother's tastes, and when quite a child decided to become a "doctoress." She bandaged her dolls in the way she had seen her mother bandage patients, and on growing older she doctored any stray dogs and cats who could be prevailed upon to swallow the medicine she had made. After a time she became anxious to try her skill upon human beings, but as no one would consent to take her medicine, she drank it herself, happily without any serious effects.