How the Pirates Became Protestant Missionaries and Continued being Pirates

To know the true history of the United States, one must have a thorough knowledge of Pirates. Our presidents, the descendants who claim to be our “Founding Fathers”, those who run the governments of Canada and the British Isles out of ‘Whitehall’ have their ancestry and fortune founded in piracy.  Skipping over the details of the height of the Pirate era, I’ll jump to the period of their decline, which happened right around the time that the “Founding Fathers” made their appearance.  The Pirates had so completely destroyed international trade that they ended up preying on each other in some comical ways. They ultimately found themselves destitute on Islands where the earlier colonists had fled from them, since certain of the Trading Companies had begun hiring pirates to hunt down other pirates, and they were forced to disguise themselves and turn to other sources of income.

One of these islands, for example, was Nassau, where the notorious pirate Woodes Rogers was named governor.  Pirates and governors were interchangeable and hardly distinguishable one from the other. But by the time he became Governor of Nassau, more than half the initial settlers were dead from disease, Rogers himself was in chronic ill health, stores were running low, and without the influx of stolen goods, fresh supplies were hard to come by. The crops failed, and failed again.  The Catholics, who occupied far better defended and stocked colonies nearby, constantly menaced Rogers.  I am coming to the conclusion that it was the Acadians who were doing the menacing of the Pirates, and that the story that has come down to us of starving Acadians in the Caribbean Islands after the ‘dispersal’ has been quite reversed.  I’m finding many such cases of reversed history like this, and I’ll be writing more about that.

In tracing the Catholic migrations, I’m uncovering the source of the Protestant Missionaries, and I’m finding that the Protestant Missionaries were the progeny of the surviving Pirates and their home boys in English and American government.  It is not a secret that pirate booty and stolen gold funded the first Ivy League Schools in America. This is no surprise considering the number of professional con-men and white collar criminals that these schools have produced over the years. Yale as the home of Skull and Bones is a case in point.

At the end of the book “Pirates Pact: The Secret Alliances Between History’s Most Notorious Buccaneers and Colonial America”, by D. Burgess, Jr, I found this interesting passage on page 256:  “For those pirates who did not surrender themselves, Rogers had no specific instructions, so he improvised. Some were given tracts published by the Society for Promoting Christian Knowledge; others were hanged.”  There’s the clue to where the Protestant Missionaries originated. There was a rapid disintegration of pirate patronage by governments both in America and in England at this time. This is when a new form of piracy came about, very much related to the “Promotion of Christian Knowledge”.  Keep in mind that the Catholic Church had been the only form of Christianity for up to 1800 years before the Protestants made their start out by stealing everything that wasn’t nailed down in the Catholic Churches in Europe, including huge pieces of real estate which required killing the owners.  The foundation of Protestantism was theft, murder, destruction and the use of printing presses to spread dissension and lies.

It just so happens that  Missionaries began to appear in the exact same locations where Piracy had been most prevalent.  The fact is that the Protestant Drag Queen Elizabeth had no other income source other than theft of Catholic merchant ships throughout the world. The owners of the Catholic merchant ships were the same people whose ancestry I and most Catholics share. The English government licensed pirates to raid these Catholic merchant ships, kill or sell into slavery the people on them, steal the merchandise and much gold. Queen Elizabeth, along with the families of our “Founding Fathers” allowed the sale of stolen merchandise in the ports of England and the English colonies. The Protestant so-called ‘Christian’ governments not only hired the boats, captains and crews, but also took a share of the profits, and imprisoned anyone who tried to stop them.  This is the source of the economic boom that spurred English speaking America. In the colonies where Piracy was protected, Catholics were basically forbidden, and none of them would have wanted to live there anyway.  In early America, Catholics were prohibited from holding office in their ‘Democracy’, and actually still are, though not so openly. The early Catholics developed a separate economy in Nova Scotia, Canada and toward the Western and Southern interior, building forts along the Ohio and Mississippi Rivers all the way down to New Orleans. Their source of support came from the Catholic Church and the Catholic Monarchy in France and Spain, and so a separate healthy economy was developing and it was this separate economy that English and Americans preyed on, for a while as Pirates, and now in other ways.

“I cannot imagine how historic Christianity could have served the moral interest of mankind more effectively than it has done by exalting this sacrament [of Holy Communion] for eighteen hundred years as the medium of a personal union between the soul of man and its maker. But it would be even more difficult to imagine how a doctrine so repugnant to carnal reason could have survived without a central authority for guidance and support”, wrote one Catholic Priest in 1900.  The Protestants rejected both the central authority and the sacraments and were as Anti-Christian as any group could be, and yet they’ve managed to pass themselves off as Christian to the unknowing world.  In the process, they’ve given Christianity a bad name, much to the delight of the Jewish ‘Lords of Trade’ who first supported them.  So it’s no surprise that Protestant Missionaries would also be used to promote Jewish business interests throughout the world, and that those Protestant Missionaries would be the same as the Pirates who first received the pamphlets entitled “Promotion of Christian Knowledge”.

In Hawaiian history, the Protestant Missionaries are much talked about, and not much liked. Historians report that the Protestants told the Hawaiians that Catholics were heretics, and so the Catholic missionary boats were refused entrance to the harbors once the Protestant Americans took over.  The Protestants have slandered the good Father Damien terribly, and the defense of Father Damien that was written by Robert Louis Stevenson is so censored I haven’t yet been able to find it.  I wanted to know more, so lo and behold, I found an article by Francis Penman, writing from Tokyo Japan, published in 1900 in a magazine called ‘Catholic World’.  This is his report, slightly edited for clarity and brevity:

“Why are Protestant missionaries so generally disliked in the Far East?

This is a question that has often been asked, but seldom answered satisfactorily. One is told that the irreligious merchant is averse to all religious work, because it has a tendency sometimes to cause disturbances among the natives who dislike it, and thus disturb trade. But that can be no explanation; for, while the Protestant missionary is certainly disliked, the Catholic missionary is often regarded with affection and esteem. The explanation must be deeper than this. One reason, I think, is that the Protestant missionary often engages in trade, and thus competes rather unfairly with local businesses. I say ‘rather unfairly.” For the missionary is helped by funds from pious people at home, including sometimes, maybe, friends and relatives of his business competitors in the Orient, who often imagine that he passes all his life in efforts to reclaim the “noble savage” from primeval wilds, suffering no end of discomfort in the process, while as a matter of fact few merchants can afford to take such long and frequent vacations as the missionary. I can give concrete examples of what I mean.

The Bangkok Colony:  How Access to Protestant Subsidized Printing Presses Spread Corruption

In the city of Bangkok there is a large American colony composed almost entirely of Protestant missionaries, ex-missionaries (now prospering in business), and sons and relations of Protestant missionaries. The members of that colony take frequent trips to the States, where they get pathetic articles written about the extreme discomfort they have to put up with in order to preach the Gospel to a doomed people and an unbelieving generation; but they manage at the same time to live well and make “plenty of money”. Discontented with the salaries paid by the Board of Missions, they run firms with which they are not generally supposed to be connected. It must be confessed that as a rule they lead good, wholesome, busy lives; their homes are always comfortable, their food plenty and substantial; all their surroundings reminiscent of a quiet, fat “living” in an English village, or a parsonage in a prosperous American suburban district. This is all very well, but one does not see where the self-sacrifice of which they talk so much comes in; and instead of finding traces of apostolic poverty, one sees only a keenness in money-getting which might put the veriest worldling to the blush.  There was one American missionary in Bangkok whose haste to get rich outran his discretion, for he utilized the mission press in order to flood the market with printed copies of those extremely pornographic romances in the vernacular which are so common in Siam, and which had up till that time been circulated in MSS [hand written], only.  An orphanage press under American control can easily, by virtue of the help it receives from home, undersell any of the independent printing firms, and does undersell them.  This state of things causes the average business man, and especially the business man who is personally worsted by clerical competition, to dislike the missionaries, to suspect them of hypocrisy; and I think it is natural that such should be the case.

A Ceylon Incident of Falsifying Reports to the Protestant ‘Mission Board”

Many other causes combine to strengthen this impression.  I shall try to give the reader an idea of them.  While visiting a tea plantation once in Ceylon I found that the attitude of the superintendent towards the Protestant missionaries was even more than usually unfavorable, and I asked him for an explanation.

“I’ll tell you,” said he.  “I’ve five hundred coolies under me. Tamil coolies, not on of them Christian.  A missionary drives over here once a week or so from ____ and asks me for permission to speak to them on Christianity.  I willingly give permission and tell the kangany to muster the men. The men are accordingly mustered, the missionary gets up, talks to them for half an hour on ‘the great truths of religion and when he has done, I ask him to stay to tiffin.  After tiffin he enters in his book, ‘Preached to five hundred Tamils on such and such estate on such and such a date, adding a lot about the way the Spirit seemed to move them, though as a matter of fact only a few of the men paid any attention to him, and they laughed at him. The worst of it is, that these reports appear in missionary papers at home, dressed up in such a manner as to make one believe that the whole country is on the eve of becoming Christian. Not only has this method of evangelization the disadvantage of gaining no converts, but it has a tendency to make European Christians in these parts believe that all religion is such clap-trap”

I may add that in the same part of the East, the European and native Protestant clergymen come together in conference in a certain district at least once a year, on which occasions the Europeans invariably refuse to associate with their colored Aryan brothers. From personal experience I know that the opposite is the case among the Catholic clergy. In South India, too, as in Siam, the American Protestant missionaries are noted for the success with which they conduct their business enterprises.  In one place they have a very flourishing weaving concern, where they are able to turn out excellent cloth of its kind at perfectly ridiculous prices, the same goes for the tiles they make which are famous all over the Far East.

In the Korean Peninsula the Protestant Missionaries Get Into Politics

In Korea the missionaries have also gone in for trade, and for politics as well, with a thoroughness that has actually made their name a byword in China and Japan.  On the occasion of the outbreak of the present disturbances in China, a “large and respectable body” of Koreans jointly petitioned their Emperor for permission to “exterminate the Christians” in their respective districts. Some able Japanese newspaper men proceeded to investigate the state of things in the peninsula. The results of those investigations are interesting. The special correspondent of the Nichi Niche, an excellently edited Japanese daily, and a ministerial organ to boot, with a large circulation, said that-

“Of all Christian countries, France and the United States have sent the largest number of missionaries to Korea. Some of the American Protestant missionaries, and they are by no means small in number, have mixed themselves up in Korean politics and commerce, and are acting in combination with a section of the Korean gentry in Soeul.  On the other hand, the French Catholic missionaries in the peninsula are making the spiritual enlightenment of the Koreans the sole object of their activity and never allow themselves to be involved in political eddies.  Owing to this whole-hearted devotion to their profession they possess a far larger number of followers than their American Protestant confreres.”

Commenting on this, the Japan Times, a semi-official paper printed in English, delivers itself in almost a menacing manner as follows:

“As to what these correspondents say about American Protestant missionaries, their propensities for business and for politics, and so on, we do not know how much truth there is in it. We know, however, that a few years ago the government at Washington deemed it advisable to instruct its minister at Soeul to address a remarkably vigorous  and outspoken warning to the American missionaries, with the object of preventing them from meddling with Korean politics.  They may have mended their ways since, or they may have again displayed their weakness for meddling in other people’s affairs. If we can trust the correspondents of the two foremost papers in Tokyo, it appears that the latter is unfortunately the case, and that some of them, at least are once more making troublesome busybodies of themselves.”

A Japanese Camp Meeting is a Luxury for the Protestants

So much for Korea. I shall now deal with the missionary in Japan. And shall first present the reader with a paragraph on this subject from the non-Christian but perfectly courteous and impartial Japan times, of August 3:

“Hiyeizan in Yamashiro,” says the paper, “is one of the favorite summer resorts of foreigners in Japan. Every year the Doshi-sha, a Protestant Institution, “gets permission of the local forestry authorities to use a patch of the government land north of the mountain above mentioned for the accommodation of the foreign missionaries in the Kansai district. There they spend their summer holidays, from the middle of July to the middle of September, in a religious fashion. It is calculated that 47 British and Americans, and 33 Japanese, made their sojourn on the mountain last summer.”

This agreeable two months’ vacation, passed “in a religious fashion”, is carried out in other parts of the country at the same time, but the Japanese organ I have just quoted treats the matter quite seriously.  The Christian European organs in the local press are not so shy, however. Under the pronounced heading of “An Annual Humbug”, the Eastern World, a Yokohama paper, speaks strongly on the subject.

“The Chosen of the Lord” it says, “have again left the sinful settlements and sweltering plains to take their two month’s annual holiday at Karuizawa, to praise the Lord who annually helps them to get there, whilst the children of wrath have to slave at their desks eight, nine, even thirteen and fourteen hours all year, and more on mail days, and there is a superabundance of those unholy days.  Now if this annual humbug intended for consumption at home, where Kauizawa is believed to be a dreadful wilderness, was only kept quiet, no one would say a word about it, for judicious humbug has always been a most powerful factor in the world’s progress. But no, nothing will serve but there must be reports of it in a newspaper, so that there be something to show that looks like work.”

There is no need to dwell further on this point, however, as it has been fully treated of in Mr. Ransome’s  ‘Japan in Transition’.   Mr. Ransome speaks very strongly, it may be remarked, against the Protestant missionaries, but of the Catholic missionaries he has nothing but good to say, and in this he merely voices the opinion of the most thoughtful European and American residents in the Far East.

The present crisis in China has aroused much discussion in connection with the wisdom or want of wisdom of missionary disturbances since the Protestant missionaries came on the scene. The Catholics were in China three hundred years ago, and for centuries we find that they were treated with respect by the common people; no sooner, however, do the Protestants arrive on the scene than the trouble begins.  I believe that the cause is this: The Catholic missionaries became Chinamen almost; they lived among the people for good, and troubled themselves about nothing save the teaching of their religion. The Protestant missionary, on the contrary, brought his wife and children with him, and all his home prejudices and customs, and this the Chinese resented.”


A concrete example of the difference between Catholic and non-Catholic missions is furnished by an incident that lately occurred at Ichang, on the Yangtsze. I quote from the Chinese Gazette:

“The captains of the Japanese steamer Taiyuen Maru and British steamship Changwo, passing the back entrance to the Customs Godown at Ichang, saw a poor Chinese junk-tracker in terrible agony, with one of his feet hanging a bruised and crushed mass of flesh, in an indescribable state of filth and live maggots.

“Wishing to relieve this terrible state of affairs they sought the aid of the customs harbor master and medical officer, imploring them for the sake of humanity to have the man placed on a stretcher and sent to the hospital.

“The man was duly sent to the Scottish Mission Hospital, a note having been sent first by the harbor master to ask if the doctor in charge would receive the man, permission having been given in writing. But after the doctor in charge had examined the man’s leg and partially dressed the wound, he (the doctor) called on the harbor master at this residence and requested that the man be immediately removed, as fever had set in and the leg required immediate amputation, and in the doctor’s own words, was the ‘most awful case he had ever seen, a mass of corruption and maggots’; and more than this, he had been strongly advised by his mission not to take this case in, as in the case of the man dying, which very probably in three or four days, it might cause a rumpus (sic) and be a trouble to the good of the mission. In fact, this was not the class of patient the hospital was for.

The man was removed from the hospital and placed on the beach to die by degrees.  Again, money was paid to the priests of a temple (heathen) close by , and again he was removed to at any rate die in peace on some straw out of the sun. That night the French Sisters, unasked, had the man brought into the convent, put him into a separate room, washed his body and skillfully dressed the awful wounds, a labor of love for a poor Chinaman and done by women.

“In short, the man was recovering under the gentle care of the sisters when last heard of; and the whole foreign population of Ichang, those on steamers trading to the port as well as those residing in it, those of the Catholic religion as well as those of the Protestant religion, and those of no religion at all, were so touched by the kindly act that they collected on the spot a subscription [money] for the convent, and presented it along with a fine testimonial bearing the appropriate [scriptural] citation : “’Inasmuch as ye have done it unto the lest of these My brethren, ye have done it unto Me’.”

The Gazette winds up this report by remarking that “the Scottish [Protestant] Mission at Ichang consists of three magnificent houses in well laid-out grounds, which cost 1000 pounds each on average. Each of the houses only contains one missionary and his family, and the pay of each missionary is 200 to 300 pounds a year [quite a lot], with extras….In fact, these missionaries are better off than men in the Civil Service in China, and live on the fat of the land.”


I may remark, in conclusion, that the appeal published by the New York World just when the difficulties in the Chinese capital had become acute, from a missionary correspondent in Peking (“Arouse the Christian world immediately to our peril. Should this arrive too late, avenge us!”), called forth nothing but jeers from the European press in the Far East.  The Japan Herald says that the expressions [the call for revenge] to come from persons who pretend to have consecrated themselves to the religion of love and self-sacrifice…Would Livingstone, Xavier, or Ignatius Loyola have appended their signatures to such an unfortunately-worded petition?  Hardly. There is nothing in it whatever to differentiate its authors from the ruck of ordinary humanity.  A parcel of concession-hunters might with equal probability, and with greater propriety, have given it forth.

If compelled to live on the salaries allotted to the French Catholic Priests, to wear the latter’s distinctive dress, and if consecrated like them to purity, there would soon be perceptible a distinct falling-off in the number of those domesticated gentlemen who are at present so eager to ‘Christianize and civilize’ the unhappy heathen.  We are not among those who can see any extraordinary sacrifice involved in mere residence abroad, and when it is remembered that in nine cases out of ten, the kind of American nonconformist [non-Catholic] missionary who comes to this country, or who visits China, could not expect to do half as well from a pecuniary [monetary] standpoint if he stayed in America, the extent of his self-abnegation approaches perilously near the vanishing point.”

The Kobe Chronicle, commenting on the same appeal for vengeance by these Protestants, says: “That is the spirit in which Protestant missionary propaganda has been carried on in China for the last thirty years, and it is not surprising that it should have gradually aroused the hatred of the people and be responsible in large measure for the explosion which threatens to wreck the Empire.”

…The keen, logical, matter-of-fact community of foreign residents, even those who are not Catholic, and the press which so accurately represents it, is not then in favor of the Protestant missionaries, and is as a rule in favor of the Catholic missionaries.


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