15. [awad bin Sabat later reverted to Islam and provided "insider" of many such to convince the Committee at home, by slow degrees, information on Christianity, in his book An Answer to Christians, of the need for organized medical missions." Masih is still a subject which was used by some of the disputing Muslim opponents of worthy of study in 1999, the bicentenary of the CMS. Masih (Powell, Muslims and , pp. 114 and 116). 23. Papers, no. 62 (Midsummer 1831). 16. After the death of Martyn, Corrie wrote to Simeon in Cambridge on 24. Laird discusses the complicated question of the validity (or other­ June 23, 1813, "Could he look from Heaven and see the Abdool wise) of Lutheran orders in Anglican eyes (Bishop Heber, pp. 27-28). Messee'h,with the translated NewTestamentin his hand, preaching 25. Heber's journal for January 12, 1825,cited in Laird, Bishop Heber, pp. to the listening throng, ... it would add fresh delight to his holy soul" 246--47. (Corrie and Corrie, DanielCorrie, p. 250). 26. G. E. Corrie and H. Corrie cited a witness, "Nothing could equal the 17. For Daniel Corrie (1777-1837) see also Angus D. 1.J. Macnaughton, joy of Mr. Corrie: he appeared as if he could just then adopt the DanielCorrie, His Familyand Friends (London: Johnson, 1969). language of Simeon of old" (Daniel Corrie, p. 383). 18. George Elwes Corrie (1793-1885) was Norrisian Professor of Divin­ 27. For further fascinating details of the eventual setting up of a perma­ ity in the University of Cambridge, 1838-55, vice-chancellor, 1850­ nent mission at Lucknow after the 1857 uprisings, see Powell, 51, and master of Jesus College, Cambridge, 1849-85. As well as Muslims and Missionaries, pp. 116ff. writing Daniel Corrie's biography, jointly with another brother, he 28. If my suggestion above is plausible, that Corrie commissioned it as wrote papers on English church history and edited works of Angli­ an ordination portrait, then there may be a double hint, somewhat can theology. See M. Holroyd, ed., Memorials oftheLifeofGeorge Elwes far-fetched, of how it came to be at Ridley Hall. After Corrie's death, Corrie (Cambridge: Cambridge Univ. Press, 1890). a chalice and paten, in his possession, werebroughtto George Corrie 19. Missionary Papers, no. 62 (Midsummer 1831). in Cambridge by Archdeacon Harper on his return to England 20. Daniel Corrie, "Remarks on India," Missionary Register, January (Holroyd, George Corrie, p. 318). In 1885, the year that George Corrie 1816,p. 23, citedby Powell, Muslims andMissionaries, p. 113.See also died,WilliamCarus,Simeon'sbiographer,presentedhis ownmemo­ Corrie and Corrie, DanielCorrie, pp. 274-75. rabilia of Simeon to Ridley Hall, which included a miniature portrait 21. Powell, Muslims and Missionaries, pp. 113-15. of Martyn and another of Masih (Bullock, Ridley Hall, 1:221 and 22. In the preparations for the 150th anniversary of the CMS in 1949, 2:252). Carus may have arranged for this large portrait also to be there was a series in the CMS newspaper called "Makers of C.M.S. presented. In the writing of the history of Ridley Hall, this may have History." The fifth in the series was on Masih, which, because it was been confused with the smaller one. St. Luke's tide (October 18), focused on his medical work. "The 29. See n. 2 above. pioneer efforts of this first C.M.S. medical missionary were pro­ 30. In the version printed in MissionaryPapers, this line is translated "Of phetic. Here was the spontaneous response of the man on the spot to all that deck the field or bower." the pressure of humanneed. And it tookthe accumulated experience

The Legacy of M. Louise Pirouet

he legacy of Johann Ludwig Krapf, first Protestant mis­ "Krapf and Rebmann, if they were somewhat impractical, had Tsionary to , has long been a matter of discus­ vision, tenacity and boundless courage."3 C. P. Groves, in his sion.' His first posting was to , but the mission was pioneering, if now superseded, Plantingof Christianityin Africa, forced to leave before it was properly established. In ends his account of Krapf's work on a negative note:" and Krapf and its hinterland he and his companions made only a tiny is barely mentioned in Adrian Hastings' monumental Church in handful of converts, the mission he established became a back­ Africa, 1450-1950. 5 However, the major study by Roy Bridges, water, and his grand missionary strategy proved a nonstarter. which forms the introduction to the Cass reprint of Travels, This lack of apparent success gave the Church Missionary Soci­ Researches, andMissionaryLabours Duringan Eighteen Years'Resi­ ety (CMS) pause for thought: "It was natural that some discour­ dence in Eastern Africa, discusses Krapf's legacy at length and agement should be felt at the result so far of the large designs concludes that, in spite of all, "Krapf was a remarkable pioneer, formed for the evangelization of Africa; but after the most a good man, and a notable figure in the history of nineteenth anxious and careful review of all the circumstances of the Mis­ century Africa.:" Trained as he was by the Basel Mission, Krapf sion, the Committee felt that the disappointments hitherto met himself may have been unsurprised that he and his colleagues with must be regarded rather as a trial of their faith than as an made only slow progress. Basel missionaries in West Africa indication of God's will that the enterprise should be aban­ found their work equally slow at first; the emphasis was on doned.'? faithfulness rather than on spectacular results.' The evaluation of Krapf's work has continued to exercise Krapf was one of a number of Lutherans trained at the Basel historians. "These ... sad and other-worldly men achieved no Missionary Institute who worked for the CMS in the early part of great evangelistic success among the scattered and socially inco­ the nineteenth century. Born in 1810, near Tiibingen in largely herent Wanyika tribesmen," wrote Roland Oliver; but he added. Protestant Wiirttemberg, he was immersed in . In Travels, Researches, and Missionary Labours in EastAfrica he tells us little M. Louise Pirouet lectured in church history and African Christianity at about his family except that his father was a comfortably-off Makerere University,Kampala, Uganda, andNairobi University,,before farmer and that he was one of four children. He seems to have returning to Britain, where she lectured in religious studies at Homerton been an overserious child; he suffered a six-month-long illness College, University of Cambridge, until her retirement. following a severe beating for a fault he did not commit, and

Apri11999 69 reported, "Leftto myselfmythoughtsdweltmuchuponeternity; The Journals also records a whole series of conversations in and the reading of the Bible and devotional books became my which Krapf appeared to do little but win debating points about delight.:" He might never have gone beyond elementary school­ religion. Yet in fact he got on well with the king and with his ing, but as the result of a chance encounter by his sister, he was visitors, many of them priests and debtera (men and boys skilled sent to the Osterbergschule in Tiibingen, where he received an in singing the liturgy), who visited him again and again. He education that prepared him for university," taught a small group of men and boys gathered round him, At school he quickly caughtup withhis contemporaries and reading the Scriptures with them and teaching them "universal thenoutstripped them, soakingup languageslike blottingpaper. history" and geography. He seems to have been accepted as He learned and Greek and made a start on French and another kind of religious teacher with his circle of disciples. It is Italian; when he decided to go to the Basel Missionary Institute, impossible to understand why people continued to visit and talk he prepared himself by learning Hebrew and before long had wi thhimunless these visits weremore cordial and less one-sided "read the greater portion of the Old Testament in the original."!" thanhis diary suggests. Probably his visitors enjoyed theological He spent from May 1827 to May 1829 at Basel but then came to debate, and there was plainly more to the conversations than he doubt his missionary call, and he returned to Tiibingen to spend records; his extensive knowledge of Ethiopian religious litera­ the next five years studying theology." He was ordained in the ture and customs was the result of these and other conversations. autumn of 1834. After less than a year's not altogether happy Krapf's pietism, with its emphasis on individual conversion parish experience, he met Peter Fjellstedt, a Basel-trained Swed­ and personal religious experience, made it virtually impossible ish missionary, who rekindled his missionary call and encour­ for him to understand or appreciate Ethiopian Christianity, aged him to offer to the CMS.12 He returned to Basel, where, in which was bound up with ethnic identity rather than being a 1836, he met Dandeson Coates, lay secretary of CMS, and was matter of personal belief. He compared it with medieval Euro­ accepted by that society. When assigned to Ethiopia, he set to pean Christian practice and belief and thought it stood in equal workto study"Aethiopic," properlyknownas Ge'ez, the archaic need of reformation. He could not understand why people language of the church, and , the modern speech of the preferred the Scriptures in Ge'ez, the ancient church language, Christian Amhara people, besides studying some Arabic. He which theycould notcomprehend, to the Amharic translation, in also read the HistoryofEthiopia by the great seventeenth-century which, as a good Lutheran, and believing in the importance for German scholar Hiob Ludolf." salvation of the Scriptures in a .people's own tongue, he tried to interest them." But he did recognize that the only way to get Vision in Ethiopia people to accept the Amharic translation was to print it together with the Ge'ez, preferably arranged in parallel columns, and he Krapf's first postingwas to Ethiopia,wherehe worked from 1837 worked to persuade the Bible Society to accept the need for this to 1842, when he was forced to return to Cairo. Here he made his for many years." That no amount of reading Romans with first longoverlandjourney,andarmedalreadywithsomeknowl- Ethiopian priests would bring them to see salvation through Lutheran eyes was something else he could not understand. He did, however, come to questionhis initialoutrightrejectionof the Krapf saw the Oromo, the practice of fasting, which played such a large part in Ethiopian Christian practice, though there is no evidence that he actually most "intellectual" people joined them in fasting." Ethiopian church music sounded ca­ of eastern Africa, as the key cophonous to his ears, and he lacked any appreciation of their to the evangelization of the liturgy. continent. The Mombasa Years

Having experienced the imperviousness of the Ethiopian Ortho­ edge of Ge'ez and Amharic, he set out to master the Cushitic dox Christians to his Protestant and Pietist interpretations of speech of the (whom he knew as the Galla), the Scripture, and their unreadiness for a reformation, he turned to dominant people throughout much of central and southern the Oromo, convinced that theywere the key to the conversion of Ethiopia. His first publications date from this period, with trans­ Africa. Whenhispositionbecameintolerablein Ethiopiabecause lations of the Gospels of John and Matthew into Oromo, as well of political machinations, he made his way down the East Coast as a first grammar and vocabulary. In 1842 his pioneering lin­ of Africa to and then across to Mombasa, in order to try guistic achievements were recognized when he was awarded an to reach the Oromo by another route. Yet oddly he stayed in and honorarydoctorate at TiibingenUniversity. Hebecame obsessed around Mombasa for years, notseeming to realize thathis inland with the idea that the Oromo, whom he described as "the most journeys would not take him anywhere near the aroma, who intellectual people of Eastern Africa,"!' were the key to the lived far to the north. The idea that they would be the key to the evangelizationof the continent, andwhendrivenoutof Ethiopia, evangelization of Africa proved to be pure fantasy. he determined to reach them via Mombasa. The Journals of the For the next eleven years, 1844-1855, Krapf worked in the Rev.Messers Isenberg andKrapf Missionaries oftheChurch Mission­ coastal area of modern Kenya, first in Mombasa, where his wife, ary Society was published in 1843. It consists of edited extracts Rosina, and her newborn child both died, and then at Rabai, on from Krapf'sjournalswithmuchshorteradditionsfromIsenberg's a ridge a few miles inland. Of all themissionaries sentoutto work letters, and although not in the first rank of writings on Ethiopia, with him, only , who joined him in 1846, and it contains valuable informationabout the theological controver­ who outstayed him by many years, remained for any length of sies that were raging in the Ethiopian church at that date, as well time. It was not long before Krapf was engaged in language as about the people and politics, and the land itself and its study, working first on Kiswahili (he quickly recognized its debt geography. to Arabic), and then on Kinika (Kirabai), the language of the

70 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH people now known as the Mijikenda. Vocabularies of other East edition, Travels and Researches, two years later. Both this and the African languages, including Maasai, followed. However, it was earlier Journals were of sufficient importance to scholarship to be Rebmann's translationintoKiswahili thatwaseventuallyprinted reprinted in the 1960s, as was his Swahili dictionary. by the British and Foreign Bible Society, even if it was Krapf's It was in fact Rebmann, not Krapf, who first sighted a snow­ orthography that was adopted and Krapfwho saw it through the capped mountain on his second inland journey in April to June press." 1848.The following yearKrapfmadehis first longinlandjourney Both missionaries became widely known, not for their mis­ when he reached Ukambani, sighting both Kilimanjaro and sionary work or for their work in translating the Bible but for Kenya. The journey to Ukambani was particularly difficult be­ their journeys into the interior, the maps which they published cause he had to traverse the almost waterless thorn scrub that showing great inland lakes of which they had been told, specu­ stretches some two hundred miles inland from the coast behind lations about the source of the , and their sightings of the Rabai. He was entirely dependent on the goodwill of those snow-covered peaks of Mounts Kilimanjaro and Kenya. British whose land he traversed, and he was not always welcome. A geographers who had never been near Africa argued fiercely second journey to Ukambani followed in 1851, from whichKrapf about their findings, and these writings whetted the appetites of had to turn back because of the hostility of the Kamba. The geographers and travelers and encouraged exploration of the missionaries had had no more success earlier in locating a interior. Krapf's Reisen in Ost-Afrika in two volumes was pub­ mission in Usambara further to the south. In spite of these lished in in 1858, and the shorter one-volume English setbacks Krapf remained determined that the correct missionary Noteworthy------­

Announcing Personalia A joint celebration was held in Cambridge, England, on Octo­ Latin America Mission (LAM), with headquarters in Miami, ber 12, 1998, to mark both the centenary of the Henry Martyn Florida, has chosen David R. Befus as the new president, Library and also the transfer of the archives of the SPCK effective February1,1999.He replaces DavidM. Howardwho (founded in 1798)to the CambridgeUniversityLibrary. Bishop has retired. Befus is a graduate of Wheaton College and the MichaelNazir-Ali'scentenarylectureis publishedin this issue Universityof Michigan, and has a Ph.D. from the University of of the INTERNATIONAL BULLETIN. On that occasion, the Henry Miami. He served as an LAM missionary in Costa Rica, and Martyn Library formally became the Henry Martyn Centre. has held management positions with World Relief, Opportu­ Since 1995 it has been based at Westminster College, in the nity International, and World Vision. Cambridge Theological Federation. The Director is Graham FullerTheologicalSeminaryhas appointed Sherwood G. Kings and the web site is www.martynmission.cam.ac.uk Lingenfelter as Dean of the School of World Mission, and The Pew Charitable Trusts has awarded Cambridge Uni­ Professor of Intercultural Studies, effective July 1, 1999. He versitya grant of $950,000 for a three-year research project on takes the place of Dudley Woodberry, who will return to the the growth and impact of non-Western Christianity entitled faculty following a sabbatical at the Overseas Ministries Study Currents in World Christianity (CWC). The project brings Center, where he will be a Senior Mission Scholar for the fall together an international team of scholars led by Brian Stanley term 1999. Lingenfelter comes to Fuller from Biola University andMarkHutchinsonto continue andexpandthe workbegun in La Mirada, California, where he has been Provost and by the North Atlantic Missiology Project (NAMP) and the Senior Vice President. An anthropologist with field experi­ International Project on Evangelicalism and Globalization ence in Micronesia, his publications include Transforming Cul­ (IPEG). CWC aims to uncover the historical processes that ture: A Challenge for Christian Mission (2nd ed. 1998). have transformed Christianity during the twentieth century Died. Roger Hooker, 64, mis­ into a truly global religion. For further details of CWC see the sionaryin India (1965-78),scholar of interfaithissues, andson­ project web site www.cam.ac.uk/carts/cwc in-law of Max Warren, January 11, 1999, in Birmingham, The annual meeting of the American Society of England. A graduate of Wycliffe Hall, Oxford, he taught at Missiology will be held June 18-20, 1999, at Techny (near Bareilly United Theological College and then moved to Chicago), Illinois. The theme is "The New Millennium and the Varanasi (Benares) where he studied Sanskrit at the Hindu Emerging Religious Encounters." The keynote address willbe University. After returning to the U.K. in1978he servedon the given by Archbishop Marcello Zago, O.M.I., Secretary of the staff of the CMS training college at Selly Oak, Birmingham, Vatican Congregation for the Evangelization of Peoples, and and from 1982 he was a mission partner among Smethwick's formerly Secretary of the Secretariat for Non-Christian Reli­ Asian community, and was Adviser on Inter-Faith Relations gions (now the Pontifical Council for Interreligious Dialogue). to the Bishop of Birmingham. J. DudleyWoodberry, Dean of the School of World Mission at Died J. Christy Wilson, Jr., 77, Professor Emeritus of Fuller Theological Seminary, is the ASM president. The Asso­ World Missions at Gordon-Conwell Theological Seminary, ciation of Professors of Mission will meet June 17-18 at the February 8, 1999, at Duarte, California. After serving on the same place. Brian Stelck of Carey Theological College, staff of InterVarsity Christian Fellowship from 1943 to 1947, Vancouver, British Columbia, Canada, is president of the Wilson was a missionary in Afghanistan from 1951 to 1974, APM. For further information and registration for both meet­ before joining the faculty of Gordon-Conwell. ings, contact Darrell R. Guder, Columbia Theological Semi­ nary,P.O. Box520,Decatur, Georgia30031-0520(Fax:404-377­ 9696).

April 1999 71 strategy was to establish a chain of mission stations at fifty-mile agreed to go with the expedition because he could not resist the intervalsto linkEastAfrica withthe alreadyestablishedmissions opportunity of seeing Ethiopia once again, but he had to be in West Africa, but in this he did not have the support of invalided back to Germany after only three months." Rebmann or of Johann Erhardt, also Basel-trained missionaries. A second major activity of these years was his work on They both became discouraged by the lack of response of the languages and translation and the task of seeing translations of coastal peoples. But Krapf stuck to this idea doggedly. In 1863he Scripture through the press, a topic that occupied so much of his was still convinced that the CMS would soon reach the Oromo later correspondence. His linguistic range was extraordinary, via Rabai, and the same year he was thinking in terms of a chain including two of the Semitic languages of Ethiopia (Amharic and of missions from Jerusalem to Abyssinia. Tigrinya), a Cushitic language (Oromo), Maasai, which is often In September 1853 Krapf left Rabai for reasons of health for classified as Nilo-Hamitic, and several Bantu languages. His the last time and spent a year in England before revisiting observations on these and on the relationships and contrasts Ethiopia, at the request of Bishop Samuel Gobat of Jerusalem, to between them laid a basis for further ethnographic studies. assess the possibilities for reestablishing mission work there, Translations into Oromo, Kinika, Kiswahili, and Kikamba had before finally settling back in Germany at Kornthal, a center of appeared in the 1840s. In the next decade he compiled A Vocabu­ Pietism, which became his home for the rest of his life. He laryof Six EastAfrican Languages, and a vocabulary of Maasai, as married again in 1856, his second wife being Charlotte Pelargus, well as writing a preface to a Maasai vocabularyby his colleague the eldest daughter of a city councilor of Stuttgart; they had one Rebmann. The 1860s saw him editing Debtera Matteos's Gospel daughter, Johanna. Charlotte Krapf died in 1868, and the follow­ translations into Tigrinya. At the end of the decade camehis own ingyear Krapfwasmarried for the third time, to NanetteSchmidt Oromo translations of Luke and John. Next came work on von Cannstadt, who had been his housekeeper. Their marriage Amharic, with Abba Rukh's translation of the Old Testament, lasted until Krapf's own death in 1881.19 which Krapf saw through the press, a major undertaking, in part because a special font of type had to be cut for the printing of the A New Phase of Missionary Activity Amharic syllabary. There followed Psalms, Genesis and Exodus, and the in Oromo, which Krapf worked on with The movebackto Germanymarked thebeginning of a newphase anOromo student, Rofso." and at last in 1876 the parallel edition of Krapf's missionary activity, not his retirement from it. He of the New Testament in Ge'ez and Amharic that he had advo­ became an adviser to others on mission work in eastern Africa, cated for so many years. making several further visits to Africa in this connection, of From1859onward thereis a series of letters, coveringalmost which the 1853 visit to Ethiopia in connection with Bishop twenty years, between him and the British and Foreign Bible Gobat's mission was the first. In the years that followed he did Society, whose archive is now held by Cambridge University what he could to raise support in Germany for this mission. The library. Some ninety manuscript letters from Krapf covering the years 1826 to 1858 are held in the Basel Mission Archives, in addition to the huge collection of his writings in the CMS ar­ Krapf's extraordinary chives in Birmingham University." The German Reisen in Ost­ Afrika ausgefiihr! in den [ahren 1837-55 is in two volumes and is linguistic range included considerably longer than the English-language Travels and Re­ Amharic, Tigrinya, Oromo, searches. There is, then, a vast collection of writings, his major legacy, which modern scholars continue to trawl through, for Maasai, and several Bantu Krapfwasa goodobserverat a timewhentherewerefew around, languages. interested in every detail he could learn about the peoples of eastern Africa, their customs, and their countries." There is no modern biography of Krapf. In spite of the mass most significant of his African visits was that to East Africa in of writings that he left, the man remains rather remote. We can 1862 to help Thomas Wakefield of the United Methodist Free agree with Roland Oliver that he was "other-worldly" and Church to found a mission there. He chose a site for the mission "somewhat impractical," but that, on the other hand, he had at Ribe, not far from Rabai, and it was both men's hope that this "vision, tenacity and boundless courage," and that Bridges is mission would be a stepping stone to the Oromo. Indeed, Meth­ right in concluding that he was a "remarkable pioneer, a good odist missionaries did make contact with some of the more man, and a notable figure in the history of nineteenth century southerly migrantOromo,butthis wasnotthebreakthroughthat Africa." It is also apparent that he was deeply imbued with the hadbeenhoped for. 20 The MethodistChurchin Kenya datesback spirit of Pietism and had been molded by the discipline and to this pioneer mission. Roy Bridges has pointed out that Krapf's religious seriousness of the Basel Institute. His letters and jour­ influencein Germanywasgreaterthanin Britain. SeveralLutheran nals are full of religious comment thatrises above mere platitude missions thattook up workin EastAfrica, includingthe Bavarian by reason of the difficult and sometimes dangerous circum­ Evangelical Lutheran Mission founded in response to his death, stances in which they were written, even though expressed in owed something to the inspiration of his life and work." These somewhat cliched terms. But the man himself is difficult to later missions were to work under colonial rule, which broke discern; to some extent he is masked by his words rather than opentheself-containmentof precolonialsocietiesthathadproved revealed through them. such a barrier to Krapf and his companions. Whatever the success or otherwise of his work, the Anglican A final visit to Ethiopia took place in 1867-68, when Krapf Churchof the Provinceof Kenya (CPK), whichcelebrated its first accompanied the expedition led by Sir Robert Napier, which century and a half of existence in 1994, looks back to him as its ended in thebattle of Magdala. Krapfwas forbidden to engage in founder. In the volume produced to mark this occasion, Rabai to evangelism, though it was accepted that he might discuss reli­ Mumias, Krapfand Rebmann and their companions occupymost gionwiththe Ethiopiansif theyraisedthesubject. Presumablyhe of thefirstelevenpagesof chapter1.Photographsof bothmenare

72 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH E . STANL EY JON E S S C H O O L OF WORLD MI S SIO N AN D E V ANGEL I S M

Is This Effective

GELISM?

We Don't Think So. After All, Sharing the Gospel Shouldn't Endanger Your Neighbor's Dental Work.

e live in an instant society. Microwaves, remote words, images and forms of "church" that make sense to controls and the Internet give us what we wa nt in peopl e. Whether it's overseas, overlooking Times Square ur Wseconds. So it's not surprising that many Christians over a picket fence, ESJ stude nts arc prepared to demonstrate long for instant conversions, too. But this instant mentality and communicate the life-changing power of Jesus Christ. can lead to inse nsitive encu unters that may look more like So if you are interested in Christ-centered, incarnational drive-by shoo tings tha n heavenl y appointments. evange lism (and keeping your neighb or's teeth intact) call In our post-Christian, post-modern age, sharing the gospel the admissions office today at I-S00-2-ASBlJRY or e-mail us takes time, ingenuity and incarna tional love. at "[email protected]" . Asbury Seminary: This means living the way Jesus lived, forging authentic where sharing the gospel means sharing your life. relationships and spea king the lan­ Degree Programs: M.A. and guage of the culture. Stude nts in the Th.M. in World Mission and E. Stanley Jones School of World Evange lism; Doctor of Missiology, Mission and Evangelism are Doctor of Ministry and Doctor of equipped to do just that. They learn Philosophy in Intercultural Studies. to not only exegete the text, but exegete the context. By understand­ ASBURY ing the original message and the A THEOLOGICAL contemporary situa tion, ESJ stude nts SEMINARY translate the un changing gospel into 204•• N . L exington Ave. • W ilmore, KY 403 90 web site: htrl'://www.ars.wilmore.ky.us

W H ER E S H A R IN C TH E C OS P EL M E A N S S H A R J N C Y 0 l f 1\ L I F E included. That they were Lutherans rather than Anglicans is was simple and close to that of the people they lived among, barely mentioned. It is important to the CPK that these early unlike later missionaries whose standard of living distanced missionaries did not high-handedly condemn African customs them from ordinary Africans." For modern Kenyan Christians, without understanding them and that their standard of living Krapf was an outstanding missionary pioneer. Notes ------­ 1. I am indebted to PaulJenkins and Patricia Purtschert (Basel Mission and World Christianity, 1799-1999, ed. K. Ward and B. Stanley (Lon­ Archives), Alan Jesson (Bible Society Archives, Cambridge Univ. don and Grand Rapids, Mich.: Curzon Press and Eerdmans, 1999). Library), and Professor Roy Bridgesfor help in preparingthis article. 13. Krapf, Travels, pp. 9,11. Additional information about Krapf's early 2. EugeneStock, TheHistoryoftheChurchMissionarySociety: Its Environ­life is contained in a three-page summary prepared by H. Bachtold, ment, Its Men, and Its Work, 3 vols. (London: CMS, 1899), 2:135. archivist of the Basel Mission, 1966. 3. Roland Oliver, TheMissionaryFactor in EastAfrica (London and New 14. Krapf to H. Knolleke, March 3, 1860, Bible Society Archives (BSA), York: Longmans, Green, 1952), p. 6. Cambridge Univ. Library, Editorial Correspondence Inwards 2. 4. C. P. Groves, The Planting of , vol. 2, 1840-1878 15. Krapf to Coates, copied to BFBS,February 20, 1841, BSA, Foreign (London: Lutterworth, 1954), pp. 116-17. Correspondence Inwards 3. 5. AdrianHastings, TheChurchinAfrica,1450-1950 (Oxford: Clarendon 16. Stock,HistoryoftheCMS, 1:227-28; entryfor August27,1839,Journals Press, 1994). of the Rev. Mersers Isenberg and Krapf (Reprint, Journals of C. W. 6. R. C. Bridges, introduction to J. L. Krapf, Travels, Researches, and Isenberg and J. L. Krapf, London: Frank Cass, 1968.) The printing of a MissionaryLabours in EastAfrica (London: FrankCass, 1968;orig. ed., parallel-text edition was finally seen through the press by Krapf in London: Triibner, 1860), p. 65. 1876 (BSA,Editorial Correspondence Inwards 12). 7. Jon Miller, The Social ControlofReligious Zeal (New Brunswick, N.J.: 17. Journals, p. 138. Rutgers Univ. Press, 1994), pp. 21-22. 18. An example of his first Kiswahili translation is found in Church of 8. Krapf, Travels, p. 2. the Province of Kenya, RabaitoMumias (: Uzima Press, 1994), 9. Krapf refers to this as the Anatolian School. The school was named pp.5-7. after the Osterberg, a hill east of Tiibingen. This school taught Greek 19. Bachtold, 1966.Basel Archives. By this time Krapfseems to have lost as well as Latin, hence the name was sometimes given as Anatolishe touch with the CMS. Schule (Greek en to anatole, "in the east"). I am grateful to Dr. H. 20. "Wakefield,Thomas," in Biographical DictionaryofChristianMissions. Ehmer of the archives of the Evangelische Landeskirche in 21. Bridges, introduction to Travels, pp. 50-51. Wiirttemberg for elucidating this point for me. 22. Ibid., pp. 47-48. 10. Krapf, Travels, p. 10. 23. Krapf to Secretary of the BFBS, February 21, 1867, BSA, Editorial 11. Information prepared by H. Bachtold, Missionssekretar, Basel Mis­ Correspondence Inwards 5. sion,1966. 24. Because his letters were sometimes copied by one society to the 12. CMS,A RegisterofMissionaries andNativeClergy,1804-1904 (London: other, they may figure more than once. CMS, 1905), p. 43. See also "Fjellstedt, Peter," in Biographical Dictio­25. See, for instance, Bahru Zewde, A History of Modern Ethiopia, 1855­ nary of Christian Missions, ed. Gerald H. Anderson (New York: 1974 (London: James Currey, 1991);J. de Vere Allen, SwahiliOrigins Macmillan, 1998). For connections between Basel and the CMS, see (London: James Currey, 1993); Justin Willis, Mombasa, the Swahili, Paul Jenkins, "The Church Missionary Society and the Basel Mis­ and the Making of the Mijikenda (Oxford: Clarendon Press, 1993). sion: An EarlyExperimentin Inter-EuropeanCo-operation," in CMS 26. Rabai to Mumias, pp. 8-10. Selected Bibliography General Works by J. L. Krapf raphyand Ethnography. Tiibingen. Reprint, Famborough, 1966. 1843 Journals of the Rev. Messers. Isenberg and Krapf Detailing their 1854 Sala sa Sabucina [ioni [Swahili, Morning and Evening Prayer Proceedings in theKingdomofShoa and Journeys in Other Partsof from the Book of Common Prayer]. Tiibingen. Abyssinia in the Years 1839, 1840, 1841, and 1842, with a Geo­1870 The Gospel of St Luke, translated into the Galla Language. St. graphical MemoirbyJames McQueen.London: Triibner. Reprint, Crischona. Journals of C. W. Isenberg and J. L. Krapf, London: Frank Cass, 1871 The Gospel of St John, translated into the Galla Language. St. 1968. Crischona. 1858 Reisen in Ost-Afrika. 2 vols. Stuttgart. Reprint in one volume, 1872 The Psalms,translated into the Galla Language. St. Crischona. Stuttgart: Hanno Beck, 1964. 1872 The First Book of Moses translated into the Galla Language. St. 1860 Travels, Researches, and Missionary Labours During an Eighteen Crischona. Years' Residence in Eastern Africa. London: Trubner. Reprint, 1876 The New Testament translated into the Galla Language, in four London: Frank Cass, 1968. parts. St. Crischona. 1860 Travels, Researches, and Missionary Labours During an Eighteen 1877 The Second Book of Moses translated into the Galla Language. St. Years' Residence in Eastern Africa. Boston (identical text, but a Crischona. different pagination and unillustrated). 1882 DictionaryoftheSuahiliLanguage, with introductioncontainingan outline of a Suahili grammar. London.Trauber, Reprinted, re­ Selected Linguistic Works by J. L. Krapf vised, and rearranged, Famborough, 1965. 1840 An Imperfect Outline of Galla. London. 1887 With J. Rebmann, A Nika-English Dictionary. Ed. Thomas 1841 TentamenImbecillum Translationis Evangelii [ohannis in Linguam Sparshott. London. Gallarum. London. 1841 Evangelium Matthei Translatumin LinguamGallarum. . Works About J.L. Krapf 1842 Vocabulary of the Galla Language. Ed. C. W. Isenberg. London. Bridges,Roy C. Introductionto Travels, Researches, andMissionaryLabours, 1848 With J. Rebmann, The Beginning of a Spelling Bookof Kinika. by J. L. Krapf, pp. 7-75. London: Frank Cass, 1968. Bombay. __. "Krapf and the Strategy of the Mission to East Africa." Makerere 1848 Evangelio za AvioandikaLukas [Kinika, St. Luke]. Bombay. Journal (Kampala, Uganda) 5. 1850 Outline of the Elementsof the Ki-SuahiliLanguage. Tiibingen. Claus, W. Dr. Ludwig Krapf, Weil Missionarin Ostafrika. Basel, 1882. 1850 Evangelio ta YunaoleteMalkosi[Kikamba, St. Mark]. Tiibingen. Richards, Charles Granston. Ludwig Krapf, Missionaryand Explorer. Lon­ 1850 Vocabulary of Six EastAfrican Languages, with remarks on Geog­don: Macmillan, 1958.

74 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH