November 1925
T H E K I N G ’ S B U S I N E S S
510
farm, and in this way we could make a beginning of preach ing the Gospel to these people free from the dominion of the priests.” William was enthusiastic over the idea, and proposed that they set out at once on an exploration trip, that they might judge of the feasability of such a plan, get an idea of where best to locate, and something as to the cost of such a farm, in order that word might be sent to the board at home 'and an effort made to raise the funds for such an. undertaking. The two young men, as pioneers in a land of which little was known, had been placed much upon their own initiative, hence their feeling of deep responsibility that no mistake should be made in any course of action. When their plans were made, they wished to hear from friends in Lima before venturing out. Easter had arrived, and on the Monday following occurred the great feast of the Indians in this region. Thousands of Indians from the mountain farms and villages, from the mountains and the valleys, poured into the city. The feast “Nuestro Senor de los Temblores (Our Lord o f the Earthquakes),” is a time of great preparations. William and Randall, knowing'full well how the priests and populace felt toward them, never theless determined to witness this celebration, believing that it would the better enable them to reach the people they had come to help. At the sinking of the sun, a procession came from the famous old cathedral, that ancient cathedral in which the Incas worshipped their Sun-god. A large number of priests, clad in garments of white, came first, followed by a great crucifix having a huge silver pedestal and carried aloft by perhaps forty Indians. Immediately following these came a band of women clothed in black, each carrying a candle, A handsomely carved figure in mahogany is this image of Christ, and one is constrained to ask, “Is it not possible that they have some saving conception of Christ?” That such a possibility is out of the question has been repeatedly demonstrated. Among that vast multitude of Indians kneeling and prostrating themselves as the proces sion moves slowly past them, not one knows the story of redeeming grace, and not one knows the story back of that representation of the suffering of the Christ. It is an idol, and they worship it as “The Lord of the Earthquakes.” As William and Randall gazed at the worshipping, ador ing multitude, a great and unutterable pity welled up in their hearts because of the blindness and ignorance of these deluded people. They had heard legends about the origin of this unusually beautiful carving. The rich mahogany gleamed almost black, the hair and beard were of long hair, soft and black. Thorn marked was the brow, and the wounds represented as bleeding were not horrible in their representation. It carried an unusual picture of beauty in terrible anguish. One story says that the image first made its appearance in the city at the time of a great earthquake, and at its entry the quaking ceased. Others say that at one time none of the saints was able to put a stop to the num erous shocks which so frequently disturb that country, until at last this black god of the Indians was brought out of the cathedral, when all became quiet again. They all firmly believe that this wooden image made them safe during the earthquake shocks, and many miracles are attributed to it. In their interest in the spectacle and the pity they felt toward the benighted people, William and Randall forgot their own perilous position in the country, until they began to be .roughly jostled by the crowd, and angry voices cried out against them because they did not kneel as did the others. Scarcely knowing how, they finally escaped to their rooms, bruised and sore, thankful for the respite, but not
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B I OL A B O OK ROOM Bible Institute, Los Angeles, Cal.
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