THE WILDS OF INDIA
AMONG THE MARDIA PEOPLE.
MR ABRAHAM A. LIND INTERVIEWED.
Twelve years of strenuous missionary work amongst the heathen of India, including many months of sojourn in the Bailadilla Hills and on the plains in the Mardia Country have been the experience of Mr Abraham A. Lind, an ordained minister, who some years ago was converted from the Jewish faith to Christianity, and who arrived in Dunedin a few days ago, with his wife and child on a visit to Mr and Mrs Scott, of Carnarvon street, Roslyn, who are Mrs Lind's parents. Mrs Lind will best be remembered by residents of Dunedin as Miss Scott, one of the band of Otago missionaries who went out to India to join Pandita Ramabai's mission there. It was there, after some years of experience in mission work, that she met her husband, and they were subsequently married. Although not connected with any denomination now, Mr Lind years ago studied extensively in London and Germany, it being the desire of his people that he should eventually become a Jewish Rabbi. However, he felt the call of the Christian Church, and after serving in South Africa during the Boer war with the British Intelligence Department, he was ordained as a minister of the Christian religion, and then struck out for India, where he has laboured ever since. Such, briefly, has been the career of Mr Lind.
During the course of an interview by a Daily Times reporter yesterday, Mr Lind related some of his experiences in India, confining himself chiefly to the Mardia people, he being the first white man to visit this part of India. He said that he visited the Mardia tribes, of Bastar State, General Provinces, in 1908, for the first time, with a view to reducing their language to writing, so as to make it possible for the Gospel to be brought to these people. He left Jagdalpur on the afternoon of Tuesday, May 6, accompanied by a chaprassi or agent, whose services the Bastar State Government kindly lent him for the tour. The journey was necessarily slow, but after a chapter of minor mishaps, he reached the border of the country where the white man was not known. At about 10 o'clock on the morning of May 14, 1908, at Basinbehar, Mr Lind heard his first words of the Mardia language. Knowing several other Indian languages, he was aided somewhat in obtaining the names of all the objects on view, also some phrases and sentences, all of which he wrote down phonetically. It took some considerable time to get the people to understand what he wanted. As a result many difficulties were encountered, and he had to resort to all manner of devices in order to get the Mardia equivalents to the words he wanted. After a few days' travelling he reached Sounpur, which is the largest village of which the Mardia people can boast. It consists of about 25 houses. The natives were very timid, and when they saw him coming they ran into the forest, being apparently afraid that some evil being was among them. The Mardias are aborigines, quite distinct and, exclusive, and live by themselves on the hills and in the forests. There are two sections of them: the Mardia and the Moorias. The Mardia are those who live in the hills, and the Moorias those who live in the plain, Mooria meaning the man who lives on the plains. These people have no written language, and Mr Lind set out to learn it with the object of writing it. At first his experience was trying, and in some respects humorous. He laboured among these people for a time longer, gaining much valuable information, and then departed for his headquarters. In 1909 he started off again to go through this country, but had to stop because some of the people had rebelled against one of their rajahs, who ruled over a certain section.
In 1912 Mr. Lind and he went to a place called Bhamragarh, which was 130 miles from the nearest railway, and 60 miles from the nearest post office. The road goes only half-way, and the other half of the way had to be traversed through forest. On arrival Mr Lind acquired a piece of forest land and erected a house of wooden logs and bamboo, in which they lived. In this way they were able to come in close contact with the people, and Mr Lind was able to get a more complete knowledge of their language, which enabled him to write a grammar of the Mardia language. In this language there are three classes of words: — Primitive, Dravedian, and Sanskritic. There are also some words in the Mardian language which have been assimilated from Hindustani. The Mardian people are scattered over a large area of country; hence the language differs somewhat in one part from that in another. The difference, however, was not such as to make the speech of the people in one district unintelligible to those coming from another. The chief difference was in the conjugation of the verb. Mr Lind said that the work he had written on this language was calculated to enable a student to acquire a working knowledge of the language without the help of a teacher; indeed, a teacher or Pandit was so far quite unknown among the Mardia seeing that they have not yet learned the art of writing.
Mr Lind said that, considering that the Mardia language was unwritten, it was wonderfully well developed. The Mardia are a very intelligent people, and it appeared to him that the chief reason why they have not so far been civilised or evangelised was that they are so far away from communication with the civilised parts of India. It was possible that on this account no one has felt inclined to go among them. The greatest difficulty that Mr Lind experienced in acquiring a knowledge of the language was in getting the nouns, verbs, and adjectives, and also in getting the names of abstract things. The way he got over the difficulty was to get the people to tell him native stories, which he wrote down according to sound. Being a student of languages, and being able to speak 37 different languages, his task was made much more easy than it otherwise would have been. Turning to the question of the resources of this part of India, Mr Lind said there were large deposits of iron ore there, and the people made their own spear and arrow heads out of it. This ore had to be put through only a very low temperature to get the iron. There is also graphite, coal in abundance, and gold. The forests are very dense, and there should be a great future for the timber industry in Mardia.
The only cultivation by the people is confined to small rice flats for the purposes of food. The inhabitants live largely on plant roots and hunting. Those who live on the hill do no cultivating whatever, and live on roots, fruit, and game.
The Mardia generally worship the devil, but they are not idolaters. Further, they believe in the exstence of a God, their name for this great Supreme Power being: "Ispural," and the meaning of the word is "who bears the chief name." While they believe in God, they believe also that He is so great and so far away that He does not take any notice of the poor Mardias, and so they are compelled to have dealings with the Devil, and they offer figs and other things as propitiatory offerings to the Devil. About 30 years ago they made human sacrifices to the Devil, but the Bastar native State, when it took over the government of this outlying district, put a stop to this form of worship. These Mardia people are remarkable in many ways. They do not tell lies, and are perhaps the only tribe in India who do not, as Indians generally are noted for their prevarications. The Mardias also do not steal. Their social system is ever so much better than that of the Hindu or Mohammedan people. They do not believe in bigamy or in child marriages like the Hindus. Thev have several ways of getting a wife. One is on the system of purchase, which is always with the consent of the woman. If a man wants a wife he first of all sees the girl he desires to marry, and. having obtained her consent, he takes a number of presents to her relatives. Another system is that of working for seven years for a wife, as Jacob did for Rachel. This, too, cannot be done without the girl's consent. The system of kidnapping is also popular among certain sections of the people. This is done in this way: If a young man meets a girl whom he likes he soon finds out where she lives and who her father and mother are. He goes home, and a family council is held over the matter, with the result that they get some wild buffalo skins, claws and teeth of a tiger, and take these as a present to the girl's people. These are left, but no mention is made of the reason for the gift. Then if the match is acceptable to the girl's people a return visit is paid, during which certain ceremonies are gone through. This is then considered the equivalent of a European engagement. It is after this performance that the young man gets some of his young men friends together, and they go to the place where the bride-elect goes to draw water. There they lie in ambush, and when she comes along the young man of her choice seizes her and drags her off to the hut he has erected in preparation for their marriage. The girl, thus taken unawares, cries out, whereupon a great chase ensues. If the young man happens to get caught he receives a good thrashing, and has to start all over again, and he is called for the remainder of his days "the man who was caught." If, on the other hand, he succeeds in getting the girl into his hut she is considered as his lawful wife, and if she refuses to live with him her relatives compel her to stand by her bargain.
The natives are dark-skinned but but well-developed, with handsome features, including an aquiline nose. Their hair for the most part is long and straight, but occasionally curly-headed people are met with. They are all of a pleasant disposition and very affectionate in their family relations. They are timid with strangers, but not hostile.
Mr Lind's mission to New Zealand is mainly for the purpose of raising money with which to carry on evangelising work in the Mardia country, and to that end a Mairdia Mission Council has been formed in Dunedin with a view to assisting Mr Lind to carry on his work among these people. -Otago Daily Times, 8/1/1915.
CITY ROAD HALL, ROSLYN.
SUNDAY EVENING, 6.30 o’clock.
GOSPEL ADDRESS By Mr ABRAHAM A. LIND, Missionary from India.
All welcome. -Evening Star, 16/1/1915.
The monthly meeting of the Dunedin Burns Club will be held in the Art Gallery Hall on Wednesday next. A first-class programme of Scottish items has been arranged.
Watson's No. 10 is a little dearer than most whiskies, but is worth the money. — [Advt.]
The Peninsula ferry boats’ time-table will be found in our shipping column.
Mr Abraham A. Lind is advertised to give special addresses in the Green Island Gospel Hall during the forthcoming Sunday evenings of February. Having originally commenced his career with a view to becoming a Jewish rabbi, and being now a Christian missionary in India, interesting himself in carrying the Gospel to hitherto unevangelised tribes, Mr Lind is likely to get appreciative audiences at all meetings.
No lady should he without Martin’s Apiol and Steel Pills. Sold by all chemists and stores throughout. Australasia. — [Advt.]
Railway arrangements for the. D.I.C. races are advertised in this issue.
An address on the natives of Bolivia will be given by Mrs Horace Grocott at the quarterly public meeting in connection with the Bolivian Indian Mission in Choral Hall on Monday next at 8 p.m.
Speight’s ale and stout are acknowledged by the Dominion public to be the best on the market.—[Advt] -Evening Star, 13/2/1915.
An Interesting Mission
On Friday evening, the 26th inst., a meeting was held in the Presbyterian schoolroom, Lawrence, to hear Mr Abraham A. Lind, missionary to the Madria tribes in Central India. The Rev. P. Durward, M.A., in a few words introduced Mr Lind to the audience.
Mr Lind, in his opening remarks, thanked the Lawrence people for the opportunity they had given him of bringing his work, in its many aspects, before them. The speaker went on to say that he was a converted Jew. He had been brought up as a strict Jew and trained as a rabbi, but for a time had dispensed with religion altogether. After going to India he was converted, and for the last thirteen years he had been doing pioneering missionary work in a district which has the reputation of being the most backward, dangerous and neglected in all India. He was the first missionary who had ever attempted to instil Christianity into ths hearts of the Madria people. The 'gross darkness of heathenism could not be exaggerated, and the authorities call the Madria country "Darkest India." Yet he was convinced that he was called to the work. When he went amongst them first he had no money or equipment, and he had to set off on an 1100 mile journey on foot. The temperature rose to 120 degrees in the day-time and then fell to 60 degrees at night. The speaker remarked on the truthfulness of the Madria people; they seldom told a lie. Infant mortality was a serious question with them, carrying off 90 per cent, of the babies before they were a month old. Unlike the Hindus the Madrias were perfectly open to the gospel. The speaker concluded with a touching and powerful appeal for the support of all Christian people. After the singing of the benediction a very profitable evening was brought to a close. -Tuapeka Times, 31/3/1915.
Mr and Mrs Lind made quite the splash in gospel circles in a Dunedin which, by then, might have been thoroughly disillusioned by the news coming from the fronts of the Great War. Advertisements aplenty were placed in local papers, announcing a lecture schedule and series of "welcome meetings" given for the couple, whose distant exploits in spreading the faith amongst the benighted heathen brought a air of evangelising glamour to the city of Dunedin. By the end of the year he was also being announced as the author, along with his wife, of "In Darkest India" - an account of his missionary work.
Men of the stamp of Mr Abraham A. Lind, who is now in Dunedin, are probably very scarce even in connection with Christian foreign missions, and those who have heard Mr Lind speak are loudest in their admiration of him and the work to which he has dedicated his life. It will be seen from our advertising columns that Mr Lind tomorrow evening will tell his life story, and on Friday evening will relate more particularly the details concerning the missionary enterprise to which he has dedicated his life. The meetings are to be held in the South Dunedin Gospel Hall, which is likely to be well filled with appreciative audiences on both occasions. -Evening Star, 14/4/1915.
SPECIAL MISSION.
To be held, in Riverton by MR ABRAHAM LIND,
A Converted Jew. Commencing on SUNDAY, JUNE 27, for a few days only
SUNDAY at 7, Methodist Church.
TUESDAY at 8, Salvation Army Hall.
WEDNESDAY at 8, Presbyterian Church.
SUNDAY, 8.15. More’s Hall. Account of the Mardia Mission in India.
Collection to Meet Expenses. -Western Star, 25/6/1915.
THEATRE "SUNDAY" MEETING
Mr Abraham A. Lind addressed a large meeting in Empire Theatre last evening at 8.15 o'clock. There were from 600 to 700 people present, and keen interest was evident in the subject handled — 'The Future Destiny of Britain According to the Scriptures.' It was a big subject to handle in a short address, and Mr Lind purposes dealing with other aspects at future meetings. The principal features brought out were that Russia had always had designs on Constantinople, as is fully demonstrated in history, and it now appears quite evident that her ambitions are to be realised as the outcome of the present war, and that Constantinople will become the eastern capital of the eastern half of the confederacy of nations in the territories of the old Roman Empire. Another outcome of the present war, said the speaker, will undoubtedly be that Israel will be repatriated to Palestine, which will become a British protectorate. This will mean a large exodus of Jews from Russia. Russia's possession of Constantinople will give her a valuable outlet, and she will set about building up a great navy for future conquests. The speaker then dealt with the setting up in Palestine of Antichrist, who will be assailed by the King of the South (Britain), who will suffer temporary defeat; but the Antichrist will have to turn his attention to the attacks of the King of the North (Russia), and then will be the great Armageddon, when Christ will appear in His coming glory and overthrow the forces of Antichrist, and bring in His millennial reign. During the millennium Britain will have great national blessings as a reward of her kindness to God's ancient people Israel. In conclusion, Mr Lind appealed to his hearers that, in view of these approaching events, they should accept salvation by faith in Jesus Christ, and so escape the time of great tribulation and final judgment which is to come upon the world. -Evening Star, 13/8/1917.
SUNDAY SERVICES.
MEMBERS and SUPPORTERS of the LOYAL ORANGE INSTITUTION are requested to ATTEND the ANNUAL CHURCH SERVICE, to be held in the Roslyn Presbyterian Church, on SUNDAY, November 4, at 6.30 p.m. Muster 6.15 p.m. Regalia.
______________________________________________________
ABRAHAM A LIND
Will conduct an
AFTER-CHURCH SERVICE
In the SOUTH DUNEDIN TOWN HALL,
Commencing at 8 o'clock.
Subject: "A SENSATIONAL TRIAL." -Otago Daily Times, 3/11/1917.
MEETINGS.
PUBLIC DEBATE ON SPIRITUALISM.
A Debate on the Subject
'IS SPIRITUALISM OPPOSED TO THE RELIGION OF JESUS CHRIST?'
Will be held between
Mr ABRAHAM LIND, A Christian Jew, Missionary, Traveller, and Linguist,
And Mr JOHN PAGE, Lecturer for The National Association of Spiritualists, N.Z., member of the British Mediums' Union,
In the KING'S THEATRE,
On WEDNESDAY AND THURSDAY EVENINGS, May 1st and 2nd
At 8 o'clock.
Chairman, Hon. John MacGregor.
ADMISSION ... SIXPENCE
Dress Circle Seats ... ONE SHILLING -Evening Star, 26/4/1918.
Spiritualism was an immensely popular movement at and after the end of the Great War, possibly due to the massive collective loss felt by those at home whose young menfolk had gone away and not returned. Lind debated his case several times to large houses of paying audiences. He also found time to write a little more.
666.
We don’t profess a very close acquaintance with The Beast, or with his marks or the number of his name. Our review, therefore, of a book that claims to make all these things plain is a judgment passed with the airy confidence of ignorance. For that we can only hope that Mr Abraham A. Lind will forgive us. We have every desire to be generous and just, but cannot honestly assure our readers that we feet much better after being taken into the author’s confidence about “a satanic rebellion in the heavenlies before the creation of man.” That is a strange place, and a very distant age, and when we do want a little exercise for our imagination we thing, all in all, we prefer an old fellow called Milton.
It must not be supposed, all the same, that Mr Lind keeps us up in the “heavenlies” all the way. Far from it. He makes a most courageous descent to the earth above modern Italy, and proves to us out of the mouth of Science that Rome is destined to the flames. Indeed, if we have not misunderstood him, it would long ago have gone up in smoke but for the mercy of God in allowing time for all the modern Lots to escape to the mountains. And after Rome, Babylon will have a turn — the wicked having rebuilt the city in the meantime to enable God to destroy it, mainly, it would seem, that the prophet Jeremiah, and the preacher, Abraham A. Lind, should be saved from eating their words.
(“The Mark of the Beast and the Number of His Name” costs 2/0, can be purchased from L. M, Isilt, Ltd., and is the precursor of another work “of transcendent interest and paramount importance,” which will he published shortly by the same author.) -Sun, 19/7/1919.
Abraham Lind seems, at some stage, to have forgotten the benighted Mardia of India, his eyes dazzled by the bright lights of lecture hall and theatre. By the year 1923, he seems to have been contemplated a move to fresh fields. But Abraham Lind was not all that he seemed to be - he was much more. His planned removal to the North Island may have been a progression in his career. It may, however, have been an escape attempt.
PERSONAL
Mr Abraham Lind, a well-known preacher in Dunedin, will shortly leave this city to take up his residence in the North Island. -Otago Daily Times, 19/1/1923.
Mr Lind will conduct services to-morrow at the Tailoresses' Social Hall, Dowling street. -Evening Star, 14/4/1923.
MISSIONARY ARRESTED
A SERIOUS CHARGE
Detectives Beer and Keycroft this morning arrested Abraham Lind, missionary, of 23 Whitby street, on a charge of committing a serious offence, on or about December 19, 1922, against a female, twenty one years of age. He will be brought before the court to-morrow morning. -Evening Star, 15/5/1923.
ABRAHAM LIND CHARGED WITH SERIOUS OFFENCES
CASE OPENED IN POLICE COURT
In the Police Court this morning, before Mr J. R, Bartholomew, S.M., the charges against Abraham Alfred Lind, missionary, of this city, were proceeded with. To the original charge of rape (alleged to have been committed on or about December 19 last) three others were added — that on or about September 14 last he indecently assaulted another female: that on or about September 21 he committed rape on this female; and that on or about October 21 he committed rape on this female.
Mr F. B. Adams prosecuted, and Mr J. B. Callan appeared for the accused. Mr Adams asked that the names of the female witnesses be suppressed, also that the court be cleared.
His Worship granted both requests, adding that, so far as the publication of the evidence was concerned, he would leave that to the discretion of the Press.
Mr Callan: Does the exclusion of the public include the accused’s wife?
His Worship: Oh, no, she may stay. Any medical men who desire to stay may also do so. It was agreed to take all the charges together so far as the lower court was concerned.
Mr Adams said that the charges related to three girls. In one case the Crown alleged that there were representations as to the nature and quality of the act; in the other cases there were representations, and it was for the court to decide whether there were as to the nature and quality of the act. The Crown alleged that the series of offences took place under circumstances negativing any effective consent on the part of the girls. Accused had been conducting a mission in succession to a “healing mission” conducted by Mr Wigglesworth. It was while conducting this “healing mission” that accused came in contact with the three girls concerned. Evidence would be brought regarding the meetings, particularly those known as “waiting meetings.” These were held in the Tailoresses’ Rooms or at Lind’s home, and were of a peculiar emotional nature, and were kept up fairly late. There was a certain ecstatic condition produced, especially on females, which put those in it to a certain extent in the power of the pastor conducting the mission, and who was supposed to have the power of healing, etc. There was a suggestion of hypnotism, but the Crown did not allege that any of the girls had been put into a hypnotic state. But the conditions at the mission were akin to hypnotism. Persons at all subject to hypnotism were amenable to suggestion, and what it practically amounted to was that the girls were brought into a condition that made them easily amenable to the suggestions of the accused.
Mr Callan said that nothing had been said to justify Mr Adams’s statement regarding the anticipated defence of hypnotism. In the meantime the defence denied that there was anything in the whole story.
The first witness was the mother of one of the girls concerned. She said she had attended meetings conducted by the accused. Two of her daughters had also attended. These were public meetings, and were held first in the Queen’s Theatre, then at the Choral Hall. On the last Sunday before witness went away (in November) the meetings were held in the Tailoresses’ Rooms. Meetings were held on Tuesday and Thursday evenings, and on Sunday mornings and evenings. The Tuesday night meetings were called ordinary prayer meetings, and those on Thursday nights were called “waiting meetings.” At these meetings Mr Lind spoke first for about an hour; it was a religious address, “out of the Bible.” Then he would kneel down, and they were supposed to wait for “the power.’’
While kneeling down what did you do? — We didn’t do anything till we felt some power.
Witness went on to say that those present prayed. Lind usually stayed on the platform. The way it all affected witness was that she always felt as though she wanted to sing. This was after a meeting or two. Her daughter attended about five meetings, and her health was good up to the time she attended the “waiting meetings.” After that her nerves began to give way, and she got very depressed. At one meeting witness saw her cry. She got worse, and witness took her to Dr Williams, but the medicine she got did not seem to do her any good. That evening she became very ill, and was in a state almost bordering on insanity. That night witness took her to Lind at his home in Whitby street, Mornington. She took her there because he healed. Lind told the girl to take off her hat, and he placed his hand on her head and asked the Lord to take away what had been troubling her. She slept better that night. She (the daughter) attended a meeting after that at Lind's home with witness and another daughter. This was a “waiting meeting,” and that night the first daughter seemed exceptionally depressed, and cried. Lind had said that he was going to hold a conference during the holidays, and asked who was going away. Witness told him she was going away about a week later. On the following Saturday Lind came to witness’s house. She was busy, and he and the daughter went into the front room. She heard them talking for about an hour. At the meeting next morning he asked after the daughter, and whether witness was going away. Witness went away, and returned on February 9, but attended no more meetings of Lind’s. The daughter joined her on holiday, but did not attend any meetings after her return.
Asked regarding the second girl concerned in the charges against Lind, witness said she was affected more than anyone else. She got very excited, and shouted out “Praise the Lord!” “Hallelujah!” and that sort of thing. Once witness saw her prostrate, with her hair ruffled. She looked completely exhausted. Witness had seen Lind touch one man at a meeting. He put his hand on his head and prayed aloud. That was called “anointing,” and was so that he would got “the power.” On Easter Sunday witness attended a “challenge meeting” held at the Queen's Theatre in answer to Mr Dunlop’s meeting of the previous Sunday. Certain charges were made at this meeting, and accused mentioned one of the girl’s names, whereupon her brother got up to defend her. Lind denied that he had ever interfered with any innocent girl. Witness also got up and told him he was trying to make the men and women believe that he was innocent, when she knew he was not — knew it by what her daughter told her. Her daughter also rose, and told him not to go after innocent girls. Lind had remarked that he could not go about the streets without taking Mrs Lind or one of the brothers of the mission with him, because the police were watching him. Witness had also asked Lind why he had come to her house when he knew she was away, and at such an hour when he knew her daughter would be alone. He made no reply.
Dr Williams gave evidence as to the girl’s condition when she was brought to him by the last witness. The girl was in a nervous, depressed state, and did not respond to any advice or treatment.
The next witness was the daughter of the first witness. She gave her age as twenty-one, and said she attended several meetings of Lind's. She explained the procedure at these meetings, and said that Lind had never touched her on these occasions. She had “felt the power come over her,” and it made her feel like crying and took all the strength out of her. On the occasion of the first visit of Lind to her home she had sat with him in the sitting room for about an hour and a-half. He read the Bible and prayed. Nothing else happened that day. About a month afterward, she thought, she was going down the street, when Lind met her and asked her to come back to her house with him, as he had something to tell her. They went inside (the mother was away) and sat down. Lind got up and shut the window. He then asked her to sit on his knee, and she did so. He asked her if she liked him, and added that the Lord had revealed to him that she needed a bit of love. She asked him how, and he replied “In the spirit." Witness then said: “The Lord has revealed nothing to me.” Lind said: “Perhaps not,” and proceeded to interfere with her clothing. Witness gave further evidence, and added that she and Lind then sat on the sofa again. They heard a noise, and he asked if anyone was in the house. She said: “No; it is next door.” Accused made a further request, to which she eventually consented.
Another female witness, a Salvation Army officer, deposed to seeing Lind come from the home that afternoon. Witness went to the door to sell ‘War Crys,’ and the previous witness came in response to her knock. She knew this girl, who she noticed was in an excited state and had her hair hanging down over her face.
Detective Boer gave evidence as to Lind’s arrest. When witness and Detective Roycroft went to his home and read the warrant accused said: “This is a bombshell. I expected them to do something, but not in this direction.” Witness took possession of several books from accused’s library, the one produced being entitled 'Psychic Phenomena.’ Accused had said he studied this book in connection with his work.
The next witness was the second female mentioned in the charges. She gave her age as thirty-three.
This witness was being examined when the luncheon adjournment was taken. -Evening Star, 6/6/1923.
ABRAHAM LIND CHARGES
TO-DAY'S PROCEEDINGS.
INTERESTING MEDICAL EVIDENCE,
ACCUSED COMMITTED FOR TRIAL.
The hearing of the charges against Abraham Lind was concluded this morning, the evidence of the medical witnesses being taken.
Dr Newlands said that he had not personally examined the girls concerned, but had heard all the evidence except that of the first girl given before the luncheon adjournment. Asked as to the suggestion of hypnotism, the witness said there was still a great diversity of opinion regarding the methods of inducing it, as to the capacity of the individual hypnotised, and as to whether he or she was totally under the influence of hypnotism or only for acts not absolutely repulsive to his or her normal nature. In the present case witness did not think any definite attempt at hypnotism had been made out.
Mr Adams: You heard the statement of the third witness about accused stroking her forehead and gazing into her eyes? Was there anything hypnotic about that? — That suggests one of the recognised methods of one class of hypnotism, but evidently the girl did not lose consciousness. The witness went on to say that the effect of attending meetings as those described would certainly produce a state of mental exaltation or ecstasy; that was akin to the minor degree of what is known as hypnotism. The incidents described regarding “the burden” amounted to what he had called a state of ecstasy — a state common to revival meetings of that kind. The individual was influenced by the surroundings.
His Worship; What about the incoherent babbling spoken of? — There is a sort of herd instinct on such occasions that might account for this.
There was the case of one of the girls falling on the floor and “speaking in tongues.” — I don’t think this varied in essence from hysteria; the girl would, after her recovery, probably be able to give some description of what took place all the time. Self-control would be abolished, but there would not be entire loss of consciousness.
To Mr Callan: This did not refer to all those present at the meetings, but to the girl witness under discussion.
Mr Adams: Is there anything of hypnotism in incidents like that? - This is really a cognate state; you could not call it hypnotism. There was no relation between hysteria and hypnotism. Hysterical patients were highly suggestible, but experienced hypnotists had said that hysterical patients were difficult to put under complete hypnotic state. “Highly suggestible" meant, for instance, that a leading question put as to pain or disability would make such a patient believe in the presence of the pain or disability. There would be a cumulative effect from a series of such meetings as had been described. It was a fair inference to draw that women of the type that the female witness appeared to be would be really incapable of the ordinary resistance to an attempt at improper interference, even if they realised the nature of the act to be attempted. This would apply especially in the case of their pastor being the aggressor. Concerning the first girl, witness considered her to be somewhat facile.
To Mr Callin: The case of the girl falling on the floor would be a fairly extreme case, but there had been much more extreme cases known. What he meant to imply in regard to cumulative effect was that each time the patient submitted herself to that experience the hysterical condition would be more easily or more readily induced. The same amount of excitement would not remain through any length of time.
Dr Marshall Macdonald was the other medical witness. He said he examined the three girls on May 19. In regard to the mental condition of the first girl, he thought she was, though not mentally deficient, not up to the normal standard of mentality. She appeared to be facile and easily open to suggestion. The third girl also gave witness the impression of being somewhat nervous or neurotic. The second girl was obviously a deeply religions woman; he would not say exactly neurotic. She brought the name of the Deity into her conversation unnecessarily often, witness thought. With regard to the “waiting meetings,” these would tend to produce a state of abnormal excitement.
Mr Adams: The question of hypnotism has been raised, doctor, what is your opinion regarding this?— “I was first consulted about the case in April, and then I expressed the opinion that definite hypnotism had not been employed.” Witness was of the same opinion now. He ought to say that most authorities were agreed that a person could not, by hypnotism, compel or persuade anyone to commit a crime, or do anything that was absolutely repugnant to him. That applied to the hypnotic trance; but hypnotism was but one part of “suggestion’’ — using the word in a technical sense — and it was possible to do things by ordinary suggestion without the use of hypnotism. Hypnotism was used in the Army at the early part of the war, but abandoned because it was found that the same results could be achieved without employing hypnotism. What witness suggested was done in the case before the court was what he might call “massage suggestion’’ — that was to say, the patient was attacked from all points. First, there had been the religious excitement of the meeting; secondly, the effect of a religious instructor, who was alleged to have stated that he brought a personal message from God — a suggestion that would have a very important effect on the female witnesses; thirdly, there was the suggestion from a man who was in the position of a special healer — one who had special healing qualifications. In the case of two of the girls this would appeal strongly. In witness’s opinion, the combined result of all these things would tend to destroy the women’s natural power of resistance. This was supported by the statement which they made to him: that they never at any time felt any phvsical attraction towards Lind.
Mr Adams: Is it possible to produce any physical results from suggestion? — "Yes; if you put a postage stamp on a girl’s arm and bandaged it, and then told her it was a blister, a blister would rise on that part.
Is it possible to heal by suggestion — Oh, yes; it is a very useful method.
Witness went on to say he did not attach any importance to the “burden” incidents. It was the usual method employed at some revival meetings. The volume produced — ‘Hudson’s Psychic Phenomena’ — was a recognised work, and dealt with the law of suggestion.
To Mr Callin: The girls had been examined separately by him, except in the case of the youngest, when he had the eldest woman in the room for part of the time.
That completed the case for the Crown.
Mr Callan said he did not then propose to ask the court to deal with the questions of law, which would have to be dealt with at some time, unless the magistrate had made up his mind on any of them. He would simply reserve his defence.
His Worship said that the case was certainly a very deep one, but there had been sufficient evidence to make out a prima facie case, and he did not propose to discuss the matter in any way.
Accused was committed for trial at the Supreme Court, bail being fixed at £400, with two sureties of £200 each, on the first charge, and in accused’s own recognisances on the subsequent charges. -Evening Star, 7/6/1923.
ABRAHAM LIND CHARGED
SOME ASTONISHING EVIDENCE.
HYPNOTISM ALLEGED.
TWO MEN “WENT DOWN.”
The hearing of the charges of rape and indecent assault preferred against Abraham Alfred Lind was continued yesterday afternoon, when some more astonishing evidence was tendered by the girls concerned.
Continuing her evidence after luncheon, the second girl witness said she remembered a meeting at which another of the girls fell prostrate to the floor. Witness looked across, but accused put up his hand as though to say “Don’t touch her." He then went to the girl and asked what the burden was for. She shook her head, and Lind prayed that God would raise up another burden-bearer, so that the burden might be distributed and thus made lighter. Two gentlemen at the meeting “went down” also, and Lind asked the other members to pray that those for whom the burden was for would be delivered. The girl gradually came to herself, and the rest immediately became normal. This was the only noticable occasion upon which “the burden was on” so heavily. On one occasion at a meeting accused had placed both hands on witness’s head and said: “Receive ye the Holy Ghost.” Another evening at his house witness had a peculiar experience. After the laying on of hands she felt as though she was being pressed down, and she gradually sank prostrate to the floor and was unable to get up. She lay there for some time, and seemed to be in a semi-conscious condition. When she got up she felt dazed and staggered. This feeling gradually wore off, but even out in the street she felt quite “staggery.” Lind visited her home because they had great confidence in him. Whenever any of their friends were ill Lind was invited to come and pray over them. One Sunday afternoon, at Lind’s house, witness told accused that a young man had come back to see her after a long absence, but she had felt it her duly to let him go even though she cared for him. The following Tuesday evening accused said to her: “The Lord has given me a message for you; will you be up to-morrow evening, because if isn’t convenient to tell you here.” Witness went to see him the following night, but he did not say anything about the message, but afterwards he walked part of the way home with her, and when in Maori road he said: “About the message Lord gave me for you, God has shown me that you have given up what was to be your husband for His sake. We never give up anything to God but that he returns it to us ten fold, God has shown him how to make up to her for the thing she had done. I am to be a special brother to you; or, to put it in plain words, God has shown me that I am to be to you, as it were, ten husbands.” Witness said she did not reply to this, and accused put his arm around her waist. She felt very strange about the whole thing. He asked her to kiss him. The first time she refused, but the second time she did kiss him. Next day she went to the meeting, and he again asked her to meet him, so that he might explain what she did not understand. She met him, and they sat under some trees off the road, and accused kissed her. He then held her back and interfered with her. She could not resist him, but said: “Oh, Mr Lind, why did you do that?” He replied: “You do not understand; I would not do anything to harm you, I think too much of you.” God had shown him, he said, that she was able to understand the inner circle teachings now; the wonderful unity of spirit. When she read in the ‘Song of Solomon’ about “my sister and my spouse” she would understand that one person could be sister and wife under grace, but not under the law.
And did you agree with him? — No; I didn’t understand. Mr Lind always look the attitude that I could not possibly understand.
On the Sunday following accused asked her to meet him again, and she met him next night. He argued with her that she was not to think their acts wrong, and quoted the text “To the pure all things are pure." Witness met him for the purpose of getting a definite explanation of his previous action. “I did not want to go," she said, “but so soon as I saw him and he spoke I seemed to have complete confidence in him." On this occasion the illicit acts were repeated. She did not resist him, because she felt too helpless. The following Sunday night witness and another girl were walking home after the service, when Lind caught them up. He said to the other girl: — "..... I want to speak to you.” Witness said: “..... is going with me,” whereupon witness looked hard at the girl and said: “You come with me.” And she went. Witness waited for her for an hour and a half, but in vain. Next morning this girl came to see witness, and told that Mr Lind had behaved in an ungentlemanly manner towards her the night before. At a later date, during a walk home from a meeting at Lind's house, the accused said: “Do you know any others in the mission who could understand the inner circle teachings?” Witness said “No,” and he said: “There is one” (mentioning witness’s friend's name). On this night also Lind had improper relations with witness, who tried to resist, but could not. Next day he came to her and wanted her to leave the mission, saying: “An enemy outside is better than an enemy inside the mission.” She declined to leave, saying that she had a duty to perform towards the other girls in it. She declared she was no enemy of his, but that she was going to tell of her experiences with him. He said: “If you throw dust in my eyes you will get mud back.” He had .afterwards tried to bring about a reconciliation, and witness and her girl friend promised to stand by him. On this occasion he had joined their hands, and their arms had trembled. The other girl said “Feel the electric current,” and Lind said “No; it's the unity of the Spirit.”
To Mr Callan: On none of the three occasions mentioned had she cried out or struggled; she was too helpless in Lind's hands. She felt as though even her own will-power had left her.
The third girl concerned was the next witness. She also deposed to having been relieved of illness by the Wrigglesworth mission. She described to the court her experiences at the Lind meetings, when she felt as though “lifted into space” and had begun to “speak in tongues.” On the second occasion she had sunk to the floor practically unconscious, and Lind had afterwards told her she had “got into the wrong spirit.'’ At a subsequent meeting Lind had asked her to meet him, as he had a message for her from the Lord, and she had done so after it was over. They proceeded to Jubilee Park, and there Lind had told her that God had shown him that he was to teach her the inner teachings. When asked what the message he had spoken of was, he said: “It is too late now. I’ll tell you another night.” But he asked her to kiss him. She refused, but he kissed her several times and handled her indecently. At another “waiting” meeting she had experienced the “pressing” feeling on her head, and her body was aching all over. She started to cry. Lind asked what the burden was. She could not reply. So he asked the rest to “pray through” for her deliverance from the burden. Afterwards he asked her to wait for him in Rattray street. But she did not wait. The following Thursday there was another walk after the meeting, and again the talk about teaching her the “deeper teachings,” and of the three circles of disciples of Jesus Christ. He tried to place his hand under her blouse, and do other indecent acts, but did not succeed. When witness resented this he said she “did not understand.” They had a lengthy argument over the matter, and he said that God had shown him that she was to be a second wife to him, not under the law, but under grace. They also discussed hypnotism, and she had said she believed he had hypnotic influence over her. He said: “No, it is the power of God; it is God's will I should be with you.” He added that he had made a study of hypnotism and spiritualism, but that he would never hypnotise anybody, though he thoroughly understood all about it. Much the same sort of thing occurred a fortnight later, a conversation on the question of adultery being carried on, Lind quoting David and the Prophets as having had more than one wife each. Ultimately witness found she was getting into a dazed condition, and beginning to wonder whether he was right and she was wrong. He put his arms around her and spoke in endearing terms. Further indecent acts by Lind took place, and he eventually succeeded in his purpose. This happened on another occasion also, witness feeling helpless after accused had stroked her forehead. He only laughed when she pleaded with him, and told her she was exalting herself over a man who had been a Christian for more than sixteen years. The witness went on to describe another occasion upon which she had successfully resisted accused's advances, and after which experience she had felt the “bearing down” feeling she had felt at the meeting mentioned, and had collapsed.
This witness’s evidence closed at 5.45 p.m., and the case was adjourned till this morning. - Evening Star, 7/6/1923.
MISSIONARY JOSTLED.
GIVEN POLICE PROTECTION.
(Press Association.) DUNEDIN, June 11. Abraham Lind, the missionary who was committed for trial on several charges of rape, held an open-air service on Saturday night. A police escort conveyed him amidst a jostling crowd to his car. A great crowd assembled outside his Sunday night meeting place. Afterwards a party of police shepherded him to the police station, where he was kept till the crowd thinned, and then he was taken home in a motor car. -Thames Star, 11/6/1923.
THE HECKLING OF LIND
A Persecuted Parson?
Abraham Lind, by word of mouth and scrape of pen, is broadcasting his opinion that he is being persecuted by the Dunedin Press, police, and public. About a thousand of the last named gathered around Abraham when he addressed an "open-air" opposite the Savoy on the Saturday after his case was heard. Some rude remarks were thrown at Abe, also one or two shopworn eggs. The missionary healer threatened to demonstrate a bit of "muscular Christianity," but his trusty bodyguard of female worshippers formed a ring and repulsed the young bloods who came to take up the challenge. Next night a bigger crowd assembled outside Lind's meeting hall in Dowling Street. Some got in and listened to Abraham and his spouse declaring the former's innocence. The rest held a community sing in the street, favorite numbers being "Abe, My Boy" (with improvised additional verses) "Who Were You With Last Night?" and "Who's Your Lady Friend?" References to inner circles and special messages were also frequent.
The crowd was good tempered, and the police who guarded Abraham's bosom from any deadly thrust were ditto. In this respect Abraham was ungrateful, for when brought under protection to the station he turned on a well-known detective and blackguarded him, accusing him of "working up this thing."
Since these shindies Abraham has decided to "fall in with the terms of a resolution passed by the Mission" and turn up addressing public meetings till his case has been disposed of.
One of the girls concerned in the case told a newspaper man that some time ago Lind had wanted to buy hymn books for his mission. Funds were low, however, so this girl brought along her savings, amount to £20, and lent it to Lind to buy the books with. But so far no books have been bought — and the girl is £20 out. -NZ Truth, 23/6/1923.
On Thursday Abraham Lind, who has been conducting a religious mission in Dunedin for some years past, was found guilty on one of the 8 counts on which he was charged with rape and indecent assault in respect to three young women and was sentenced to seven years hard labour. -Mt Benger Mail, 15/8/1923.
PAYING THE PENALTY
PASSIONATE PASTOR'S PAST
DEFENDED BY HIS WIFE
(From "Truth's" Dunedin Rep.)
Since Abraham Lind, who conducted a mission in Dunedin, was sentenced to seven years' imprisonment for offences against members of his congregation, his wife has held the fort by conducting meetings in the south end of the city. That fact was of concern only to the few stalwarts who previously worshipped at the feet of the artful Abey, but when it was advertised last week that Mrs. Lind would give the true version of her husband's case, much idle curiosity was evidently aroused, for an audience of about 400, in which women largely predominated, thronged the hall.
The speaker said she wanted to dispel the impression that she was not standing up to the strife and she was pleased to have the opportunity of telling them the other side of a sordid story. She paid a tribute to the ability of her husband's lawyer, but said he had stipulated that he should be allowed to exercise his own judgment in handling the case and had decided against calling on either her husband or herself to go into the witness-box. As a matter of fact there were a dozen witnesses for the defence who were not called on. "It has been stated," she said, "that my husband is a German, but he is a true Britisher, born in London, and a thorough-going
CHRISTIAN GENTLEMAN." He had for several years worn the uniform of the British army and for the greater period of his service had been abroad. Was it likely that a man who could live in such a country as India with a clean record would wander from the path of righteousness when he came to a Christian country like New Zealand? It was in India that Abey had fallen in love with her and proved himself an exemplary suitor. She had lived with him for 12 years now and she had never found in him the slightest hint of any of those dreadful traits that had been attributed to him by some of the witnesses.
"Well, I have," came in thunderous tones from the back of the hall.
"I am here as a desperate woman." went on the chief speaker, ignoring the interruption, "and I am fighting for the one I love best in the world and for our dear, innocent children."
"So are mine," rapped out the same interrupter, who quietly complied with a policeman's request that he should retire.
"Can you wonder that Mr. Lind is a broken-hearted man in the position in which he finds himself?" asked the speaker. She read a letter from an aged lady stricken with a malignant disease in which the writer said that during the months the pastor was supposed to have been out with girls, she had gone to the meetings with Mrs. Lind and that Mr. Lind had always gone home with them. "Jealousy has been
AT THE BACK OF ALL THIS," the speaker declared vehemently, and went on to tell of a girl who had the audacity to lay her head on her husband's lap during prayer. The months in which the offences were alleged to have taken place were very wet and just fancy her husband sitting out in Jubilee Park till 12 o'clock at night.
"Yes, just fancy." mimicked a falsetto voice that convulsed the audience.
The speaker traversed the evidence given against her husband and referred in anything but complimentary terms to some of the witnesses. Her reference to one of the latter as having been wronged brought an interjection from the back. "Yes, she was wronged, and by your husband," came in very decisive tones. Mrs. Lind
BAULKED UNCONSCIOUSLY by saying that even if the charges were true, the sentence was excessive. She expressed her determination, with the help of God, to see justice was done and if she had the money she would be off to Wellington to-morrow to work for her husband's release. "Some say I am under his influence, but I feel worse without him. (Titters from the back.) My love for him goes on increasing and nobody knows what I am going through." she concluded.
The meeting, which was a comparatively short one, evidently fell short of its purpose for there was no unseemly rush to sign the petition for the pastor's release, and it is apparent that sympathy for him is practically confined within the walls of the mission, the almost unanimous opinion being that the licentious ex-parson is serving a just sentence for what Mr. Justice Sim described as a mixture of hypocrisy and lust. What sympathy there is is extended to the wife and children. -NZ Truth, 24/11/1923.
HYMNALS, HYPNOTISM, HYPOCRISY
Persecution of Crown Witness By State Department Recalls Sensational Criminal Trial
VULTURE WHO MASQUERADED IN CLERICAL GARB
(From "N.Z. Truth's" Special Dunedin Representative.)
IN THE MENTAL HOSPITAL at Seacliffe, a few miles north of Dunedin, brooding over her entirely unwarranted persecution by a State department, is a young woman — a voluntary boarder — who, up till quite recent years, was a bright, healthy and intelligent girl with all the promise of life before her.
But her interest in life has been stamped out, her livelihood gone, the ties of home and friendships cruelly wrenched asunder — all this her reward from the Crown for her performance of a national duty in giving evidence in one of the most sensational and revolting cases ever tried in a New Zealand court of justice.
Tragic Plight of Pastor Lind's Innocent Victim
SOME five years ago, a great deal of unwelcome notoriety was heaped upon the sober city of the south, when, at the quarterly sessions of the Supreme Court in August, 1923, a series of serious charges were sheeted home to two criminals — one a notorious chemist by the name of James Hayne, and the other missioner rejoicing in the name of Abraham Alfred Isaac Leonard Lind.
Lind, it was then stated, had originally come from India and when the Smith-Wigglesworth faith-healing mission had completed its work in Dunedin, he took it over and continued the meetings.
The extraordinary facts of the case will no doubt be remembered by the majority of "N.Z. Truth" readers, but as the subject of this story had her life career ruined through her association with Lind and his meetings, it is well to recount a brief outline of the abysmal vulture's nefarious methods of living and his conduct at that time.
Such hypocritical lust and blasphemy as was practised by Lind has seldom, if ever, been heard of in the criminal history of the Dominion.
Many of the people who attended Lind's meetings were of the highly emotional type and the pastor gained a degree of ascendency over them which was abnormal.
At times his congregation reached a great state of excitement, exaltation and religious fervor during his services and it was in such moments of mental ecstasy that the pastor commanded various of the young girls to meet him and have "an audience with God."
Consent to misconduct with these young women was obtained by Lind by false and fraudulent representations as to the nature and quality of the act.
There was no evidence submitted by any of the three young women who appeared as witnesses for the Crown to show that they offered any serious resistence to Lind, but it was proved that he exerted considerable influence over them.
One person who was closely connected with the trial, and by reason of his long experience with such cases had a good opportunity of studying Lind, told "N.Z. Truth" that he was absolutely certain, incredible though it might seem, that Lind exerted a form of Indian witchcraft over his subjects and had them completely under his spell.
The facts of the case concerning the girl in this story certainly lend weight to that assertion.
Some of the adherents to the Lind cult were reduced to a condition of uttering sounds which neither they nor anybody else could understand.
Lind's gatherings became very popular in Dunedin and they naturally raised considerable comment and criticism. On one occasion, when defending his mission against critics, he made the significant statement that "he had never interfered with an innocent girl in his life."
One of his victims attended to ask Lind if he could cure her sleeplessness and worry. She began to feel better.
He then misconducted himself and told the unsuspecting girl that he and she had a "secret with the Lord," so she was frightened to tell anyone. Another girl said that while at his meetings she became partially unconscious and felt "a heavy, bearing-down sensation" . . . She sank to the floor.
When Lind would proceed to administer to his victims what he termed "a message from the Lord," she felt helpless and could not speak, while once when she was at his home she felt an irresistible impulse to kiss him, and did so, even though his wife was present.
Lind, it was said, had a strange power of drawing his victims to him and when out with one of them he would always preface his debauchery by saying that the Lord had revealed to him that he had to teach the girls "the deeper teachings."
To one of his victims the blasphemous Lind expressed himself thus: "We never give up anything for the Lord but that he returns it to us tenfold. The Lord has revealed to me that I am to be a special brother to you. In plain words I am to be, as it were, ten husbands to you."
It is, perhaps, more than a coincidence that all Lind's victims, so soon as they were relieved of his baleful influence, became active in a movement against him and his meetings.
This by way of explaining the unusual influence with which Lind acquired such domination over the girls.
To the casual observer, it is almost incredible that any sane person could innocently become the victim of such an extraordinary mixture of lust and blasphemy on the part of a man who prayed to make his unfortunate victims submit to him; yet the successful scholastic record of the girl in this case — right up till the time she came under Lind's spell — indicates that her mentality and intellect were more than commonly sound. The girl was educated in the primary and secondary schools of Dunedin and for two years she acted as a pupil teacher at a suburban school.
Her work was thoroughly satisfactory, according to her reports, and at the age of twenty she was admitted to the Training College, in February, 1922.
With the public service examination and matriculation to her credit, it took her but a short space of time to assimilate sufficient knowledge in the college to obtain her teacher's "D" certificate, and she was drafted to the "A" division, the top section of the college.
It was during this period that she commenced attending Lind's meetings, which had a very popular appeal.
At the end of six months, however, her progress at the school was showing signs of having been retarded, while she suffered unpleasant visitations of pains in the head which she was at a loss to understand.
The inexplicable check in her progress had an unsettling effect upon her and sometimes, while on the way to school, she would become giddy and lose control of herself.
In October, 1922, the climax arrived, though no crime had been committed against her by Lind up till this time.
She was reminded by the Otago Education Board that her progress was not satisfactory and she replied that it was on account of her health.
She was accordingly examined by the school doctor, but his report was not made available to either the girl or to her father, who was her bondsman.
The board then offered her six months' leave of absence if she chose to take it, but she had been out of Lind's company for some time, and as she was beginning to feel better, she decided to carry on.
By this time, however, the police took a hand in the matter and set up investigations concerning Lind's conduct with certain female members of his congregation.
The girl was asked to tender evidence on behalf of the Crown and though she at first declined, she was assured that she would be protected and that her position would in no way be jeopardized.
She was even told that the police required her evidence to arrest Lind, and, under promise of secrecy and protection, and in view of the forcible manner in which she was told that it was her duty to the country and to other innocent girls, she reluctantly acquiesced.
A week before the Supreme Court trial commenced, the girl was sent for one day by the principal of the Training College and told that she must resign.
She was threatened, it is alleged, by her father, that if she did not sign the resignation the principal would report to the Education Board that she had no qualifications as a teacher.
Under stress of mental anguish, prompted by the spectre of unemployment and a wasted scholastic career, she appended her signature, yet it had been suggested to her some little time before that she should take a position in the country and come back to the college the following year, when she would be thoroughly restored to health.
Why was this girl asked to sign a resignation at a time when she was not really fit to consider such a matter?
Though both she and her father have applied and demanded the facts surrounding her dismissal, they have been sternly and stubbornly refused by both the Department of Education, and the then Minister (Sir James Parr).
In her application to the Minister, she was quite frank that it was her poor state of health that had impeded her progress in the college.
It was then generally known that it was her association with Lind's religious meetings that had transposed her from a bright, intelligent, industrious girl into a dull human who had temporarily lost her punch.
Pained at the injustice done to her, the girl told the detective who had promised her on behalf of the Crown that she would be protected, and he made representations to the chairman of the Otago Education Board and to the principal of the college, but without result.
Their only reply was that the court case had nothing to with the matter.
Yet they flatly refused to give any explanation for the girl's hurried removal from the college.
That the Otago Education Board or the Education Department had something to hide is rather apparent from subsequent actions concerning the forfeiture of the bond, which, in effect, is a guarantee that the student will not leave the college before his or her training is completed.
The girl's father interviewed the secretary of the board, asking when he would receive a demand for the payment of the bond.
The board's' secretary replied that the department had written several times for the payment of the bond and he had not communicated with the father, but had written the department stating that the girl was a Crown witness in a certain case.
On that account he did not think that the father would hear any more about it. How could the Otago Education Board, in the face of the facts, reconcile this statement with its declaration that the court case had nothing to do with the girl's dismissal from the Training College?
If the case had nothing to do with her expulsion, why was it brought in to the correspondance between the board and the department?
A further injustice was done the girl when she applied to the department for her grading marks, without which she could not apply for a teacher's position.
These were refused on the grounds that the chief inspector had forwarded an unfavorable report on her work.
She was not asked to resign on account of this report, however, as it was not submitted until some time after she had left the college.
Six months after the case the girl was examined by Doctor Newlands, who certified that she was then in good health and fit to teach again.
Her livelihood, however, had been taken from her and, as she had not enjoyed the justice which is the birthright of every British born subject, she became despondent.
With every avenue of redress closed to her, she lost all hope of the future and at once sank back into her previous condition.
But adding insult to injury is apparently the particular pastime of certain state officials who are unused to being clothed with brief authority.
The next intimation that came to the girl's father was that she was dead and he should make application for her superannuation contributions.
Yet this girl who had been driven from the service without any inquiry into the circumstances surrounding her case, was living at home — her only haven since her living had been taken from her.
The department wrote the father explaining that the mistake had been made through wrong information being supplied by the Otago Education Board, yet no apology has yet been tendered by the latter body for this colossal piece of blundering.
This incident further increased the girl's worry and mental strain, causing her condition to become even more serious.
Her outlook for the immediate future was indeed black, and, having exhausted every possible means of securing justice, the girl wrote personally to the then Minister of Education (Sir James Parr).
After the customary official delay of three months or so, the girl was informed that "owing to the facts" she could not be reinstated to her former position in the Training College.
Her father demanded "the facts," as James Christopher Parr called them, and was politely told that it was not (line obscured)
Surely, apart from the girl herself, a father and bondsman, responsible for the girl's existence in the college, was entitled to information concerning his daughter's expulsion, despite the possibility that he might not have to forfeit his bond in hard cash?
Looking at the case from yet another point of view, the principal of the college ran a grave risk of interfering with the course of justice in favor of the accused by enforcing the girl's resignation just prior to the trial.
It there were any bona-fide reason for the girl's removal from the school, at least she and her bondsman were entitled to know of them.
The principal must surely have realized that it was his duty to place the facts before the Education Board and let the board ask for an explanation.
But life at times invests itself with inevitable conditions and under such circumstances the girl realized her hopeless position.
She had helped to place a dangerous criminal away, ensuring the safety of young women such as herself, and she rightly thought that she should not be made to suffer for it.
But all hope had gone, her continual depression and worry wrecked her nervous system — wrecked her on the cruel rocks of autocratic officialdom and lop-sided justice.
As a result, the girl is now a voluntary patient in the Seacliff Mental Hospital — yet, had there been some borderline institution where this unfortunate human could have rested her tired and overstrained nerves, it is more than probable that to-day she would have been a sane, sensible member of the community, perhaps employed in some other walk of life, trying to forget the bitter experiences of the past.
That the girl was entirely a victim of Lind's influence, which caused her ill-health, is indicated in expert medical opinion.
This is what Dr. Stuart Moore, M.P.s., M.R.C.P., thought of the girl's condition:
"This is to certify that on dates between the termination of the trial of Abraham Lind and well before Miss — entered an asylum, that is, on dates about October, 1923, I had confidential talks with her concerning the behavior of Lind and his trial.
"These talks numbered about thirty and were each of one hour's duration. I am therefore in a position to express a well-weighed opinion that the emotional injury done to her by her experience, and by the trial, were the essential cause of her breakdown.
"In my opinion, the loss of her position at the Training College resulted from the effect these things had upon her, but, of course, though unavoidable, her dismissal acted also as an aggravation of her condition.
"I am confident that, had it not been for her experiences with Lind and with his trial she would have remained in good health.
"I cannot see that anyone can blame the girl much for what happened, considering the influence that Lind's position as pastor gave him."
It has been said that truth is stranger than fiction — and this certainly seems to apply to the case of Lind and his victims.
Incredible though they seem, many instances have been related of how he had exerted his evil spell over young women, who, as soon as they escaped the measure of his power, resumed absolute normality.
Those who knew this girl personally before Lind crossed her path say that character — the moral order seen through the medium of an individual — was just as strong a feature of her make-up as is usually found in the average student.
But what has law and justice done for her? It has given her an environment of a most undesirable nature.
Up till the time of her petition to the Minister and prior to her entry into the mental hospital, the girl had lost two years' employment and had incurred heavy medical expenses.
The point remains that if she had refused to be mixed up in the case, she would have completed her training and gone on life's way with a care-free smile, while perhaps the bestial Lind might have gone free — unfettered and uninterrupted to continue his nefarious and illicit exploits.
Lind was sentenced to seven years' with hard labor on eight charges of a serious nature concerning the girl in this story and two others, but that is poor solace for his victim.
Failing other redress or compensation in the way of a compassionate allowance the girl's parents are at least deserving of an explanation and the whole of the facts being placed before them. -NZ Truth, 7/6/1928.
POLITICAL POINTS
IN THE PUBLIC INTEREST.
The Education Committee has made a favourable report on the petition or Ernest Goodall, of Dunedin, who asked for redress owing to an alleged injustice suffered by his daughter whilst a trainee at the Dunedin Training College. The petition is referred to the Government’s favourable consideration on the grounds that petitioner's daughter rendered a public service in giving evidence in the Lind case at the request of the Police Department, which led to the arrest and conviction of Abraham Lind. “One of the resultant effects of her action,” adds the report, “was undoubtedly to aggravate her illness, and to contribute to her present unfortunate position.” -Evening Star, 6/9/1928.
TO-DAY'S EVENTS
MEETINGS
Pioneer Hall, lecture, Abraham Lind. -Otago Daily Times, 9/10/1929.
ABRAHAM LIND SUED
£300 DAMAGES FOR SLANDER
COSTLY PAMPHLET ALLEGATIONS
CONFESSION “SUBTERFUGE TO AVOID ISSUE," SAYS COUNSEL
Judgment for £300 by confession was entered against Abraham Lind in the Magistrate’s Court this morning in an action for slander brought against him by Ernest Goodall and Prudence Alice Goodall. The action arose from the publication of a pamphlet when Lind was released from prison last year, after serving a seven years’ term for indecent assault. In this pamphlet he attacked Mr and Mrs Goodall, making very serious allegations against them in respect to their influence, upon his trial and subsequent history. A printer named George Cooper, of 33 Mclaggan street, was joined as a defendant for having published this pamphlet, but when the case was called this morning it was announced by Mr Barnett (who represented both defendants) that he had settled his action. Mr Barnett then stated that he had also been instructed to confess judgment on behalf of Lind. Mr C. J. L. White conducted the case for Mr and Mrs Goodall.
STATEMENT OF CLAIM.
The plaintiffs in the action were Ernest Goodall and Prudence Alice Goodall. They stated that Lind was an evangelist who for some years past conducted religious meetings in and about Dunedin, some of which were attended by their daughter, Hildah Goodall. On or about the month of August, in 1923, Lind was arraigned before the Supreme Court at Dunedin on several counts charging him inter alia, with indecently assaulting Hildah Goodall. Lind was convicted on one of the counts preferred against him, and was sentenced to seven years’ imprisonment by the late Mr Justice Sim. Upon his release in September of last year he wrote and published a pamphlet called ‘Fiat Justitia Ruat Coelum,’ which was largely circulated by him in Dunedin.
Mr and Mrs Goodall stated that Lind falsely and maliciously published in this pamphlet the following paragraph:— I was declared to be not guilty of the allegations made against me by Hildah Goodall in court. Please note what a medical witness for the Crown said about her in his evidence. Hildah Goodall threatened some time after my conviction to go to Mrs Lind and confess that she had wronged me and given false evidence, and left home with that object in view and was forcibly brought back after the police had been informed of her intention to call on Mrs Lind and confess, and a constable called at Mrs Lind’s house to inquire if Hildah Goodall was there. It was after that the conspirators, including H. G.’s mother, became afraid that she might eventually confess and make things very unpleasant for them, so they persuaded her to go into the mental hospital as a voluntary patient so that in future her evidence would be of no value, even if she confessed to perjury and everything else. I have good reasons to know that she was not insane when she entered the mental hospital as a voluntary patient, but that her will and nerves were worn out by the pricking of her conscience for having given false evidence against an innocent man and the opposition of her people. If she is insane now it is as a result of a troubled conscience and various kinds of repression which need not be enumerated here. I cannot blame Goodall for wanting to get all the money he can out of the Government. It is just what might be expected from anyone of that calibre. Having spent the money they received originally for the daughter’s evidence, they wanted some more and were advised and instructed how to go about getting it, probably threatening to put their foot in the pie if they did not get it. As far as is known Parliament did not grant any financial relief, but it is rather remarkable that just about that time they let it be known that they had received an inheritance which enabled them to buy or build a new house and shop and splash out in a general way. From what I gather from the last letter, which appeared in the Otago Daily Times written apparently by Goodall, his grievance seems to be that the officials who persuaded his daughter to give evidence against me did not keep their promises with respect to immunity and remuneration. Now, I want to know wherein the law or the Constitution permits the police to bribe people in order to get them to make accusations against a person who is supposed to have injured them. This letter of Goodall’s bears out the statements which Hildah Goodall has made to a number of people before she went to the mental hospital, to the effect that she had nothing against me and did not want to go to court to give evidence against me, but that she was persuaded and forced to it after they had forced her to sign a document which the police had ready type-written.
The statement inferred that the plaintiffs and each of them criminally conspired together and with others to induce Hildah Goodall to give false testimony against Lind on his trial, and that the plaintiffs received money from the police by way of bribery for inducing Hildah Goodall to give false testimony, and that they endeavoured afterwards to obtain further money from Parliament for having persuaded Hildah Goodall to give such false testimony. They claimed that the statements relating to the plaintiffs in the paragraph were false. The defendant, George Cooper, traded at Dunedin as a printer under the name of “The Dunedin Printing Company,” and printed the pamphlet for Abraham Lind, well knowing that it was to be published by Lind and circulated by him in Dunedin. The plaintiffs also held that the two defendants were severally liable for the printing and publication of the libellous matter contained in the pamphlet, or that, in the alternative, the defendants were liable to the plaintiffs and each of them as joint tort feasors for the printing and publication of the libel, the defendant Cooper having knowingly assisted Lind in the publication of the libel by printing the same for him and by handing the pamphlets to him, knowing full well that they were to be circulated and published in Dunedin. The plaintiffs’ respective causes of action arose out of the same transaction, and, had separate actions been brought by the plaintiffs respectively, questions of law and fact common to both actions would have arisen. By the publication of the paragraph the plaintiffs were injured in their credit and reputation, therefore both claimed the sum of £l50.
THE DEFENCE ABANDONED.
Mr Barnett: I understand that the other defendant (Cooper) has settled his action, and I am instructed to confess judgment for the full amount claimed on behalf of Lind.
Mr White: I doubt whether your Worship can enter up judgment in this way. This matter has been complicated by virtue of the fact that a money payment has been accepted from the defendant Cooper. These proceedings were brought simply to vindicate my clients and instead of facing the position Lind adopts the method of confession as a subterfuge to avoid the issue.
Mr Barnett: Will you disclose the amount received from Cooper and settle with Lind for the balance?
Mr White: Mr Barnett, I have already told you no settlement between Lind and my clients will be tolerated.
Mr Barnett: Your Worship, I consent to judgment for the full amount claimed and costs.
Mr Bartholomew: I must enter judgment for the full amount — unless you wish to accept less, Mr White.
Mr White: I don’t, sir.
Judgment was accordingly entered for £300, with court costs of £3 4s, solicitor’s fees £l6, and witnesses’ expenses £1 8s. -Evening Star, 14/8/1930.
This report from the ever-dependable "NZ Truth" is a little repetitious - to recall the original case to the public and also repeating the story above - but has interesting excerpts from the publication which was the basis of the case:
NOTORIOUS PASTOR LIND TO PAY £300 DAMAGES FOR LIBEL
SEQUEL TO PUBLICATION OF HIS VILE AND LIBELLOUS PAMPHLET ON HIS TRIAL
PARENTS OF INNOCENT VICTIM WIN CLAIM .
(From "N.Z. Truth's" Special Dunedin Representative.) Branded by the late Mr. Justice Sim as "blasphemer, blackguard and a menace to society," Pastor Abraham Alfred Lind has paid the penalty for his cowardly attempt to blacken the characters of those responsible for his conviction in August, 1923, when he was sentenced to a stiff gaol term on charges relating to a hideous sequence of immorality established between himself and girl members of his evangelical congregation.
Lind, on his release from prison on license in the latter part of 1929, published a 16-page pamphlet concerning his conviction. This brochure, entitled "Let Justice Be Done Though the Heavens Fall," contained many gross libels and misstatements, and it was on account of one of the libels contained therein that Mr. and Mrs. Ernest Goodall, of South Dunedin, parents of one of the girls concerned, proceeded against Lind and George Cooper, of the Dunedin Printing Company, the printer of the pamphlet, in the Dunedin Magistrate's Court for libel, claiming £300 damages in each case. The claim against Cooper was settled out of court, and Mr. J. C. L. White, who appeared for the Goodalls, announced that a discontinuation had been filed, while Mr. C. M. Barnett, acting on behalf of Lind, confessed judgment in the other case for the full amount claimed and costs.
Lind was convicted before Mr. Justice Sim in the Dunedin Supreme Court in August, 1923. He was arraigned on nine counts, and, being found guilty on the seventh only, was sent to prison for the maximum term of seven years, with hard labor. At the time Lind had been conducting faith-healing and evangelical meetings in Dunedin, and a number of women and girls of more or less neurotic temperament were attracted to these gatherings. Over these girls Lind, by reason of his position of missioner, was able to obtain complete ascendancy, and, according to the evidence of some of the girls at his trial, they were unable to resist his proposals.
One girl declared that she felt "absolutely powerless against him," while another maintained that she felt helpless, and could not protest because she was practically speechless. On one occasion, when she went to his house, she felt "an irresistible desire to kiss him and had to do so."
"When Lind looked into my eyes and commanded me to meet him," said a third girl, "I felt I had to do so, although I was subconsciously unwilling."
Having served his sentence, Lind proceeded to vilify the judge who had presided at his trial and to attack his innocent victims, the girls, over whom he had obtained an ascendancy that they found was irresistible.
In his pamphlet, Lind declared wildly and untruthfully that "the jury was packed.", and that, "the judge . . . took no chances, but, after browbeating, cajoling, misdirecting and wrongly instructing the jury and pronouncing the prisoner guilty before the jury retired, told them they would not be honest men if they failed to convict the prisoner of something."
And in another place he says: "Knowing he had been instrumental by his unlawful conduct of the trial in bringing about an unjust and unlawful conviction, he gave me as heavy a sentence as was possible as a matter of self-preservation, knowing very well that I would, on my release, try to expose his maladministration and seek to obtain justice.
"Therefore, not being able to sentence me for life or to impose a death sentence, he gave me up to the limit with the hope that I would die before my time was up." And yet, with colossal effrontery and absolute disregard for the truth, this notorious pastor and undesirable evangelist maintained elsewhere in the pamphlet that he had no desire to malign the dead.
"It is not my purpose at present to expose the names of those who conspired against me," he writes, "...and in deference to the proverb 'Of the dead let nothing be said but what is good' I shall say nothing about the personal interests the late Mr. Justice Sim had in my imprisonment, lest I be accused of 'stabbing the dead.' I only wish to show here in what manner public opinion was misled and prejudiced against me...."
Lind did not stop at his vile insinuations and allegations against the late Mr. Justice Sim, but he also attacked the manner in which his counsel conducted his case, and then went on to vilify his innocent victims. It was his remarks concerning one of his girl victims and her parents that induced Mr. and Mrs. Goodall to issue a writ for libel against Lind, the passages in the pamphlet that were complained of reading as under:
"I was declared to be not guilty of the allegations made against me by Hildah Goodall in court. Please note what a medical witness for the Crown said about her in his evidence.
"Hildah Goodall threatened some time after my conviction to go to Mrs. Lind and confess that she had wronged me and given false evidence, and left home with that object in view, and was forcibly brought back after the police had been informed of her intention to call on Mrs. Lind and confess, and a constable called at Mrs. Lind's house to enquire if Hildah Goodall was there.
"It was after that that the conspirators, including H.G.'s mother, became afraid that she might eventually confess and make things very unpleasant for them, so they persuaded her to go into the mental hospital as a voluntary patient so that, in future, her evidence would be of no value, even if she confessed to perjury and everything else.
"I have good reasons to know that she was not insane when she entered the mental hospital as a voluntary patient, but that her will and nerves were worn out by the pricking of her conscience for having given false evidence against an innocent man and the opposition of her people.
"If she is insane now, it is as a result of a troubled conscience, and various kinds of repression which need not be enumerated here. I cannot blame Goodall for wanting to get all the money he can out of the Government. It is just what might be expected from anyone of that calibre.
"Having spent the money they received originally for the daughter's evidence, they wanted some more, and were advised and instructed how to go about getting it, probably threatening to put their foot in the pie if they did not get it.
"As far as is known, Parliament did not grant any financial relief, but it is rather remarkable that just about that time, they let it be known that they had received an inheritance which enabled them to buy or build a new house and shop, and splash out in a general way.
"From what I gather from the last letter which appeared in the 'Otago Daily Times,' written apparently by Goodall, his grievance seems to be that the officials who persuaded his daughter to give evidence against me did not keep their promises with respect to immunity and remuneration.
"Now I want to know where in the Law or the Constitution permits the police to bribe people in order to get them to make accusations against a person who is supposed to have injured them? This letter of Goodall's bears out the statements which Hildah Goodall has made to a number of people before she went to the mental hospital, to the effect that she had nothing against me, and did not want to go to court to give evidence against me, but that she was persuaded and forced to it after they had forced her to sign a document which the police had ready typewritten."
When the case came before Mr. J. R. Bartholomew, S.M., in the Dunedin Magistrate's Court, Mr. White intimated that so far as the claim against Cooper was concerned the action was settled, and a discontinuation had been filed.
Mr. Barnett, appearing for Lind, said that he had been instructed to confess judgment for the full amount claimed. He had understood, he said, right up to the last minute, that Cooper intended defending the action, but through his counsel, Mr. W. G. Hay, Cooper had now compromised with the Goodalls, and the action against him had been discontinued.
"I applied to Mr. White for an adjournment," said Mr. Barnett, "but this has been refused, and the only course left open to me is to confess to judgment."
Mr. White doubted whether judgment could be entered in that way.
"The proceedings against Lind have been brought purely to vindicate the character of Mr. and Mrs. Goodall," he declared, "and now Lind, instead of facing the position, has adopted the method of confession as a subterfuge to avoid the issue."
Mr. Barnett: Will you disclose the amount received by the Goodalls from Cooper, and settle with Lind for the balance?
Mr. White: Mr. Barnett, as I have already told you, no settlement between Lind and my clients will be tolerated.
Mr. Barnett: I consent to judgment for the full amount claimed and costs.
Magistrate Bartholomew said, that unless judgment was accepted for a less amount than that claimed, he would enter up judgment for the full sum.
Mr. White: I ask for judgment for the full amount accordingly.
Judgment was then given against Lind for the full amount claimed, plus costs. -NZ Truth, 21/8/1930.
POLITICAL POINTS
ECHO OF LIND CASE.
An echo of the Lind case was beard in the House, when the Education Committee reported on the petition of Ernest Goodall, Dunedin. He had requested financial relief on account of the termination of his daughter’s engagement with the Dunedin Training College. The committee, in recommending the petition to the Government’s favourable consideration, added that, while fully recognising that the petitioner was reasonably and fairly treated by the Otago Education Board, and has no legal or moral claim for compensation against the board, the committee is of opinion that petitioner’s daughter rendered great service to the State in giving evidence which led to the conviction of Abraham Lind; that the nervous strain petitioner’s daughter was subjected to as a witness for the Crown contributed to her breakdown in health; and in the opinion of the committee, she should be granted a compassionate allowance sufficient to provide for her maintenance until she is restored to helath. The report was adopted after Mr Jones (Dunedin South) had thanked the committee for its recommendation, and hoped that the Government would be generous to the petitioner. -Evening Star, 23/2/1933.
Ernest Goodall died on the first day of 1942. He, his wife and daughters are buried at Andersons Bay Cemetery. A 1941 petition made by Ernest just a few months before his death mentions that, since the Lind case, Hilda had been unable to find work. Her occupation, according to the DCC Cemetery Search records, was "spinster."
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| Andersons Bay Cemetery, Dunedin. DCC photo. |
In the same cemetery are buried Abraham Lind, occupation listed on the DCC cemeteries database as "tailor," and his wife, Anne.
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| Andersons Bay Cemetery. DCC photo. |
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