"Now a question: Suppose we should establish a College in Australia, exclusively for young men, hoping some day to convert it into a university--and suppose we should cry to America for professors--would you come? Think of the cries of the churches here for education--how they are obliged to send their young men all the way to Kentucky to prepare them for the ministry in the Christian Church. _Would_ you come?" And much more to the same purpose, showing that this idea of a Christian University in Australia, has become a fixed idea with Mrs.

Carr--an idea which she is not to yield readily.

Now comes O. A. Carr to the charge, showing a little of the heat of battle that has been roused by controversy with the sectarians. It is Thomas Magarey, father of Alex. and Vaney, whom he accosts: "Thanks for candor, but your admonition was unnecessary. I know how it would aggravate a zealous brother to think that my little squirt is throwing water on the fire he is trying to keep aglow. You seem to think that I am desperately bent on doing nothing with a vengeance, especially if it will injure Australia. It may be true I have no more judgment than a pig; I may be showing the pig--or dog, if you like,--in writing this; but like you, if I am wrong, I apologize. And now to the point: What I wrote was solely to argue that we must not depend upon America in the contemplated college affair. My reason for believing that evangelists would not come here from there, was the simple fact of their not coming.

I have never written a line home derogatory to anyone's coming to Australia. I wrote a confidential letter to Brother Albert Myles, which he made me promise to do; I gave my first impressions of Australia, and they were more favorable than I ever dreamed I could give, when I was at home. As Brother Myles was to come on Adelaide money, I frankly told him that I could not give him any account of Adelaide. I never believed Brother Myles would come, when we received the call at the same time, for the conviction that he should do so, was not so strong as mine. His mother was a widow, and looked to him for support. Brother Myles is as true a soldier of the Cross as ever drew the sword. Had he seen his way clearly, he would have come, for he wanted to do so. I hold myself free from throwing anything in the way.

"Pardon me for saying it, but I suppose I will always be a '_new chum_'

and 'too inexperienced for old English women to sit under,' and 'who ought not to be allowed to write a little Tract till some old, experienced brother had reviewed it to see if it were sound.' I want you to believe that the 'new chum' wrote nothing he could not prove, and that he is anxious for all to come and help in the glorious work, who ought to a.s.sume the responsible position of a preacher. So much from the 'bear with the sore head!' There; now! I haven't flared up. I do hope you will send for more evangelists, and that the country will be supplied with a faithfully preached Gospel. Alex. is much better, and is able to eat heartily; Vaney is well. Mattie, I believe, is writing to you."

Back to the charge comes the doughty Englishman, Member of Parliament, and miller from South Australia: "It is a very busy day with me, but I must not leave you under painful feelings caused by hasty words of mine.

As I was mistaken, I am heartily thankful, and apologize without reserve. In the first place, you _are_ a new chum, and nine out of ten new chums write home under disappointed feelings, as the romance melts from those visions which lend enchantment to the view. But since you did not do so, I am much to blame for hasty accusation. As to the rest, you misunderstood my letter. The fault is with me. I am always getting myself into unpleasant sc.r.a.pes by my correspondence. Even the newspapers that report my speeches complain that they cannot tell whether I am joking, or in earnest. I have always looked upon you as a great acquisition to the cause of Christ in Australia. I cannot imagine what you mean by talking of 'a bear with a sore head.' I am utterly unconscious of having written anything to give rise to your expression.

Will you kindly send me the whole pa.s.sage. I do not think of you as a bear at all, sore-headed or otherwise. Why, I look upon you as one of the pillars of the Cause. I think,--if we get so much out of Brother Carr at 24, what will we get at 30! Then I think that by the time you are 30, you will have ruined your health, and be fit for nothing. I feel angry that you undertake so much. I know, had it not been for you during Brother Surber's absence in New Zealand, the Cause would have gone to ruin in Melbourne. Then how could I have thought you in the way, as 'a pig,' or as a man? I do not think any of our evangelists are without faults; but if I let them see that I do not consider them faultless, they should not therefore run back to America, as they sometimes threaten to do! I ought to have known better than to take such freedom with our friends from Kentucky. It is said by travelers that a Southerner will allow you to tell him his faults, or his country's faults. But he will not; or can not, understand any playful allusions to them. Now, Brother Carr, I am exceedingly sorry to have written anything that hurt your feelings. I begin to have some dim recollection that I _may_ have written something about a bear with a sore head, but I cannot remember what it was. What _was_ it? I have Sister Carr's letter; am delighted with it; was afraid she might be cross about that bear. I have no letter from my boys, but hope to receive one soon. But I must close this long rigamarole which I cannot read myself, it is so badly done."[12]

As a last letter in this chapter's mail--what a long chapter it is making!--this is offered from Martin Zelius, he who began Melbourne life with one shilling, and later sent to America the gold that brought over Mr. and Mrs. Carr; it will show that he, too, was interested in that Tract: "I have heard that you intend to investigate, and bring out, the injustice that one of the religious bodies here has done our people. I hope you will do it most effectually, not for the sake of victory, nor of retaliation, but for the love of the truth. Stand up at any time, and under any circ.u.mstances, to defend the commands of Jesus. He has said he will never leave us, nor forsake us. When we have our friend Jesus to stand by us, our confidence is raised to the highest pitch. My dear brother, it brings the tears to my eyes when I look back on the past, and see how Jesus has shielded me from many a trial, from many a foe.

Stand up for him, Brother Carr! He who is with us is more than all who can be against us!"

The way in which the Church of Christ looked at religious matters was so different from the usual view, that the American evangelists felt the pressing need of tracts to disseminate their ideas. One ill.u.s.tration of their effectiveness, may close this branch of the subject.

There was a young man whose parents lived in a house pa.s.sed, every day, by the Carrs, on their way to town. The father belonged to one denomination, the mother to another, while the son, finding the Calvinistic doctrines of both repellant to his bent of mind, refused to accept any scriptural or unscriptural principles. He graduated at the Melbourne University, then took a special course for the degree of M. D.

He went into the adjacent country to practice, without having ever met the missionaries. One day he came across one of O. A. Carr's tracts. "I read it with great interest," he said. "I asked myself, is this the truth? I was then unsatisfied with the truths of Christianity."

The young man sought his Bible, and began with Moses and the prophets, in a course of systematic and scrupulous examination of the Word. He read himself into the belief of the Christian church. He called upon the neighbors to meet in a hall, that he might tell them what had won him to Christianity. He delivered to them a course of lectures, insisting that everything needful to man's salvation, and life of holiness, was explicitly laid down in the Bible. At the conclusion he cried out, "Is there any one here who believes?"

More than a hundred rose and answered yes! He heard them confess their faith in Christ's divinity. He baptized them. Having determined to prepare himself for the ministry, he laid aside his practice, went to Kentucky University, and, thanks to his splendid education, was able to finish the course in a year. Thus Dr. A. M. Fisher became Fisher the Evangelist, thanks to a tract written by one who, not many years before, was gathering up the shavings in Myall's wagon shop.

[8] Martin Zelius, happy man! About the time Eneas Myall was seeking work and found it at May's Lick, Kentucky, Martin Zelius stood in the streets of Melbourne, wondering to what he should turn his hand. He turned his eye and saw across the street a flaming placard: "Evangelist from America, H. S. Earl, will preach in St. George's Hall," etc. "No where to go," he thought to himself, "I will go hear that man." He was charmed with what he heard, and soon became obedient to the faith. He entered upon a business life in which his success was marvelous: everything he touched seemed to turn to gold. Whole-souled, enthusiastic, he stood before the church and asked the privilege of sending from his own earnings the money to pay the expenses of the evangelists from America. One night, when he had come from church he learned that a brother was aggrieved at him: he hired a "cab", drove across the city to that Brother's home, called him from his bed out to talk with him alone, and broached the matter in such a way that the Brother said: "O, it was a trifle, I should not have mentioned; I am ashamed of myself because I did. Is it possible that you have come all this distance to talk about that?" "Why, yes," said Martin Zelius, "our Savior said, 'if thou bring thy gift to the altar and there remember that thy Brother hath aught against thee, leave there thy gift; go be reconciled to thy Brother, and then come and offer thy gift.' I could not pray to-night until I came to see you, and know what I had done to offend you." "Well, I always thought a great deal of you, but more now than ever." Forgiven and happy he goes home, at peace with all the world.

His wife, fit companion for such a man, of meek and quiet spirit, entered into fullest sympathy with Mrs. Carr, understood her, knew her and loved her. She entreated Mrs. Carr to visit her daughter in California and arrangements were made to do so, to start in two weeks (in November, 1907); but in five days she had gone to the eternal home.

O. A. C.

[9] See appendix.

[10] Alexander T. Magarey and Vaney J. Magarey were sons of Thomas Magarey, M. P., of South Australia. They made their home with us while attending the University of Melbourne. Two more congenial spirits I never met; nor better students. Then, too, they were Christians from very love of the Savior, and delighted in the truths of the Gospel. They were very intelligent in the Scriptures. After my return from Australia Alex. visited me in Kentucky. It was my delight to take him among my kindred; for he and his brother seemed to me like one of my own family, and to present him to the Brethren as a specimen of what sort could be found in Australia. The memory of him, his father, brother and the Magarey family is very precious. Alex. would have me take him to see the mother of Brother Be. sley who went to Australia, came home an invalid and died of consumption: he must weep with that mother and see the grave of that young man: he must see those--teachers and preachers--of whom he had read; he wanted to take them all by the hand, and such a hand grasp as he gave was remembered. We were sitting together in the Main Street Church in Louisville during the State Meeting in 1880, when T. P. Haley asked if any knew of rich men's sons who are preachers of the Gospel.

Only two were known--T. M. Arnold of Covington, Kentucky, and Alex.

Magarey. On one occasion his horse, which no one drove but him, took us in a buggy from his father's home to a church near Adelaide where Alex.

preached. The people there were poor, and he would minister to them--"preach the gospel to the poor". He taught them to give. A woman who had no money had gathered the wild flowers--her offering--better than gold to him. He took them home and pressed them, possibly had them as long as he lived.

The name "Magarey" always honored in the Campbell Home, is it strange that when Alex. came to the United States the next time it was for the express purpose of bearing to his Australian home a bride--niece of Alexander Campbell?

These young men (A. T. and S. J. Magarey) were my ideals of what young Christians ought to be and do: they were so congenial to me--my companions even playmates, sympathized with me so fully, helped me in my work, that when their earthly life ended it seemed that a part of my own life had gone with them. O. A. C.

[11] Philip Santo--a prince among men--a generous, sympathetic soul "Come to see us", was his message to me, "Jeff." (T. J. Gore) "wants to see you--I will take no excuse". Of course, I had to go. When we had enjoyed his home for a while he sent "Jeff." and me to the seaside--to Port Elliot, the farthest limit of land toward the South. Up on the immense cliff at the hotel we feasted the body and rested, while we looked far out over the Southern ocean toward the South Pole. At night the tide would lash the waves up in sprays to the very top of this cliff: in the afternoon we strolled the beach, gathering sh.e.l.ls, and leaving our little (?) footprints to be washed away at even. Every year T. J. Gore visits Port Elliot with his family for a season; and a picture of it hangs on the wall at Carr-Burdette College.

Philip Santo, happy man, was always planning, preparing something for the good of the Church. He would sit in his Library at night and read until absorbed in some happy thought he would say: "Jeff., what does this Scripture mean?" and then he would be silent until next Lord's day morning when "Jeff." would be delighted with the lesson, and the exhortation Philip Santo would give at the church. Those who heard him speak in the House of Parliament were glad to hear him in the Church; for in the honesty of his soul he ministered in each place. When I bade him good-by he insisted that I take fifty dollars; for, said he, "I do not permit the preachers to come to see me at their own expense".

He visited us in Hobart City, Tasmania. He entered the store of his old time friend, with a cordial greeting. "How do you prosper"? The friend, a hypercalvinist, he who heard O. A. Carr gladly, read Milligan's Scheme of redemption and p.r.o.nounced it the best book, next to his Bible, he had ever seen, "but who drew back when he heard a sermon on 'My Sheep'--"Very well indeed," he said, "until the preacher (Carr) began to preach Campbellism". "What is that you said he preached", said Santo.

"What is Campbellism?" "Oh, I don't know; but that is what they said he preached". Then he enveloped himself in a mist of dreary theology, and proceeded into the darkness of the decrees of foreknowledge and "fixed the fate" of all, as he thought. Whereupon Santo remarked: "Do you think that any man of ordinary sense can understand what you have been saying?" Our friend was a good man, and he could bear it, when Philip Santo said it; but he went into the other room to cool off; but soon returned to indulge in reminiscences. He read in a few days the announcement that "The Hon. Philip Santo, from Adelaide, would preach the next Lord's day in O. A. Carr's place". Then it was revealed that he had given himself away together with his cause; but he continued to maintain stoutly that a "sheep could never become a goat".

On leaving us he said: "I want to give you this: you may need some pocket change"--and placed $50.00 in my hand. Thus he moved around among the churches--distributing to the necessity of saints like he was "given to hospitality" in his home.

His heart's desire was to visit his brethren in America. His active business life forbade a lingering while here. He telegraphed to me to meet him in St. Louis. Feeling that we must have him in our home at Columbia, my answer was to tell him how he could come, and be sure to come; but he must set sail from California at a fixed date and could not. We missed the joy of his presence. How I would love now to have the opportunity to do his bidding; but he has gone from the earthly life.

O. A. C.

[12] By a.s.sociation with him and his family in his own home I learned to love Thomas Magarey, and henceforth to think of him very much as his sons thought, and to feel that he was a father to us all to correct and to help us. He could not offend me if he would by any strange position he might take, or any thing he might say; nor would he intentionally do so. He was born to be heard, to say what should be in the affairs of men. Right or wrong in what he claimed as truth, he was a genuine man.

O. A. C.

CHAPTER XI.

BUSY YEARS IN AUSTRALIA.

In the shifting crowds of men and women along our life-pilgrimage, few are those who feel an abiding interest in the concerns of others. We meet and part, each thinking of what he may have gained in the way of social inspiration, rather than of what he may have imparted. It is not indifference, however, which most severely galls the sensitive spirit; it is the active opposition that ever seems the lot of him or her who would help humanity. I do not know if any feet have reached the upper rounds of high ideals, without shaking off detaining hands. In the case of Mrs. Carr, influences adverse not only to her work, but to her peace of mind, were destined to attend her through life.

It is impossible to estimate the good that might be accomplished, if mankind would rally around those souls fired with lofty purposes, and strengthen and make more effective those purposes, by sympathetic encouragement; if it were human nature to add to lofty ambitions, by lending substance from one's own slighter forces. But it appears to be the rule that wherever one is found who desires to do a great good for others, a dozen are found to weaken his influence and to seek to undermine his work. Those physical mannerisms which are presently to perish with the flesh, are seized upon for the purpose of striking dead, influences which might otherwise have been eternal.

[Ill.u.s.tration: On Road to Salmon Ponds, Tasmania]

[Ill.u.s.tration: Hobart Town, Tasmania]

When Mrs. Carr, experienced for the first time the cruelty of this truth, she was unprepared for it. In later years, having learned her lesson, having been convinced that opposition to truth is inherent to human nature, she was able to hold her courage with a fixed and steel-willed conviction, that cut its way through all walks of opposition. But at first she was not prepared for this unlovely trait of lesser minds. Accordingly, we sometimes find her sinking, wavering, fluttering like a bird in a snare, before the breath of treachery, and the opposition of jealous natures.

To understand the story of this life in its entirety, one must know the details of these struggles and these disappointments. Yet we would rather leave the story incomplete, than perpetuate misunderstandings and misrepresentations. Those who opposed Mrs. Carr in all of her educational plans, share the fate of one who chooses as his part in life, that of opposition. It is not he who opposes, but he who performs, to whom the world owes its grat.i.tude. Those who are antagonistic to good works, court the oblivion that awaits them. Those who, in spite of discouragements and hostility, hold tenaciously to lofty purposes, leave to the world such monuments of their devotion, as the sun-kissed college on the flower-embossed hill overlooking Sherman, Texas.

We shall content ourselves, therefore, with pa.s.sing by, in silence, the words and deeds of the ill-natured, the unfriendly and the indifferent.

One should not go back into the past to gather its thorns. So much is said at this place, that those conversant with the controversies and contentions of school and church life during the last quarter of the nineteenth century, need not expect to find them reanimated in this volume.

The following selection from Mrs. Carr's diary deals with her first trip to North Tasmania whither, two years later, she and her husband were to go for a year's sojourn:

"Jan. 3. Left for Hobart Town, Tasmania, on the ship _Southern Cross_.

Sisters at the wharf. Kissed Ollie goodby. Dashed away the tears--may we meet again, dear husband!

"4th. Pa.s.sed through Port Philip's Bay. Over the Rip, that terrible Rip!

what seasickness it brings! Terrible storm! I was crowded out of my birth, but was glad to get the fresh air. The captain and stewardess were kind. The Lord bless them.

"5th. Reached Hobart Town, 7 a. m. Met by the Walworths, to whom Ollie had telegraphed. Saw more vice in two hours than I saw in New York in two weeks. What wicked people!

"6th. Sailed in the _Monarch_ to New Norfolk, 22 miles. Scenery along the Derwent is grand, but not to be compared to that of the beautiful Ohio. Hop gardens far up the hills, shrouded in mists. How lovely!

"7th. Visited Salmon Ponds, 7 miles from New Norfolk. Salmons raised here, as they are not native to Australia; 30,000 sent to the ocean yearly through the streams that supply the ponds from the Derwent.

Returned to North Tasmania by coach; fine view of the country--how I wished for Ollie!

"8th. Stormy day. Spent it indoors, sewing and gazing at frowning Mt.

Wellington, the pride of Tasmania. Attended services on a man-of-war.

"10th. Visited Town Hall and Museum. Saw handwriting of the King of Madagascar.