The missionary too is more or less sensible of this influence upon himself; but he is guarded by the fact that his very purpose in Africa is to introduce and teach his own standards to the natives and he is constantly occupied in pointing out the superiority of his own and the inferiority of theirs. Moreover any definite accommodation to native standards would mean disgrace and failure; to other white men it means neither. Indeed the white man, other than the missionary, who proposes to maintain the home standards in Africa will sometimes find himself ostracized by his fellows. The use of rum by the natives the missionary is bound to denounce and within the membership of the church it is absolutely forbidden. But in doing this the missionary by implication reflects very seriously upon many white men. For the excessive drinking of the majority of white men in Africa, with its appalling consequences, is so well known that there is no need to exploit it. And when the native connected with the mission church refuses either to drink rum or to sell it, thereby professing moral superiority to those white men, the latter are exasperated. And shall the missionary not teach the native the strict observance of the seventh commandment because the white man so flagrantly violates it? The discord arising from this source is greatly aggravated by the fact that so many girls educated in mission schools are enticed by the extraordinary temptations of the white men to a life that the missionary, if he be true to his Christian standards, must condemn; for the girls of the mission are the most intelligent and attractive. These various reasons are ample explanation of the hostility to missions and the consequent criticisms that are heard all along the coast, and which are occasionally disseminated over the world by some writer who has made a brief stay in Africa and who is so ignorant of the whole subject of missions that it ought not to require much discretion to be silent.