It was principally through the activity of missionaries that this new point of view was expressed and cultivated. Organised missionary activity in Britain dates from the end of the eighteenth century, but its range grew with extraordinary rapidity throughout the period. And wherever the missionaries went, they constituted themselves the protectors and advocates of the native races among whom they worked. Often enough they got themselves into bad odour with the European traders and settlers with whom they came in contact. But through their powerful home organisations they exercised very great influence over public opinion and over government policy. The power of 'Exeter Hall,' where the religious bodies and the missionary societies held their meetings in London, was at its height in the middle of the nineteenth century, and politicians could not afford to disregard it, even if they had desired to do so. This influence, supporting the trend of humanitarian opinion, succeeded in establishing it as one of the principles of British imperial policy that it was the duty of the British government to protect the native races against the exploitation of the European settlers, and to guide them gently into a civilised way of life. It is a sound and noble principle, and it may fairly be said that it has been honestly carried out, so far as the powers of the home government rendered possible. No government in the world controls a greater number or variety of subjects belonging to the backward races than the British; no trading nation has had greater opportunities for the oppressive exploitation of defenceless subjects. Yet the grave abuse of these opportunities has been infrequent. There have been in the history of modern British imperialism sporadic instances of injustice, like the forced labour of Kanakas in the Pacific. But there have been no Congo outrages, no Putumayo atrocities, no Pequena slave scandals, no merciless slaughter like that of the Hereros in German South-West Africa.