The register of 170 pages provides a synopsis of the lives of hundreds of LMS missionaries. See record ZBA5595 for duplicate. cit. While this form of classification was not rigidly applied in 1826, it nevertheless suggests an emerging method of classifying the collection geographically, according to the administrative divisions of the society’s work. Ultimately this fed into a proposal from the Literature Committee in February 1885: ‘That the Board sanction the selection of sets of objects of interest from the Society’s Museum for use when required for exhibition at meetings of various kinds.’95. The Register of London Missionary Society Missionaries is one of the most useful books I have yet come across for those interested in missionary biography. Underlying research was undertaken through a doctoral studentship at the University of Birmingham, funded by the Arts and Humanities Research Council (Award no. Eleven objects were associated with Dr Robert Morrison, an early lms missionary to China, including a number of things presented by his servant Poon a Sam. This shows a broadly similar scene with the giraffe and staff god in the same locations. ‘Missionary Museum’, Evangelical Magazine and Missionary Chronicle (May 1820), p. 289. Next to the giraffe is a model African house, constructed by the missionary Robert Moffat and now in the British Museum.66 The image also shows portraits of missionaries and native chiefs that are mentioned in the visitor’s account.67 Although the article that accompanied this image in the Illustrated London News suggested that ‘after their meetings, the friends of mission are wont to repair, to revive their sympathies by an actual inspection of those idol gods which it is the first aim of the society “utterly to abolish”’, these do not appear to be especially prominent in the image, apart from a Buddha next to the staff god.68 Another account of the museum, also published in 1843, describes it as ‘an awful yet glorious place!’, suggesting that there is not another ‘connected with Protestant missions, in England, in Europe, or in the world’.69 The focus of this description falls clearly on ‘idols’ and ‘objects of superstition’, although a number of items connected with the recent death of Williams are also mentioned. Having inspected the collection personally, Cuming suggested that objects in the collection were: . While items of one type were placed on top of cabinets containing material of another, the contents of most cases described in the catalogue suggests that they were intended to contain only one of these three types of material. Juvenile supporters of the mission had paid for and been nominally responsible for this ship since 1844. (note 65), p. 40. In many ways, Altick’s characterization of the lms museum as a Christian trophy case is extremely apt. . cit. [vol. Missionaries. 61–87. Catalogue of the Missionary Museum, Austin Friars (London, 1826), p. iv. D. Hughson, Walks through London (London, 1817), pp. In 1817, John Williams and his wife, Mary Chawner Williams, voyaged to the Society Islands, a group of islands that included Tahiti, accompanied by William Ellis and his wife. â– LONDON MISSIONARY SOCIETY A REGISTER of MISSIONARIES, DEPUTATIONS, Etc. III. 7 LONDON MISSIONARY SOCIETY Reel M1 South Seas journals, 1796-1899 Box 1 1 Thomas Haweis, on board the Duff, Blackwall to Portsmouth, 10 Aug.- 1 Oct. 1796 1A Thomas Godsell, on board the Duff, 21 July 1796-31 July 1798 (typescript) 2 Rowland Hassell, Tahiti, 4 Aug. 1797-31 March 1798 The London Missionary Society merged with the Commonwealth Missionary Society (formerly the Colonial Missionary Society) in 1966 to form the Congregational Council for World Mission (CCWM). C. S. Horne, The Story of thel.m.s. ‘Otaheite’, Evangelical Magazine and Missionary Chronicle (February 1818), p. 84. Even though an attempt was made in the catalogue to classify natural history specimens according to genus and species, it is clear that the primary function of the one such case (b) which remained in the main museum was not primarily to illustrate biology: an image from the Juvenile Missionary Magazine shows that its most prominent feature was a large boa constrictor, wrapped around a tree (Fig. Plan and constitution of the London Missionary Society, established in 1795. not only of utter confusion and Chaos, but in a state of ruin and decay’. 6), ten years after the first. The catalogue referred to the ‘nearly thirty native teachers . 3) A covered wagon with seated slaves in foreground, in South Africa. This is an Open Access article distributed under the terms of the Creative Commons Attribution License (, The Hull Grundy collection in the Museum of Medicine and Health, University of Manchester. Addeddate 2008-11-21 12:32:49 Call number 55250 Camera From May 1820, the museum was open on Thursdays and Saturdays between 10.00 a.m. and 3.00 p.m., presumably to increase the numbers who could visit at the weekend. Xon&on: PUBLISHED BY THE LONDON MISSIONARY SOCIETY, 14, BLOMFIELD STREET, E.C. K. Jacobs, ‘Inscribing missionary impact in Central Polynesia: mapping the George Bennet collection (1821–1824)’, Journal of the History of Collections 26 (2014), pp. [vol. It is significant that the final page includes a bequest form, enabling museum visitors to leave a legacy to the society. ‘The Missionary Museum’, op. Bloomsbury: London. The lms museum continued to acquire additional items, particularly when the lms expanded operations into Central Africa and Papua New Guinea during the last third of the nineteenth century. IF the nineteenth century has been the age of the railway and the telegraph and of scientific discovery, it will rank in history, not less conspicuously, as the age of Christian missions. ‘Museum & Library Sub-Committee’. . The transformation of the people of the Pacific Islands by the power of the Gospel was truly dramatic and accounts found their way into popular culture through such books as The Coral Island.Much of the information in R.M. The club that killed John Williams was at one level a missionary relic, associated with the most famous missionary martyr of the nineteenth century, but at another was linked to the story of the man who had wielded it, who later converted to Christianity. JOHN MACKENZIE, Twenty-five Years Missionary in Bechuan aland ; Late Deputy-Commissioner of Bechuanaland ; Author of “ Austral Africa : Losing it or Ruling it,” etc. Kristnapore. The museum of the London Missionary Society. Museum of the London Missionary Society: Interior, with text . This paper demonstrates some of the ways in which collections from different areas of the world reflected particular histories of local missionary activity, but also came to influence missionary collecting practices in other regions of the globe. Ditto o. white – The Miscellaneous Articles, and Natural History. The arrival of Pomare’s ‘family idols’ in 1818 seems to have sparked a spate of ‘trophy collecting’ which saw missionaries in different areas of the world compete to supply the museum with ‘idols and objects of superstitious regard’ which would see the museum increasingly focused around these during the middle part of the nineteenth century. ‘The Family Idols of Pomare’, image from the cover of Missionary Sketches no. Nevertheless, the passage of time seems to have made it increasingly hard to escape the sense that a significant role for the museum was to document the society’s history. While the lms museum and its collection may not primarily have been intended to ‘advance learning’ in a scholarly sense, it certainly played an important role in developing forms of knowledge about the lives of people in other parts of the world. Many of the objects from China straightforwardly fulfil the category of ‘curiosity’, although a number are books in the Chinese language. The remainder was then sold at an auction at Stevens on 31 May 1910. 41 (1847), p. 219. . the Moth has committed its ravages . London Missionary Society, Sāmoa (1949) In 1818, the society was renamed The London Missionary Society. While many accounts of the museum appear to have been substantially based on this, it is perhaps useful to remember that it is, by its own admission, a statement of propaganda. Meanwhile, the previously prominent specimens of natural history, including Campbell’s giraffe, are no longer in evidence. It seems that the success of these exhibitions contributed to a recommendation in November 1909 by the museum and library sub-committee to close the museum and sell its contents ‘for the benefit of the Society, preserving, however, all articles of historic Missionary interest, and such as would be useful for the loan department’.100 A report in February 1910, justified this on the basis of: (a) The difficulty of keeping the objects in the Museum clean and in proper order, (c) The fact that there are now so many Exhibitions throughout the country of greater variety and worth.101, Further justifications given by the Home Board in March 1910 also linked the closure of the museum to the multiplication of museums in all parts of the country, and the arrangement reached with the British Museum in 1890.102. These essentially match the catalogue descriptions, as well as the cases depicted in the 1859 image (Fig. While the second catalogue of the museum has previously been undated, its description of the ordering and contents of the cases bears a close relation to those depicted in this image, suggesting that it was produced after the reorganization referred to as ‘recent’ in 1859. In addition, alongside the ‘advertisement’, a note was added about the classification of the museum: Arrangement of the lms museum c.1860, constructed by relating the 1859 image from the Illustrated London News, depictions and descriptions of individual cases from the Juvenile Missionary Magazine (1860) and the second surviving catalogue of the museum. (note 2), pp. JOHN MACKENZIE, Twenty-five Years Missionary in Bechuan aland ; Late Deputy-Commissioner of Bechuanaland ; Author of “ Austral Africa : Losing it or Ruling it,” etc. The removal of objects from the lms museum, and their deployment as emblems of success at a range of events involving supporters is suggestive of the way in which sporting trophies are sometimes used. Richard Lovett. (note 96), p. 146, 8 January 1891. The object of the LMS was ‘to spread the knowledge of Christ among heathen and other unenlightened nations’. Given the suggestion that these could prove the capacity to receive the Christian message of ‘even the most uncivilized on mankind’, it is perhaps unsurprising that the majority of these come from Africa, the Pacific and the Americas.58 ‘Idols’ on the other hand predominantly came from the Pacific, India and China. 98–102. The London Missionary Society, founded in 1795, was a non-denominational Christian mission with strong links with the Congregationalist movement. ‘Missionary Museum’, Evangelical Magazine and Missionary Chronicle (May 1821), p. 205. Home Board Minutes. . Publications by the lms, and particularly books written by individual missionaries, circulated much more widely than the churches and individuals who regularly supported the society. A third image of the interior of the museum appeared in the Lady’s Newspaper of 1853 (Fig. The illustrated London News. III. At a missionary meeting in 1855, the Revd William Gill, visiting from the Pacific, emphasized the point by noting that the young Rarotongan who was with him had not seen an idol before his visit to the Missionary Museum, where he encountered a Rarotongan ‘staff god’ at the centre of things.78, Though there may have been an increasing awareness in the 1850s that the ‘idols’ in the museum’s collection were no longer representative of life in the Pacific, this does not seem to have prevented ‘idols’ in general from becoming an even more explicit focus of the museum at the end of that decade. On the one hand, the museum contained a large number of ‘trophies of Christianity’; non-Christian religious objects secured from converts to Christianity and sent to London. 18, It is striking that when the museum opened, the overwhelming criterion for inclusion among its collection appears to have been curiosity, rather than any specific connection with missionary activity.19 Nevertheless, the museum appears to have been immediately successful in inspiring support for the society. While the functions of the lms museum as institutional ‘trophy case’ may be different from the ‘scientific’ museums of ethnography that emerged during the last third of the nineteenth century, and into which much of the lms collection was subsequently transferred, it nevertheless seems important to counter Altick’s assertion that ‘the museum’s purpose was not to advance learning’.108 Jeffrey Cox has suggested that ‘for most British children in the nineteenth century, the single largest source of information about what foreign peoples were like came from the foreign missionary societies of their respective denominations’.109 The reach of the lms, however, went further than this: missionary meetings at which objects from the lms museum were displayed took place in the churches and schools of the established Church of England, those associated with Methodism, as well as the Congregational churches that formed the core support of the lms. While the dispatch of models of ‘Hindoo deities’ from India may be an example of competition between different mission fields, it is also suggestive of the way in which the lms museum was regarded as a repository for things to be used in the production of imagery for missionary propaganda. . soas, op. A fourth image (Fig. London Missionary Society; London Missionary Society. These objects are now carefully labelled, so that we can pass along with both pleasure and instruction’.79 While earlier images are suggestive of a room that functioned as much as a storeroom as a space of display, in 1859 the museum appears to have been deliberately arranged to create a visual spectacle. This was discussed in the catalogue in terms of ‘the superstitious reverence’ in which it is held by ‘Hottentots’, as well as ‘the general veneration in which it is held among uncivilized or superstitious people’, a category which seems to have included the ancient Greeks as well as the ‘common people of Languedoc’.48 While the discussion of the mantis as ‘almost a deity’ might be read as suggestive of an imposed European notion of people living at one with nature, it matches remarkably well with more recent accounts by professional anthropologists describing the significance of the mantis for South African Khoisan peoples.49 This suggests a degree of ethnographic accuracy in at least some of the ways in which material was presented at the museum. Ballantyne’s book was drawn from accounts of missionary’s … Building upon their initial efforts in Tahiti (1797), their work in cit. . Here, we see how society tended most of the time to judge women. The publication of this image was accompanied by an announcement that the museum ‘ . West Indies. Ditto b and Lobby.83, The careful labelling and re-arrangement of 1859 explicitly shifted the focus of the museum away from natural history, to the extent that most of these specimens were now listed at the very end of the catalogue, on white labels with other ‘miscellaneous articles’ and positioned in the liminal zone of the ‘lobby’. While the natural history collection became peripheral to the way the museum was catalogued and displayed, the ‘History’ division also seems to have been divided into two main categories ‘Idols and Objects of Superstitious Regard’ and ‘Articles of dress, domestic utensils, implements of war, music &c’. There are two divisions, in the arrangement of the Museum;- history and natural history. These included descriptions of the ‘mantis’,50 ‘idols’ from India,51 as well as Pomare’s ‘family gods’, all of which had featured in Missionary Sketches.52 Other entries with longer descriptions related to Campbell’s published accounts of his travels in South Africa, or were items that could be discussed in the light of biblical passages, such as the rhinoceros, or zebra, both of which were considered in relation to passages from the Book of Job.53 While many descriptions of Indian ‘idols’ drew on Ward’s Hindoo Mythology, for those who failed to grasp the intended message, the catalogue was explicit: ‘These are specimens, Christian Reader, of the gods of the heathen in India, worshipped by more than a hundred millions of deluded people.’54. View all » Common terms and phrases. An image of the museum from 1843 shows these two central attractions alongside one another, with a zebra, crocodile and a number of antelope in the background (Fig. The Friend in Need, from "Illustrated London News", April 23, 1859. . BMS workers and partners strive every day to make Jesus known and share the … The ‘natural productions of the distant countries’ are more or less dismissed as items of curiosity, of most interest to children. Read More The London Missionary Society (LMS) was a protestant missionary society formed in England in 1795 'to spread the knowledge of Christ among heathen and other unenlightened nations'. Charges for LONDON MISSIONARY SOCIETY CORPORATION (00063934) More for LONDON MISSIONARY SOCIETY CORPORATION (00063934) Registered office address 10 Queen Street Place, London, England, EC4R 1BE . 29 no.1 (2017) pp.109-128; DOI: 10.1093/jhc/fhw002. A model of the 712-feet-long church built by Pomare was displayed behind the ‘idols’ as a visible indicator of the enthusiasm of converts for Christianity, and the catalogue noted that meetings of the ‘Otaheitian Auxiliary Missionary Society were held there on the same days on which the Parent Society assemble in London’.57. Many of the objects have not been on public display since the 19th Century. He established a mission at Guangzhou (Canton) in 1807 and was later joined by William Milne and Walter Medhurst. Elements of trophy collecting also informed the formation of other parts of the collection, perhaps especially the weapons. (note 71), p. 221. 329, 16 April 1853, p. 237. Hiney, Tom. 0 Reviews. While lms exhibitions may have been staffed largely by those who attended Congregational churches, they were attended by people from many Christian denominations, and presumably also from those who did not attend church at all. Even the way in which sporting trophies are often inscribed with the names of those who possess them is suggestive of labelling practices, through which both the lms and its missionaries associated themselves with objects in the museum.107 While Altick seems to have used the term ‘trophy case’ in a dismissive manner, the more the analogy is explored the more useful it becomes as a means of understanding some of the ways in which objects from the collection were used in institutional settings. See Cox, op. At the same time, the main classification of objects in the museum seems to have been in terms of the three categories outlined on the front page, and reinforced by the ‘advertisement’: ‘specimens in natural history’, ‘idols of heathen nations’ and ‘efforts of natural genius’. In April 1910, Charles Hercules Read was given the opportunity to select items for the British Museum before they were offered to others.103 It seems that other items from the museum were then made available for purchase by directors of the society during the annual missionary meeting in the first week of May.104 On 13 May, further selections were made by Henry Balfour from the Pitt Rivers Museum in Oxford, and the private collector A. W. F. Fuller, who visited together and took turns to make their selections. The 1853 image shows a glass case in front of the giraffe featuring ‘an alligator encoiled in the crushing embrace of a Boa Constrictor’. At the same time, becoming part of the lms museum collection in London did not preclude the continued circulation of the objects themselves. Amongst this material is a unique collection of 165 miniatures dating from around 1798 to 1844, primarily watercolour on. London, New York: Oxford University Press, 1954. ‘Otaheite’, Evangelical Magazine and Missionary Chronicle (September 1818), p. 401. 84–5. (note. 64. London Missionary Society The LMS was formed at a meeting of independent church leaders, both Anglican and nonconformist, held in London in November 1794. ‘Poetry: On viewing the relinquished Idols of Otaheite in the Missionary Museum’, Evangelical Magazine and Missionary Chronicle (February 1821), p. 92: An American Clergyman of the Synod of Philadelphia, ‘Travels in Europe for Health in 1820’, Christian Advocate 5 (February 1827), pp. While the museum continued to receive donations of ‘curiosities’ from non-missionary supporters,22 the eventual arrival of the Tahitian ‘gods’ in September 1818 marked the beginning of a significant and ultimately decisive shift in the orientation of the museum, away from straightforward curiosity.23. 17] (note 82), p. 12. The longest commentary in the catalogue related to the ‘household idols of Pomare’, and included an account of missionary work in Tahiti since 1797. ‘Missionary Museum’, Evangelical Magazine and Missionary Chronicle (August 1824), p. 365. 7), printed in the Illustrated London News of 1859 is suggestive of a comprehensive re-organization of the museum. The History of the London Missionary Society, 1795-1895, Volume 1 Richard Lovett Full view - 1899. John Williams, missionary, born 27th June 1796 at Tottenham High Cross, London, England. Bell 12 A rriving in the Torres Straits in 1871, the London Missionary Society (LMS) commenced their attempts to convert communities along the south coast of what is now Papua New Guinea. The Missionary Road. 195–8; (October 1847), pp. Se was paid for by the contribution of English school children. One has only to think of the enduring image of David Livingstone. See ‘The Missionary Museum’, op. … The Register of London Missionary Society Missionaries is one of the most useful books I have yet come across for those interested in missionary biography. See ‘Missionary Rooms’, op. cit. London Missionary Society: the Missionary Society was founded in 1795 by a group of Anglican and Nonconformist clergy in London. The increasing connection between the museum and lms history seems to have resulted in a growing appreciation of the value and rarity of its contents. See P. Carson, The East India Company and Religion, 1698–1858 (Woodbridge, 2012). (note 96), pp. . ‘London Missionary Society: Thirtieth Report’, Missionary Register (October 1824), p. 425. Missionary Heritage from Africa and the Pacific (Leiden, 2015), pp. labouring in fourteen islands where no European Missionaries are yet settled’. 68–9. Ditto d, e, m and i. blue – India, including the three Presidencies. Legend: 'THE CENTENARY OF THE LONDON MISSIONARY SOCIETY . . A model of Pomare’s chapel had served to emphasize the changes that Christianity had brought to the Pacific in 1826, but in 1847 a model of the missionary ship, launched three years previously in memory of its namesake, fulfilled this function. While people in the areas of southern Africa where the lms were active did not produce artefacts that could easily be described as idols, these were effectively replaced in the museum’s collection by large and charismatic animals, such as rhinos and giraffes, many of which came to London following Campbell’s journeys of inspection. With surviving traces of the lms museum reassembled, it becomes possible to re-imagine the historical processes and networks of relation and exchange through which its collection was assembled, and ultimately disassembled, over the course of the long nineteenth century. The snake had been sent to the museum in 1836 after it was killed in Kristnapore, when the story of its death featured on the cover of the Missionary Magazine and Chronicle.84 Nevertheless, its prominence and setting in the case would surely have reminded Christian visitors to the museum of Satan’s presence in the Garden of Eden. The Missionary Magazine and Chronicle, Vol. The printers of this catalogue, ‘Reed & Pardon’, ceased to operate under that name in 1862, further indicating that the catalogue dates to between 1859 and 1862.81 An entry in the catalogue suggestively refers to an ‘idol taken in the late war, from the Chief temple at Chusan’, but since Zhoushan was occupied by British forces in both 1840 and 1860, theoretically this could refer to either opium war. 6–11, 56–61, 79–82, 102–4. London Missionary Society. Nevertheless, it is important not to forget that the museum continued to contain trophies of a more conventional kind. If the total numbers of objects of different categories listed in the later catalogue are compared to those from the first catalogue, it is clear that there was a substantial increase in the number of objects in the collection between 1826 and 1860 (Fig. Attention was drawn to the ‘especially rich’ collection of ‘South Sea Idols, the use of which has long since passed away from that sphere of the Society’s labours’. The Commonwealth Missionary Society (originally the Colonial Missionary Society) was organized in 1836 to promote Congregationalism in the English-speaking colonies. af; lms.3. See ‘The London Missionary Museum’, op. Comparative quantitative analysis of the 1826 catalogue and the later catalogue, arranged according to the lms’s four main mission fields and sub-divided into the three main categories listed in the catalogue’s ‘advertisement’ (cf. N. Thomas, Entangled Objects: Exchange, Material Culture, and Colonialism in the Pacific (Cambridge, ma, 1991), p. 243, note 259. Many specimens of natural history were in effect hunting trophies from Africa. J. Campbell, Travels in South Africa: Undertaken at the Request of the Missionary Society (London, 1815); J. Campbell, Travels in South Africa, Undertaken at the Request of the London Missionary Society: being a Narrative of a second Journey in the Interior of that Country (London, 1822). While the southern African missionary field had featured prominently in the museum when the collection included a large number of stuffed animals, by 1860 it was fairly peripheral. . no. It is even possible to discern the beginnings of a focus on heroic male missionaries and their journeys of discovery, which would come to dominate the public image of the lms and its propaganda for generations to come.61. Date c.1880-c.1930 . 219–21; (December 1847), pp. This case was given additional significance by the fact that it had, hanging over the ship, the club that reputedly had killed the eponymous hero, John Williams. Nevertheless, this deliberate positioning of the Missionary Museum in relation to other museums can be understood with regard to the emergence of other institutions with similar collections during the second half of the nineteenth century. Collage. This suggests an increasing awareness that the collection represented a fairly outdated perspective on parts of the world where missionary endeavours had been successful, such as the Pacific. They soon moved to Huahine, where William Ellis helped draft the code of laws. If the story of Morrison’s work in China shaped the Chinese collection, the dominance of ‘idols’ among the Indian artefacts is suggestive of incipient campaigns by missionaries and their supporters against complicity with ‘idolatry’ by the East India Company.60 If material from both the Pacific and Africa included a large number of objects suggesting the ‘natural genius’ of their inhabitants, these collections were also shaped by specific histories of missionary engagement involving religious idols and large mammals. The register of 170 pages provides a synopsis of the lives of hundreds of LMS missionaries. Sharing will require cookies. Sir Charles Reed (1819–1881) of Reed & Pardon was a director of the lms, the son of a Congregational minister, as well as an antiquary in his own right. Philip was converted in the Haldene revival and in 1805 began a very successful ministry in Belmont Congregational Church, Aberdeen. as might be most conducive to the attainment of the great end proposed – the conversion of the heathen, keeping in view at the same time the promotion of their civilization.16. Michelangelo Gualandi (1793–1887) and the National Gallery: Siting China in Germany: Eighteenth-century Chinoiserie and its modern legacy, Mathematical Instruments in the Collections of the Bibliothèque Nationale de France, The Stafford Gallery: The greatest art collection of Regency London, About Journal of the History of Collections, Careful and intelligent rearrangement, 1859–1885, http://creativecommons.org/licenses/by/3.0/, Receive exclusive offers and updates from Oxford Academic. P. 289 ] first Report of the London Missionary Society 's Chinese at. 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