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 Men of miaht in India missions the lead 
 
 3 1924 022 905 842 
 
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 http://www.archive.org/details/cu31924022905842 
 
THE PIONEERS 
 William Carey Christian F. Schwartz 
 
 Auguste Francke Bartholomew Ziegenbalg 
 
MEN OF MIGHT 
 
 IN 
 
 INDIA MISSIONS 
 
 The Leaders and Their Epochs 
 i 706- i 8 99 
 
 By HELEN H. HOLCOMB 
 
 AUTHOR OF 
 
 "Mabel's Summers in the Himalayas " "Bits About India " 
 FULLY ILLUSTRATED 
 
 YOUNG PEOPLE'S MISSIONARY MOVEMENT 
 NEW YORK 
 
Copyright 1901 
 
 by 
 
 FLEMING H. REVELL COMPANY 
 
DEDICATION 
 
 To the young men and maidens whose hearts 
 God has touched, and who in life's fair morning, 
 looking out over the world's great harvest-Held, 
 are asking, "Lord, what wilt thou have me to 
 do?" this volume is dedicated with the prayer 
 that some of those who read these pages, hearing 
 the voice of the Lord saying as He did to His 
 prophet Isaiah, " Whom shall I send, and who 
 will go for us? " may answer as did the prophet, 
 " Here am I; send me." 
 
Among the books which* have been consulted and 
 from which aid has been received, are the following: 
 
 Fenger's History of the Tranquebar Mission ; The Land 
 of the Tamulians and its Missions, by the Rev. E. R. 
 Baierlein; Letters of Ziegenbalg and Plutschau; Pearson's 
 Life of Schwartz; Life and Times of Carey, Marsh- 
 man and Ward, by John Clark Marshman ; Christianity 
 in India, by the Rev. J. Hough; Life of William 
 Carey, Life of Alexander Duff, Life of John Wilson, 
 Life of Henry Martyn, by George Smith, CLE., LL.D. ; 
 Memoir of Henry Martyn, by the Rev. John Sargent ; 
 Life of Gordon Hall, by the Rev. Horatio Bardwell ; Life 
 of Charles T. E. Rhenius, by his son; The Tinnevelly 
 Mission, by the Rev. G. Pettitt; Life of the Rev. John 
 Scudder, by the Rev. J. B. Waterbury, D.D.; True 
 Yoke- Fellows in the Mission Field : being the Life 
 and Labours of the Rev. John Anderson and the Rev. 
 Robert Johnston, by the Rev. J. Braidwood ; Memoir of 
 the Rev. R. T. Noble, by his brother, the Rev. John 
 Noble. To the very interesting sketch by the Rev. S. A. 
 Gayley, the writer is indebted for the facts connected 
 with the early years of the Rev. Isidor Loewenthal, and 
 of his life in America after his arrival in that country. 
 From the reports sent by Mr. Loewenthal to the Mission 
 Board in America, have been gleaned all that relates to 
 his life and work as a missionary in India. 
 
CONTENTS 
 
 FAGI 
 
 I. Bartholomew Ziegenbalg. 1706-17 19. . .13 
 II. Christian Frederick Schwartz. 1750-1798 . 39 
 
 III. William Carey, Joshua Marshman and Will- 
 
 iam Ward. 1 793-1837 65 
 
 IV. Henry Martyn. . 1806-1812 97 
 
 V. Gordon Hall. 1812-1826 125 
 
 VI. Charles T. E. Rhenius. 1814-1838. . . 150 
 
 VII. John Scudder. 1819-1855 167 
 
 VIII. John Wilson. 1829-1875 190 
 
 IX. Alexander Duff. 1830-1863 213 
 
 X. John Anderson. 1837-1855. . . . 240 
 
 XI. Robert T. Noble. 1841-1865 267 
 
 XII. Isidor Loewenthal. 1855-1864. . . . 292 
 
 XIII. Samuel H. Kellogg. 1864-1899. . . . 320 
 
ILLUSTRATIONS 
 
 FACING PAGE 
 
 The Pioneers Frontispiece 
 
 Fortress at Tranquebar 26 
 
 Rock at Trichinopoly 46 
 
 Christ Church, Tanjore 62 
 
 Serampore College 88 
 
 A Group of Veterans 106 
 
 John 3 : 16 in India Languages 138 
 
 Village Temple 158 
 
 Carrying Grain to Market 176 
 
 Malabar Hill 208 
 
 Duff College 229 
 
 A Busy Village Street 248 
 
 Anderson Hall 264 
 
 Noble Memorial 288 
 
 Fort Jumrood 302 
 
 Dr. Kellogg and his Pundit 338 
 
INTRODUCTION 
 
 Those lives which have been distinguished for 
 eminent usefulness in connection with Missions 
 in any part of the world, when truly sketched, 
 are, aside from the history with which they are 
 associated, highly entertaining and edifying. The 
 interest we feel in such biographies is, however, 
 greatly enhanced when the influence which they 
 individually exerted upon other workers is clearly 
 traced, and when the links connecting their indi- 
 vidual services are shown. Especially interesting 
 and instructive, in this point of view, is the earlier 
 history of missionary work in India. To trace 
 these historical connections from the beginning 
 to the times of the great Serampore men, and 
 of that other distinguished trio — Wilson, Duff and 
 Anderson — at Bombay, Calcutta and Madras re- 
 spectively, has been one object of this book. 
 
 Grand as that beginning was which Bartholo- 
 mew Ziegenbalg, aided by his devoted coadjutor, 
 John Ernest Grundler, made at Tranquebar, in 
 spite of difficulties which to men of another mould 
 than his would doubtless have appeared insur- 
 mountable, the results of the efforts which he put 
 forth so strenuously during the twelve and a half 
 years of missionary service which brought his life 
 7 
 
8 Introduction 
 
 to a close, might as to fruits which should follow 
 them, have counted for nothing, and might soon 
 have passed into oblivion, had not the God of Mis- 
 sions raised up other men of like devotion to per- 
 petuate the work so well begun by him, and had 
 not his influence upon others been such as to in- 
 cline them zealously to follow in his steps. 
 
 Truly the way in which India's evangelisation 
 under Protestant auspices commenced showed 
 clearly that God intended India to be evangelised. 
 
 The next epoch-making missionary sent out 
 from Halle to the Danish Mission at Tranquebar 
 was Christian Frederick Schwartz. Although not 
 born until seven years after Ziegenbalg's death, 
 the influence of Ziegenbalg still survived to incline 
 him to dedicate his life to the missionary work. 
 The link connecting Ziegenbalg and Schwartz 
 was Schultz, selected by Grundler, whose mission- 
 ary career, like that of Ziegenbalg, was early 
 closed, and who survived his fellow-labourer but 
 little more than a year. Schultz took up the work 
 of translating the Scriptures where Ziegenbalg 
 had left it, and returning to Europe to Halle to 
 superintend the printing of a new edition of the 
 Bible in Tamil, became acquainted with young 
 Schwartz, a student living in Professor Francke's 
 orphan house, where the returned missionary had 
 found a lodging. His unusual aptitude for lin- 
 guistic studies, attracted the attention of Schultz, 
 who easily persuaded him to acquire a sufficient 
 knowledge of Tamil to qualify him to render some 
 
Introduction 9 
 
 needed assistance in correcting the printing of the 
 Bible for India, and when Francke made inquiries 
 for new men for India, Schwartz was easily per- 
 suaded to go. 
 
 We must now note the connection between the 
 Tranquebar Mission and the work of Carey and 
 his coadjutors. But for the work inaugurated at 
 Tranquebar by the Danish King, Frederick the 
 Fourth, Carey would not have been able to obtain 
 any foothold in Bengal. Never was dynamiter 
 more closely watched than was the first English 
 missionary by the English East India Company. 
 But God's purpose could not be thwarted. He 
 had prepared beforehand a refuge for His servant, 
 and so when he was forced to flee from the threats 
 of his own countrymen who refused to give him 
 any sort of shelter under the British flag, he found 
 sympathy and success at the Danish settlement of 
 Serampore, sixteen miles by river from Calcutta, 
 where the Danish governor Col. Bie, assured him 
 of his friendship and the protection of his Gov- 
 ernment. Following upon this reception and a 
 correspondence with the Court of Copenhagen, 
 came a stringent command to Col. Bie. Thus 
 were Carey, Marshman and Ward led to settle 
 at Serampore, which on account of what these 
 " men of might " accomplished there will ever be 
 regarded by those interested in missions as one 
 of the most sacred spots in India. 
 
 But why was Col. Bie so deeply interested in 
 these servants of God? During the earlier years 
 
io Introduction 
 
 of his service — perhaps at old Tranquebar — he 
 had come under Schwartz's influence, had received 
 great good through him, and ever after had 
 counted it one of the great privileges of his life 
 to have enjoyed the delightfully evangelical min- 
 istrations of this good and great man. Thus the 
 seed sown in that early Tamil Mission bore fruit 
 for the Serampore work. 
 
 So too who that has eyes to see can fail to ob- 
 serve the wonder-working providence of God in 
 bringing together at Serampore five such men as 
 William Carey, Joshua Marshman, William 
 Ward, Henry Martyn and David Brown? Eccle- 
 siastically two of them were widely separated from 
 the other three ! Yet united in heart, all alike were 
 consumed with zeal for the evangelisation of the 
 people of India, how they prayed together, and 
 how they worked ! With what devoted energy 
 they gave themselves unitedly to the gigantic 
 work of preparing translations of the Word of 
 God in the various vernaculars of the people 
 among whom their lot was cast, and versions for 
 the heathen of other lands besides ! How vast 
 their designs, how amazing their endeavours, and 
 how wonderful their accomplishments ! With 
 such men, and others in whole-hearted sympathy 
 with them, like the godly Danish governor of 
 Serampore, Dr. Claudius Buchanan across the 
 river at Barrackpore, Wilberforce and the Grants 
 — father and son — in the British Parliament, all 
 uniting in prayer with many in Britain to en- 
 
Introduction n 
 
 sure the removal from the British nation of a 
 great reproach, is it surprising that the year 1813, 
 when the charter of the East India Company was 
 again renewed, should be made forever memor- 
 able in the annals of Protestant missions for the 
 emancipation of British India, by the withdrawal 
 of the prohibition to give the Gospel of Jesus 
 Christ to its perishing millions? Truly the men 
 of that time were epoch-making men. 
 
 That same momentous decision which removed 
 the bands from the Serampore company opened 
 the doors of Bombay and West India to Gordon 
 Hall, the worthy leader of the great body of 
 American Missionaries in that land. It also made 
 South India accessible to Charles E. T. Rhenius 
 and John Scudder, the one preserving the con- 
 tinuity of the labours of Ziegenbalg and Schwartz 
 while the other and his seven missionary sons 
 performed a service not measured only by the 
 foreign field where they laboured. 
 
 Following close upon these came those human 
 exemplars of what educational work as an evan- 
 gelising agency can do for India — John Wilson, 
 Alexander Duff, John Anderson and Robert T. 
 Noble. No better missionary work has ever been 
 done in. India than these men did, and great was 
 their reward. 
 
 Says Dr. W. Fleming Stevenson, in his little 
 book, " The Dawn of the Modern Mission," " The 
 distinguished biographer of Dr. Duff has linked 
 the first Protestant Mission in India with our 
 
12 Introduction 
 
 own time, for he tells us that it was only six 
 years after Ziegenbalg sailed for India that Kier- 
 nander was born, and when he was eighty-three, 
 he received a visit from Carey, who records the 
 fresh ardour he derived from the still burning 
 fire of the aged saint, as he waited quietly by the 
 Ganges for the summons of his Lord, and how 
 three years before Carey died, a young High- 
 lander sprang out of his boat at Serampore, and 
 turning into the study of the mission house, saw 
 what seemed to be a little, shrivelled old man in 
 a white jacket, who, when he heard the name, 
 rose from his book, tottered to meet his visitor, 
 and stretching out his arms, solemnly blessed 
 him." 
 
 It derogates nought from the meed which Alex- 
 ander Duff's name deserves, to say that not less 
 significant of a splendid missionary career would 
 that benediction in after years appear to have been, 
 if it had been bestowed upon either of those con- 
 temporaries of Duff — John Wilson, John Ander- 
 son, or Robert Turlington Noble. 
 
 No sketches of lives devoted to God's work in 
 India are more worthy to be included in this 
 volume than those of Isidor Loewenthal and 
 Samuel Henry Kellogg, for they were distinct- 
 ively " men of might " as missionaries. Dis- 
 tinguished for talents of the highest order, their 
 great abilities were put to highest use for the ad- 
 vancement of that cause to which their lives had 
 been consecrated. 
 
 James Foote Holcomb. 
 
I 
 
 BARTHOLOMEW ZIEGENBALG 
 
 THE BEGINNING OF PROTESTANT MISSIONS IN 
 INPIA 
 
 1706-I719 
 
 Not far from the city of Dresden is the little 
 town of Pulsnitz. It lies in a valley surrounded 
 by green meadows, and is hemmed round by 
 thick forests. On the 24th of June, 1683, in one 
 of the most quiet homes in this green valley, a 
 son was born. The parents, Bartholomew and 
 Catherine Ziegenbalg, were plain people, grave 
 and upright. The boy, to whom was given his 
 father's name, was left an orphan at the age of 
 six. The circumstances connected with the death 
 of his mother were graven indelibly on his 
 memory. 
 
 Around the bedside in the darkened room were 
 gathered the weeping children. Raising herself 
 by a great effort, the mother in a feeble voice 
 said, " My dear children, I am leaving to you a 
 great treasure, a very great treasure." 
 
 The eldest daughter, bending over the mother, 
 said in tones of surprise, "A treasure! dear 
 mother. Where is that treasure ? " 
 
 " Seek it in the Bible," the dying mother re- 
 13 
 
14 Men of Might in India Missions 
 
 plied. " I have watered every page with my 
 tears." 
 
 The boy left an orphan at so early an age, 
 was tenderly cared for by his elder sister, who 
 lavished upon the delicate child almost the affec- 
 tion of a mother. 
 
 As the schools in his native town were poor, 
 Bartholomew was early sent to a grammar school 
 in a neighbouring town. At fourteen years of 
 age, he entered the high school of Gorlitz. Pas- 
 sionately fond of music, he naturally sought the 
 companionship of those possessed of a kindred 
 taste. At a musical class, he one day met a 
 student older than himself who spoke eloquently 
 of " the harmonies of spiritual life and of the 
 harmony between God and man which had been 
 lost by the fall and restored by Christ. Only 
 those who understand this," said he, " know what 
 music really is." 
 
 This apparently accidental meeting was the 
 beginning of a friendship greatly blessed to Zie- 
 genbalg. Every day the two friends met to- 
 gether to read the Scriptures and to pray. Now 
 for the first time the young man felt that he fully 
 understood the words of his dying mother. The 
 Bible had become in his own experience a very 
 great treasure. 
 
 After much prayerful consideration, the young 
 student resolved to devote his life to the Gospel 
 ministry. To help in fitting him for his chosen 
 work, after visiting several universities, he de- 
 
Bartholomew Ziegenbalg 15 
 
 cided to prosecute his studies at the University of 
 Halle, in order to be under the instruction of 
 Professor August Hermann Francke. He en- 
 tered this University in 1703 and was delighted 
 to find himself in the society of congenial spirits. 
 At the end of the session, the health of the enthu- 
 siastic student gave way, and with a decline of 
 physical strength, the thought took possession 
 of him that he had chosen a profession for which 
 he did not possess the necessary gifts. 
 
 In his perplexity, feeling the need of counsel, 
 he carried his trouble to his instructors. Asso- 
 ciated with Prof. Francke in the University was 
 Dr. Breithaupt, a man of great wisdom. 
 
 Ziegenbalg, advised to weigh well the question 
 of a vocation in life, suggested " Perhaps some 
 modest place might be found for me where fewer 
 gifts would be required than in the Gospel min- 
 istry." 
 
 " Requests for teachers are sent to Halle from 
 all parts," answered Dr. Breithaupt, " and we 
 can scarcely supply the demand, but to lead one 
 soul from among the heathen to God, is as much, 
 as if in Europe, one brought a hundred, for here, 
 the means and opportunities abound and there 
 they have none." 
 
 This remark made a deep impression at the 
 time and was never forgotten. \ 
 
 Before going to Halle, Ziegenbalg had spent 
 two months in Berlin with great advantage and 
 the inspiration of Lange's ripe scholarship and 
 
16 Men of Might in India Missions 
 
 rare gift of teaching told upon him for life. One 
 session only was spent at Halle, as the state of 
 his health forbade a return to university life. 
 After leaving Halle he accepted a position as 
 tutor in the town of Merseburg, and though his 
 stay in this place was short, he ever remembered 
 with gratitude the time spent there. We shall 
 hear of one of his pupils again. 
 
 To Erfurt he went from Merseburg and here 
 a wide field of usefulness seemed opening before 
 him, when he was laid aside by illness. The in- 
 valid now found, as he had on previous occasions, 
 an asylum in the hospitable home of his elder 
 sister, where a year was spent. On his recovery, 
 Ziegenbalg was invited to go to Werder, twenty 
 miles from Berlin, to take charge of a parish for 
 two months during the absence of the pastor. 
 Gladly he accepted the invitation and while in 
 temporary charge of this field, there came to him 
 the Master's call to enter upon the supreme work 
 of his life. 
 
 In the year 1612 the Danes had established at 
 Copenhagen, a company with a view to embark 
 in commerce with India. The first vessel arrived 
 on the Coromandel coast in 161 6 and was soon 
 followed by others. In the year 1621 a treaty 
 was concluded with the Rajah of Tanjore by 
 which a tract of country five miles long by 
 three miles broad on the Eastern coast, was 
 ceded to the Danes. At Tranquebar, the fort 
 named Dansborg was built, and above this floated 
 
Bartholomew Ziegenbalg 17 
 
 the Danish flag. At the time when the building 
 of the fort began, the foundation of a church was 
 laid and the fortress and the Christian sanctuary 
 rose side by side. The new settlement rapidly 
 increased in prosperity, and the harbour was 
 crowded with shipping. 
 
 Chaplains were sent out to minister to the 
 Danes and the Germans in the employment of the 
 Company. But the propagation of Christianity 
 among the people of India formed no part of the 
 design of the first Danish settlers. The Danes 
 had been in possession of Tranquebar more than 
 eighty years before they gave themselves any con* 
 cern about the souls of the people around them. 
 
 When King Frederick IV. ascended the throne 
 of Denmark, he found the treasury exhausted 
 and the affairs of the Kingdom in a very un- 
 settled condition; but when quiet was restored 
 to his dominions at home, he turned his thoughts 
 to his Eastern possessions and was prepared to 
 lend a willing ear when Dr. Lutkens, one of the 
 court chaplains, set before his Majesty the duty 
 of providing means whereby his Indian subjects 
 could be made acquainted with the Gospel. 
 
 When the King began to make inquiries for 
 men willing to undertake a mission to India, Dr. 
 Lutkens offered himself for this service. 
 
 " No," said the King, " I cannot send that hoary 
 head to encounter the dangers of the voyage and 
 the devouring heat of the Indian climate. Seek 
 younger men. It is a work for them." 
 
1 8 Men of Might In India Missions 
 
 Gladly Dr. Liitkens entered upon such a quest, 
 but in the Church in Denmark he found not one 
 willing and fitted for such a work. 
 
 When this report was made to the King, he ex- 
 claimed, " I am grieved not a little. What ! Not 
 one such instrument ready for the Master's use 
 in all my kingdom ! Seek for men in Germany." 
 
 Ziegenbalg was at this time throwing all his 
 soul into the pastoral work in Werder. His de- 
 votion to duty, his diligence, his habits of self- 
 denial and his acquirements had won for him 
 favourable recognition, and his name was pro- 
 posed to Dr. Liitkens as a man eminently fitted 
 for the proposed undertaking. Dr. Francke of 
 Halle gave to the selection his hearty approval, 
 and proposed as his companion in labour, Henry 
 Pliitschau, a man of like mind. 
 
 The two young men, after prayerfully consider- 
 ing the matter, decided to accept the call, regard- 
 ing it as God's appointment for them. 
 
 Speedily settling their private affairs, on the 
 8th of October, 1705, according to the directions 
 received, they proceeded to Copenhagen to be ex- 
 amined for ordination. The King and his chap- 
 lains received the two candidates with great 
 kindness, but no one besides, not even the Bishop, 
 felt much interest in the proposed mission. The 
 young men were not on this account discouraged, 
 and on the 24th of November, 1705, they em- 
 barked for India. 
 
 The voyage, impeded by frequent storms, lasted 
 
Bartholomew Ziegenbalg 19 
 
 eight months. Much of the time spent on the sea 
 was occupied in the study of Portuguese, as a 
 knowledge of this language would enable them to 
 enter upon work immediately on their arrival, 
 as it was spoken by a large number of the people 
 on the eastern coast of India. 
 
 On the 9th of July, 1706, the ship in which 
 the two pioneer missionaries had made the voy- 
 age, anchored in the harbour of Tranquebar. 
 Presently boats pushed out from the shore, and 
 the passengers, the ship's officers and the freight 
 were all landed, but the missionaries, greatly to 
 their surprise and disappointment, were left on 
 the ship. A day passed, and yet another, and still 
 they waited. At length the captain of a ship at 
 anchor near their own, filled with compassion for 
 the patient strangers, brought them to his own 
 vessel and had them rowed to the shore. As 
 they approached the land, native boatmen rushed 
 out to pull them through the surf; but an effort 
 was made to prevent this. 
 
 No voice in this strange land, bade them wel- 
 come. Instead, they were ordered to remain out- 
 side the gate until the Governor had leisure to 
 attend to them. It was a long anxious day, for 
 the Governor with his Council did not arrive 
 until four o'clock in the afternoon. What had 
 brought them to the country, the Governor curtly 
 asked. When they had made known their mis- 
 sion and presented their credentials signed by the 
 King's own hand and bearing the royal seal, the 
 
20 Men of Might in India Missions 
 
 Governor replied, that he could do nothing for 
 them, and advised them to return without delay 
 to their own country. Then turning his back 
 upon the missionaries he was followed by his 
 suite as he returned to his mansion and the 
 strangers were once more left alone. While they 
 waited in the gathering darkness, one of the 
 Governor's suite, more humane than his chief, 
 offered to conduct the missionaries to the house of 
 his father-in-law, where they would find a tem- 
 porary asylum. 
 
 The Danish East India Company had no sym- 
 pathy with the desire of the King to evangelize 
 the heathen in his Eastern dominions, and secret 
 instructions had been despatched to the Governor 
 in Tranquebar, authorizing him to offer every op- 
 position, and on no account to further the enter- 
 prise. 
 
 A few days after their arrival, the missionaries 
 were permitted to occupy a house close to the 
 heathen and Portuguese quarter. Ziegenbalg 
 began at once to acquaint himself with the rudi- 
 ments of the Tamil language, though prosecut- 
 ing the study under great difficulties, without 
 books and without a teacher. A Malabar school- 
 master was at length persuaded to bring his 
 pupils to the house occupied by the missionaries, 
 who were allowed to becomje learners. And so 
 we have the picture of these two pioneer mis- 
 sionaries, sitting day after day, cross-legged on 
 the floor, by the side of the Malabarian children, 
 
Bartholomew Ziegenbalg 21 
 
 and gravely making letters in the sand, as did 
 they ; and at the same time learning the sound of 
 the letters. 
 
 By constant intercourse with the people, Zie- 
 genbalg became, before many months, familiar 
 with the colloquial Tamil, and eight months after 
 his arrival, preached his first extempore sermon. 
 He very early began to make a collection of such 
 books as would give him some knowledge of the 
 native mind. This unique library was composed 
 of strips of the palmyra palm leaf, punctured 
 with a stylus and then fastened together. 
 
 " I chose such books," wrote Ziegenbalg, " as 
 I should wish to imitate, both in speaking and 
 writing and had such authors read to me a hun- 
 dred times, that there might not be a word or 
 expression which I did not know, or could not 
 imitate." 
 
 It was customary at that time for natives in 
 times of scarcity to sell themselves for food and 
 raiment, and great numbers of the people had 
 thus come into the possession of the Danes and 
 the Germans. The condition of this wretched 
 class excited the deepest pity in the hearts of 
 the missionaries. They, accordingly sent a 
 memorial to the Governor begging him to in- 
 struct the Protestant owners of these slaves to 
 send them two hours a day to the mission house 
 for instruction. The Governor promised compli- 
 ance, the more readily as he had a short time 
 before received instructions from the King to 
 
ii Men of Might in India Missions 
 
 forward to the utmost, the work in which the 
 missionaries were engaged. 
 
 On the 1 2th of May, 1707, ten months after 
 the arrival of Ziegenbalg and his companion, the 
 rite of Christian baptism was, for the first time 
 administered, five of the slaves who had been 
 under Christian instruction, receiving the ordi- 
 nance, after having been publicly examined in 
 the Danish Church. 
 
 The missionaries now began to feel the need 
 of a house of worship in which to hold Tamil 
 services. The Governor opposed the project and 
 threw every obstacle possible in the way of ob- 
 taining a site for the proposed building. A suit- 
 able site was however secured on the road near 
 the sea-shore and in the midst of the Tamil 
 population. In great poverty, but in strong faith, 
 the work was begun. The foundation-stone was 
 laid on the 14th of June, 1707, and two months 
 later, on the 14th of August, the new sanctuary 
 was dedicated to the worship of God, in the pres- 
 ence of a large company. To the church was 
 given the name of " Jerusalem." 
 
 From the beginning, much attention was be- 
 stowed by the missionaries upon the Christian in- 
 struction of the young. " It is a thing known 
 to all persons of understanding," wrote Ziegen- 
 balg, " that the general good of any country or 
 nation depends upon a Christian and careful 
 training of children in schools, due care and dili- 
 gence in this matter, producing wise governors in 
 
Bartholomew Ziegenbalg 23 
 
 the State, faithful ministers of the Gospel in the 
 Church and good members of the Commonwealth 
 in families." The schools into which the chil- 
 dren of this infant mission were gathered, were 
 indeed nurseries of piety. 
 
 Ziegenbalg's knowledge of the language and 
 literature of the country, made him a skillful de- 
 bater and his fame extended beyond Danish ter- 
 ritory. His first tour outside the Danish domin- 
 ions, was made in the spring of 1708, to a town 
 in the kingdom of Tan j ore, where he had a con- 
 ference with the Brahmins and left with them 
 messages from the Gospel written on strips of 
 the palmyra leaf. 
 
 In July of this same year, he visited by invita- 
 tion, the Dutch settlement of Negapatam. On his 
 arrival, one of the magistrates invited the Brah- 
 mins and other learned men to meet for a con- 
 ference on religious subjects. A great concourse 
 of people assembled to hear the discussion, which 
 lasted five hours. 
 
 The evangelistic tours undertaken by this zeal- 
 ous missionary were not unattended with danger. 
 At a great heathen festival near Madras, he 
 laboured incessantly for five days, proclaiming to 
 the crowds which gathered around him, the way 
 of salvation through Christ. Overcome by fa- 
 tigue, he sought a quiet place in which to rest. 
 His movements were watched by an angry priest, 
 who whispered that he would soon silence that 
 ready tongue. A lad from one of the schools 
 
24 Men of Might in India Missions 
 
 heard the threat and roused the sleeping mis- 
 sionary just as the blow was about to fall. 
 
 In the midsummer of 1708, a ship arrived from 
 Denmark bringing for the work of the mission 
 $1,000, half the expected amount. The other 
 half, with letters for the missionaries, had been 
 put on board another ship which had been 
 wrecked. This was a sore disappointment, but 
 a greater was in store for them. In landing 
 the cargo, the package containing the money for 
 the mission, fell into the sea and was never re- 
 covered. And now their enemies said derisively, 
 "did we not tell you that heaven is very high 
 above our heads and Copenhagen very far off ? " 
 
 But in this time of trial, when their funds were 
 exhausted, the missionaries found that they had 
 friends as well as enemies. One after another 
 came forward, begging their acceptance of such 
 sums as they required, the amount to be repaid, 
 when funds should arrive from Europe. 
 
 In October, 1708, Ziegenbalg began a transla- 
 tion of the New Testament Scriptures into Tamil. 
 Great difficulties attended such an -undertaking, 
 as the native teachers could give little efficient 
 help. The Greek text was closely followed, and 
 the Latin, German, Dutch, Portuguese and Dan- 
 ish versions were consulted, together with the 
 best commentaries at command. To this impor- 
 tant work Ziegenbalg devoted himself with great 
 diligence, rightly declaring that great progress in 
 
Bartholomew Ziegenbalg 25 
 
 Christianity could not be expected until the peo- 
 ple possessed the word of God in their own 
 language. 
 
 While engaged in translating the word of God 
 and at the same time busily carrying forward 
 various kinds of missionary work, hindrances be- 
 gan to increase. Ziegenbalg wrote thus of the 
 situation. " God gave His rich blessing to all 
 that we tried to do in His name and yet we had a 
 determined opposition. The Commandant and 
 the whole Privy Council, tried in every way to 
 impede the holy work, so that at last it seemed 
 as if they wished to exterminate both us and our 
 congregations." And this was indeed their aim. 
 
 Pliitschau was charged with rebellion against 
 authority, arrested and publicly dragged through 
 the streets. Ziegenbalg's turn soon came. An 
 official appeared one day before the entrance to 
 the mission-house with a mandate for the imme- 
 diate arrest of Ziegenbalg who was dragged 
 away, the native inhabitants looking on in speech- 
 less amazement. On reaching the fortress, he 
 was thrust into an inner prison, a mere cell, 
 where the heat was so great that life could hardly 
 be endured and here he was allowed to languish 
 for four months. He was guarded by soldiers 
 and his friends were not permitted to visit him. 
 
 When he had spent a month in his cell, he was 
 one night awakened by his guard, and writing 
 materials, which had been denied him, were 
 
26 Men of Might in India Missions 
 
 passed into his cell, with a whispered message 
 that all the inhabitants of the town, Christians 
 and heathens, felt sincere sympathy for him. 
 
 The Governor had not expected that the man, 
 hitherto so full of fiery zeal, would manifest so 
 brave and patient a spirit, and fearing longer to 
 keep an innocent man in confinement, requested 
 his prisoner to write a letter, asking for his re- 
 lease. This Ziegenbalg consented to do, moved 
 by pity for his congregation, whose condition 
 sorely grieved him. 
 
 When he, who had suffered so unjustly, once 
 more appeared among his people, every hand was 
 stretched out to grasp his and the Malabarian 
 congregation, gathering about him, wept tears 
 of joy. 
 
 The summer of 1709 brought not only relief 
 from many trials, but ushered in a season of 
 greater prosperity than the mission had hitherto 
 enjoyed. Financial help came both from Den- 
 mark and Germany ; and, greatest joy of all, three 
 additional labourers arrived from Europe. The 
 enemies of the mission were confounded. They 
 had hoped that the trials through which the mis- 
 sionaries had been called to pass, would lead them 
 to decide to abandon the work and return to their 
 own country. Instead, they were extending their 
 borders and new labourers had been added to 
 their number. To add to their discomfiture, the 
 same ship which had brought reinforcements for 
 the mission and means with which to carry on 
 

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Bartholomew Ziegenbalg if 
 
 and extend the work, brought also from the King 
 of Denmark, to the Governor of Tranquebar, ex- 
 plicit commands to render to the missionaries 
 whatever assistance or protection they might 
 need. 
 
 One of the new missionaries, Johann Ernst 
 Griindler, became a tower of strength to the 
 mission. Out of the money at this time received 
 from Europe $1,000 was expended in the pur- 
 chase of a dwelling-house for the now large mis- 
 sion family. The new home was consecrated with 
 a service of prayer and praise. 
 
 During this memorable year, new friends were 
 raised up for the infant mission. The Society for 
 the Propagation of the Gospel in Foreign Parts, 
 established in the year 1701 and having for its 
 sole object the supplying of the British Colonies 
 with clergymen, in token of the interest felt in 
 the work of the Danish Mission in India, voted a 
 present of £20; and this gift, it is believed, rep- 
 resents the first English offering upon the mis- 
 sion altar. A small sum, this gift appears in 
 this age, but it was no inconsiderable amount at 
 that time. With this gift of money was also sent 
 a present of valuable books. Ziegenbalg went 
 himself to Madras to receive those gifts. The 
 distance from Tranquebar was thirty-six German 
 miles and was performed partly in palanquin and 
 partly on horseback. Before leaving Tranquebar, 
 the missionary obtained permission from the 
 Rajah of Tanjore, to travel through his domin- 
 
a8 Men of Might in India Missions 
 
 ions and to preach the Gospel wherever he found 
 the people willing to receive the message. 
 
 A month was spent in Madras, a time of great 
 refreshment, both of mind and body, and new 
 friends were raised up for the mission. 
 
 War was at this time going on between Swe- 
 den and Denmark and when, in 1710, the Danes 
 met with reverses, many persons prominent in 
 the affairs of State, expressed great unwillingness 
 to send money abroad to promote an object of 
 such remote interest, when funds were urgently 
 needed to provide ships and soldiers for the de- 
 fence of the Kingdom; and, in consequence, the 
 mission cause in Tranquebar suffered for lack of 
 financial aid. To add to the pecuniary embarrass- 
 ment, during the same year, the city was 
 visited by a disastrous flood in which much of 
 the property belonging to the mission was in- 
 jured or destroyed. And now another friend was 
 found for the struggling mission, in the Society 
 for Promoting Christian Knowledge, which 
 had been established in London in 1699, having 
 for its object the promoting of religion in the 
 British Colonies. It was at this time proposed, 
 in view of the need of funds for carrying on the 
 work of the Danish Mission in Tranquebar, to 
 raise a special fund for this object. An appeal 
 to British Christians, met with a prompt and 
 generous response. Means were thus provided 
 for the purchase of a printing-press, a long desired 
 and much-needed acquisition, as books had been 
 
Bartholomew Ziegenbalg 29 
 
 multiplied only by employing native copyists, a 
 tedious and expensive process, since the work 
 was all done on strips of the palmyra leaf, every 
 letter punctured by an iron stylus. 
 
 On the 31st of May, 171 1, the Tamil transla- 
 tion of the New Testament was completed by 
 Ziegenbalg. The day was celebrated by a service 
 of praise. Of the completion of this work Zie- 
 genbalg wrote, " This is a treasure in India which 
 surpasses all other Indian treasures." This great 
 work accomplished, the ever zealous missionary 
 made an evangelistic tour, proceeding northward 
 as far as Madras. Soon after his return from this 
 tour, he was called to part with his fellow- 
 worker, Pliitschau, the health of whose family 
 made a return to Europe necessary. 
 
 The printing-press sent out from Europe, 
 reached India in August, 1712. The services of 
 a soldier in the Danish army, who had learned 
 the art of printing, were secured, and the work 
 of issuing books in the Portuguese language, 
 was at once begun. The German friends of the 
 mission sent out a second press and a font of 
 Tamil type, made at home under very interesting 
 circumstances. A young man of great mechani- 
 cal genius, who had learned the art of printing 
 by studying carefully the structure of the Tamil 
 letters, with infinite patience, had produced a 
 font of Tamil type. His interest grew with the 
 prosecution of the work and in December, 1712, 
 both he and a younger brother offered themselves 
 
30 Men of Might in India Missions 
 
 and their art for the service of the mission. The 
 young men were accepted and a free passage 
 secured for them in one of the vessels of the 
 Company's fleet. On their arrival in Tranque- 
 bar, in June, 1713, the printing of the New Testa- 
 ment in Tamil was begun. 
 
 Ziegenbalg's declining health, made a change 
 to his native land imperative, and the work of 
 putting the Tamil New Testament through the 
 press devolved upon Griindler. Upon him also 
 rested the responsibilities of the congregations 
 and the schools, all of which were in a prosper- 
 ous condition. 
 
 On the last day of October, 1714, Ziegenbalg 
 embarked on the Danish ship Frederick IV for 
 Europe. He was accompanied to the ship by 
 great numbers of the Tamil Christians, who be- 
 sought him with tears not to leave them ; and 
 many from among the heathen begged him to 
 hasten his return, as they " liked to have those 
 in their midst who stood near to God and by 
 whose presence both they and their country 
 profited." 
 
 Ziegenbalg had begun the work of translating 
 the Scriptures of the Old Testament into Tamil 
 as soon as he had completed the translation of the 
 New. During the voyage to Europe, he occupied 
 himself with the translation of the book of Joshua 
 and this he had completed when the ship reached 
 the Cape of Good Hope. During the remainder 
 
Bartholomew Ziegenbalg 31 
 
 of the voyage, he was employed upon his Tamil 
 dictionary and upon a Tamil-Latin grammar. 
 
 The ship reached its destination, Bergen, Nor- 
 way, on the first of June. The King of Den- 
 mark was at this time engaged in the siege of 
 Stralsund. The country around was one vast en- 
 campment. To the royal camp Ziegenbalg hur- 
 ried with all speed, for he desired greatly to 
 see the King. He was at once admitted into the 
 presence of his Majesty, though he came unan- 
 nounced. The interview lasted five hours, the 
 King, for a time, throwing off the cares of 
 State and lending an interested ear to the story 
 of the mission, its trials and its triumphs. He 
 promised not only to continue to give pecuniary 
 aid to the mission, but, as far as possible, to re- 
 move obstacles to the successful accomplishment 
 of the work. Ziegenbalg was informed that he 
 had been made Superintendent of the Mission 
 and his commission forwarded to India. 
 
 During this interview between the King and the 
 missionary, there was much excitement among 
 the Danish troops, for it had been voiced abroad 
 that a distinguished stranger had arrived and it 
 was supposed that he had come to communicate 
 matters of importance. 
 
 When the stranger came forth from the pres- 
 ence of the King, the interested spectators saw 
 "a man of commanding presence, of great dig- 
 nity, with a flashing eye, resolute and calm in 
 
32 Men of Might in India Missions 
 
 his demeanour, a bronzed face, seamed with deep 
 lines of care." He was invited to preach the 
 word of God to the assembled troops and his 
 message found deeply interested listeners. 
 
 From the Royal family in Copenhagen, Zie- 
 genbalg received a cordial welcome. While tarry- 
 ing in the Capital City he prepared his grammar 
 and a large part of his dictionary for the press, 
 and these were printed at Halle before his return 
 to India. From Copenhagen, he proceeded to 
 Germany to revisit the scenes and renew the 
 friendships of his youth. He was everywhere 
 received with marked respect and vast audiences 
 filled the churches, when he preached. 
 
 A visjt was also paid to Merseburg, where he 
 had for a short time been tutor, before going to 
 India. One of his pupils was Dorothea Saltz- 
 mann, daughter of one of the Secretaries to Gov- 
 ernment. She was now grown to womanhood, 
 of ardent piety, great strength of character and 
 with a well-cultivated intellect. Before his re- 
 turn to India, Ziegenbalg was united in marriage 
 to Miss Saltzmann, who proved in every respect 
 a help-meet to her husband. 
 
 With health renewed, Ziegenbalg joyfully pre- 
 pared for his return to India. The Directors of 
 the Danish East India Co. gave a free passage 
 to the mission party on one of their ships leaving 
 Europe for the East, on the 4th of March, 1716, 
 and Madras was reached on the 9th of August. 
 
Bartholomew Ziegenbalg 23 
 
 There was great rejoicing when Ziegenbalg and 
 his bride reached Tranquebar. 
 
 The work during the absence of the senior 
 missionary, had been carried on by Griindler 
 with unflagging zeal. Governor Hassius had been 
 recalled and a friend of missions appointed in 
 his place. Soon after the return of Ziegenbalg, 
 with the co-operation of Griindler, a seminary 
 was established in which the most promising 
 pupils from the various schools could receive 
 such Biblical instruction as would fit them for 
 the work of catechists and teachers in the mission. 
 
 The church built in 1707 had for several years 
 been too small for the growing congregation and 
 it was resolved to provide a more spacious edifice. 
 On the 9th of February, 1717, the foundation 
 stone of a new and commodious house of wor- 
 ship was laid by the new Governor in the pres- 
 ence of a large assembly. The completed build- 
 ing was dedicated to the worship of God, before 
 the end of the year and named " New Jerusalem." 
 
 After the completion of the new sanctuary, in 
 the beginning of 1718, Ziegenbalg made an ex- 
 tensive evangelistic tour. At the close of this 
 tour, he prepared for the press the third collec- 
 tion of his conversations with both Hindus and 
 Mohammedans, setting forth in a concise and 
 lucid manner, the truths of Christianity, and re- 
 futing the objections most frequently urged by 
 these classes against the truths taught in the 
 
34 Men of Might in India Missions 
 
 Sacred Scriptures. This was the last work he 
 sent to the press, for at the end of this year 
 his health began seriously to decline. " It was 
 sorrow of heart rather than multiplicity of 
 labours," which had laid low this man of iron will. 
 The Mission Board which had been founded in 
 Copenhagen, had for its secretary a man who 
 was incapable of comprehending Ziegenbalg's" 
 bold ideas, and his earnest desire to take advan- 
 tage of the openings of Providence. The letters 
 sent from the secretary to the missionaries had 
 been not only lacking in sympathy, but cruelly 
 unjust and Ziegenbalg, enfeebled as he was by 
 unremitting labour and hard self-denial in an ex- 
 hausting climate, received a blow from which he 
 never recovered. 
 
 In October, 1718, he took to his bed, but near 
 the end of the year he rallied and on Christmas 
 day he preached in the new church. He 
 preached again on the first day of the year and 
 this was his last public service. On the 10th 
 of February he made over to his beloved colleague 
 Griindler, the superintendence of the mission. 
 The 23rd of February was his last day on earth. 
 He rose early and as was his custom, joined with 
 his wife in prayer. Soon after, great suffering 
 came on. To those gathered about him, he said, 
 " I shall endure in this conflict." A little later 
 a look of infinite peace stole over his face. At 
 his request, a favourite hymn was sung. Then 
 suddenly raising his hand to his eyes, he said, 
 
Bartholomew Ziegenbalg 35 
 
 " How is it so light ? It seems as if the sun 
 were shining in my eyes." Soon after, he calmly 
 fell asleep in Jesus. 
 
 Thus passed away in his early manhood, for 
 he was not yet thirty-six years of age, one of 
 whom it has justly been said, that to him, more 
 than to any other man. belongs the title of the 
 Apostle of India. 
 
 The death of Ziegenbalg caused universal sor-: 
 row. On the day following his decease, his re^ 
 mains were deposited in a vault in the New 
 Jerusalem church, amid the tears of his European 
 friends and his native flock. 
 
 Upon Grundler now rested the burden of the 
 responsibility of the mission; and while bowed 
 beneath a weight of care and sorrow, another 
 letter arrived from the mission secretary at home, 
 full of condemnation of the conduct of the mis- 
 sion. Ziegenbalg had sent a reply to the first 
 of these letters, received some time before his 
 death. To this last, Grundler penned an answer. 
 These letters from Ziegenbalg and Grundler are 
 still regarded as among " the most brilliant of 
 missionary apologetics." 
 
 The friends of Grundler noted with deepest 
 sorrow, his rapidly failing strength; and he too 
 felt that his time of labour would soon be over. 
 On one occasion, in the presence of the congre- 
 gation, he prayed with tears that the Lord, in 
 love and mercy, would spare him until the arrival 
 of the missionaries then on their way to India. 
 
36 Men of Might in India Missions 
 
 His prayer was answered. One day on his way 
 to church, letters from Europe were put into his 
 hands. The first one opened was from Dr. 
 Francke and was full of cheer and tenderest sym- 
 pathy, which seemed as cordial to the sorely 
 wounded heart of the missionary. 
 
 These letters had been brought from Europe 
 by the new missionaries, who had forwarded 
 them to Tranquebar from Madras. In Septem- 
 ber, 1719, the three missionaries arrived and on 
 one of these, Benjamin Schultze, Griindler's 
 mantle fell, when a few months later, the brave 
 Warrior laid down his armour. Early in 1720, 
 Griindler transferred to Schultze, the charge of 
 the mission. On the 15th of March, with totter- 
 ing steps and bowed frame, he made his way to 
 the church. His colleagues were alarmed at his 
 appearance, for the seal of death was even then 
 on that calm brow. " I wish once more to read 
 the liturgy from the altar," said Griindler, in an- 
 swer to the startled looks bent upon him, "and 
 once more to pronounce the benediction over the 
 congregation I am soon to leave." 
 
 On the 19th of March he gave his last instruc- 
 tions to Schultze concerning the work of the mis- 
 sion, and prayed that God's richest blessing might 
 rest upon him. A portion of Scripture, at his 
 request, was read to him, his lips moved as if 
 in prayer, — on his face was a look of infinite 
 peace, and thus he fell asleep. 
 
Bartholomew Ziegenbalg 37 
 
 The following day he was laid to rest near 
 Ziegenbalg, in the New Jerusalem church. 
 
 " Who can feel greater grief than I ? " said 
 Schultze, " for the mission has been deprived 
 both of its founder and of his efficient and faith- 
 ful successor." Schultze was spared to labour in 
 India with great zeal, for nearly a quarter of a 
 century. 
 
 As soon as he felt himself in a measure quali- 
 fied for the work, he took up the translation of the 
 Old Testament Scriptures into Tamil, commenc- 
 ing with the book of Ruth, where the death of 
 Ziegenbalg had interrupted the work. The trans- 
 lation was completed in 1725 and two years later, 
 after careful revision, the whole Bible was ready 
 to put into the hands of the Tamil Christians. 
 
 The first church built by Ziegenbalg, near the 
 sea-shore, with the cemetery adjoining it, has 
 long since been swallowed up by the sea, but the 
 house in which the great missionary lived and 
 from whence his spirit took its flight, still stands, 
 a modest dwelling, hallowed by precious associa- 
 tions. 
 
 The New Jerusalem church, in the form of a 
 Greek cross, is in a perfect state of preservation 
 and is still the mission church of Tranquebar. 
 High up on its face is the date 1718, and above 
 this glitters a golden crown and the letters F. R. 
 — Frederic Rex. 
 
 Looking upon the congregation worshipping in 
 
38 Men of Might in India Missions 
 
 this historic church, visiting the schools where the 
 children and youth are gathered for instruction, 
 and the seminary where young men are being 
 trained to preach the Gospel to their fellowmen, 
 and knowing how through the length and breadth 
 of India, such congregations, such schools and 
 such seminaries have multiplied since the days 
 of Ziegenbalg, the Christian visitor to Tranque- 
 bar, notes with gratitude that the grain of mus- 
 tard-seed planted in this idolatrous land by the 
 first Protestant missionaries has indeed become 
 a great tree. 
 
II. 
 
 CHRISTIAN FREDERICK SCHWARTZ 
 1750-1798 
 
 Christian Frederick Schwartz was born 
 in Sonenburg, Prussia, on the 8th of October, 
 1726. Like Ziegenbalg, he was left without a 
 mother at a very early age. His mother was a 
 woman of ardent piety and her son Christian had 
 been dedicated to the Lord from his birth. When 
 she felt that death was near, the mother called 
 to her bedside her husband and the pastor of the 
 parish church and charged them to train up this 
 child in the remembrance that he had been dedi- 
 cated to God's service, and she entreated the 
 father, should the son, when arrived at years of 
 discretion, express a desire to devote himself to 
 the Gospel ministry, to encourage and promote 
 that desire to the utmost. 
 
 At eight years of age the boy entered the gram- 
 mar-school of his native town. When fourteen 
 years old he was " confirmed," according to the 
 practice of the Lutheran Church. In his sixteenth 
 year, when he had acquired as much Latin and 
 Greek as could be learned in the schools of Sonen- 
 39 
 
40 Men of Might in India Missions 
 
 burg, together with the rudiments of Hebrew, 
 his father placed him in an academy in the neigh- 
 bouring town of Custrim. The journey was made 
 on foot, by both father and son and there was 
 much profitable discourse by the way, for the 
 father was not only a man of fervent piety, but 
 of vigourous intellect. 
 
 At Custrim young Schwartz was beset with 
 temptations to which he had hitherto been a 
 stranger, and without steadfast faith in God, he 
 found it difficult to maintain his integrity. At 
 this critical time a friend was raised up for him 
 in the daughter of one of the syndics, who gave 
 him much wise counsel. 
 
 The father of this young lady had been edu- 
 cated at Halle and retained an affectionate remem- 
 brance of, and a profound respect for the pro- 
 fessors of this celebrated university. His inter- 
 esting reminiscences of life at Halle kindled in 
 the breast of Schwartz a desire to complete his 
 course of study at this seat of learning. This 
 proved the turning point in the life of the young 
 student. He entered the University of Halle 
 when twenty years of age, and there, three years 
 were most profitably spent in study, in the midst 
 of associations the most favourable for the devel- 
 opment of spiritual graces. 
 
 A short time before Schwartz entered the uni- 
 versity, the veteran missionary, Schultze, had 
 returned invalided to Europe from India. He 
 made Halle his place of residence and thus the 
 
Christian Frederick Schwartz 41 
 
 young student came under his influence. Mr. 
 Schultze. was greatly drawn to the young man, 
 who, in his turn listened with a strange fascina- 
 tion to a recital of the labours and experiences of 
 the missionary from the distant East. 
 
 It was at this time in contemplation to print at 
 Halle a new edition of the Tamil Scriptures, 
 under the superintendence of Schultze, and at his 
 suggestion, Schwartz began the study of Tamil 
 in order to give assistance in the work of cor- 
 recting the proofs. Thus were the thoughts of 
 the ardent young student, turned to the great mis- 
 sion field of India. 
 
 Professor Francke had been instructed by the 
 Danish College of Missions at Copenhagen to 
 select suitable men for reinforcing the Tranque- 
 bar mission and, as forty years before he had 
 counselled with Ziegenbalg, so now his thoughts 
 turned to Mr. Schwartz as a man eminently 
 fitted to engage in such a work ; and in this opin- 
 ion Mr. Schultze cordially concurred. 
 
 Mr. Schwartz had before this time resolved to 
 devote his life to the Gospel ministry, and when 
 asked by those whose opinion he valued if he 
 would prayerfully consider the matter of serving 
 the Lord as a missionary in India, he declared 
 himself ready to follow the leadings of the 
 Master. But before making a final decision he 
 felt that he must consult his father. A visit to 
 Sonenburg was accordingly made and the father 
 was asked to consider the question of resigning 
 
4a Men of Might in India Missions 
 
 this beloved son to the work of a missionary 
 abroad. The father replied that so important a 
 matter required serious consideration and he 
 could not at once announce his decision. 
 
 Who can doubt that this Christian father spent 
 much of the time before making known his de- 
 cision, in earnest prayer for guidance, and at 
 such a time there would come vividly to his re- 
 membrance the death-bed scene of the mother, 
 and her dying charge in reference to this son. 
 
 When the father came forth from his chamber, 
 there was on his face a radiant look as though 
 in a mighty conflict he had come off conqueror. 
 Approaching his son who had risen to meet him, 
 he laid his hands in blessing upon his bowed 
 head, and in a voice tremulous with emotion, 
 bade him go forth on his Christ-like errand, for- 
 getting his country and his father's house. 
 
 The desired permission having been obtained. 
 Schwartz hastened the preparations for his de- 
 parture, generously resigning his patrimony to 
 his brothers and sisters, and at once returned to 
 Halle. 
 
 After completing his course at the university, 
 Mr. Schwartz, accompanied by two other young 
 men under orders for India, set out for Copen- 
 hagen, where they were ordained by the Danish 
 Bishop, on the 6th of September, 1749. Before 
 sailing for India, some time was spent in Eng- 
 land, in order that the young men might gain 
 some acquaintance with the English language. 
 
Christian Frederick Schwartz 43 
 
 During the time spent in London they received 
 great kindness from the Society for Promoting 
 Christian Knowledge, and were thereby greatly 
 comforted and encouraged. 
 
 On the first of February, 1750, the mission- 
 aries embarked at Deal, the Directors of the East 
 India Company, at the request of the Christian 
 Knowledge Society, having kindly granted the 
 party a free passage on board one of their out- 
 ward-bound ships. 
 
 At nine o'clock on the morning of the 13th of 
 July, Ceylon came into view and great was the 
 joy of all. On the following morning Cudda- 
 lore was reached. The Rev. Mr. Kiernander, 
 missionary of the Society for Promoting Chris- 
 tian Knowledge, at Cuddalore, received and hos- 
 pitably entertained the missionaries until one of 
 the brethren from Tranquebar, arrived to con- 
 duct the party thither. 
 
 The young missionaries began at once to apply 
 themselves with' diligence to the study of the 
 language. Mr. Schwartz now found to his great 
 joy that the time spent in the study of Tamil 
 under Mr. Schultze at Halle had by no means 
 been lost time, as in four months after his arrival, 
 he preached his first sermon in the vernacular. 
 He soon had such a command of the language as 
 enabled him to engage in a daily catechetical ex- 
 ercise with the " youngest lambs " in the Tamil 
 schools, though to use his own words, " it was 
 with a faltering tongue." 
 
44 Men of Might in India Missions 
 
 Two afternoons each week, in company with 
 some of his missionary associates, he visited the 
 Christians in the villages and tried to tell to the 
 heathen gathered about him, the story of the 
 cross. He found the people shrewd, ready to 
 argue and to defend their ancestral faith. 
 
 " How shall I be maintained ? " said one, " if 
 I become a Christian." Another said, " if I ac- 
 cept Christianity, I shall be called an apostle and 
 shall lose the regard of my countrymen." 
 
 Then as now, the ungodly lives led by some 
 of those who bore the Christian name, were made 
 a reason for the non-acceptance of Christianity. 
 One day, meeting a Hindu dancing-master and 
 his female pupil, Mr. Schwartz, after some con- 
 versation, told them that the entrance to heaven 
 was barred against all unholy persons. " Alas ! 
 sir," quickly retorted the girl, "in that case how 
 few Europeans will be found there." 
 
 Mr. Schwartz early arrived at the conclusion 
 that in order to refute successfully the sophistries 
 of this people, so wise in their own conceit, it 
 would be necessary to become acquainted with 
 their sacred books, and irksome in some respects 
 as he found this study, yet he felt that the knowl- 
 edge thus acquired, was a potent factor in his 
 work as a missionary. 
 
 The missionary associates of Mr. Schwartz 
 were not slow in discovering that his abilities 
 were of a superior order and important trusts 
 were committed to him. He had a remarkable 
 
Christian Frederick Schwartz 45 
 
 facility in acquiring languages, was ready at all 
 times to endure hardness and was possessed of 
 consummate tact which paved the way for his 
 ready admission either to a hunt or a palace. 
 
 The Dutch missionaries in Ceylon had received 
 from the missionaries in Tranquebar, copies of 
 the Tamil Bible for use among the Tamil speak- 
 ing people of the island and in 1760 some of the 
 Tamil Christians sent a request for one of the 
 Tranquebar missionaries to pay them a visit and 
 to labour for a time among them. Mr. Schwartz 
 being deputed by his colleagues to comply with 
 this request, he reached Jaffna on the last day 
 of April and immediately began his labours. He 
 was absent from Tranquebar five months, and 
 his visit was long remembered in Ceylon and his 
 name loved and honoured alike by Europeans and 
 natives. 
 
 Useful as was Mr. Schwartz in the work in 
 Tranquebar and on his missionary tours, a wider 
 field was about to open before him. In May, 
 1762, accompanied by a brother missionary, he 
 paid a visit to the cities of Tan j ore and Trichi- 
 nopoly, according to his custom, making known 
 the Gospel wherever he could find listeners to 
 his message. At Tanjore he preached the Gospel 
 not only in the city, but in the palace of the 
 Rajah, who, concealed by a screen, heard without 
 being seen. 
 
 Trichinopoly was then visited and here he 
 was received with great kindness by the English 
 
46 Men of Might in India Missions 
 
 officers and civilians. In September, he returned 
 to Tranquebar, which continued for some time 
 longer to be nominally his home; but from the 
 time of this visit, Tanjore and Trichinopoly oc- 
 cupied his thoughts more and more, and became, 
 eventually the scene of his truly apostolic labours. 
 
 In 1766, the Society for Promoting Christian 
 Knowledge, decided to occupy Trichinopoly 
 permanently as a mission station and Mr. 
 Schwartz was asked to take charge of the new 
 station as a missionary of that society. The 
 invitation was approved by the Danish College 
 of Missions at Copenhagen and by the mission- 
 ary brethren in Tranquebar, and after more than 
 sixteen years in India and at the age of forty he 
 entered upon his really distinctive and independent 
 work as a missionary. 
 
 Trichinopoly at this time contained a popula- 
 tion of from twenty to thirty thousand inhabi- 
 tants, was noted for its fine mosques and in a 
 large palace, in the midst of beautiful gardens, 
 dwelt Mohamed Ali, the Nawab of the Carnatic. 
 Here Mr. Schwartz made the acquaintance of 
 William Chambers, Esq. brother of the Chief 
 Justice of Bengal and an accomplished Oriental 
 scholar. This gentleman soon learned to feel a 
 high regard for the missionary and from this 
 new acquaintance, we have a pen-picture of Mr. 
 Schwartz as he appeared at that time. " I had 
 expected," said Mr. Chambers, " to find the fa- 
 mous missionary a very austere and strict person, 
 
Christian Frederick Schwartz 47 
 
 whereas the first sight of the man made a com- 
 plete revolution on this point. His garb, indeed, 
 which was pretty well worn, seemed foreign and 
 old-fashioned, but in every other respect, his ap- 
 pearance was the reverse of all that could be 
 called forbidding or morose. Figure to yourself 
 a stout, well-made man, somewhat above the 
 middle size, erect in his carriage and address, 
 with a complexion rather dark, though healthy, 
 black curled hair, and a manly, engaging counte- 
 nance, expressive of unaffected candour, ingenu- 
 ousness and benevolence, and you will have an 
 idea of what Mr. Schwartz appeared to be at 
 first sight." 
 
 His entire income at this time was ten pagodas 
 a month, or about £48 per annum. Through the 
 military officer in charge of the garrison, he se- 
 cured a room with barely space for his bed and 
 himself. In food and clothing he was most 
 frugal. The little brass lamp which had served 
 him in the university at Halle, accompanied him 
 to India, and was used to the end of his life. 
 
 Mr. Schwartz sought to do faithfully the work 
 of an evangelist, preaching not only in the city 
 of Trichinopoly, but in the surrounding villages, 
 and soon a congregation of converts was formed. 
 Among these were found some capable of in- 
 structing others, and these were employed as 
 catechists. The large English garrison had 
 neither church nor chaplain, and without neglect- 
 ing his work for the people of the land, he 
 
48 Men of Might in India Missions 
 
 sought to be of service to these sheep without a 
 shepherd. He persuaded the soldiers to meet 
 in a room in an old building, but so popular did 
 these services become, that it was resolved, if 
 possible to raise funds for the building of a 
 church edifice. The sum contributed for this 
 purpose was not large, but in the hands of Mr. 
 Schwartz was so wisely used that a building 
 capable of accommodating an audience of 1,500 
 or 2,000 was provided. The new sanctuary was 
 solemnly dedicated to the worship of God on the 
 18th of May, 1766, and called Christ Church. 
 On the Sabbath, services were held in this church 
 from morning until evening, in English, in 
 Tamil and in Portuguese. 
 
 The Madras Government, without solicitation, 
 granted Mr. Schwartz £100 per annum as chap- 
 lain of the garrison. This money he used in the 
 first instance in the building of a mission-house 
 and school-room adjoining. This work com- 
 pleted, he accepted one half the amount, nominally 
 for his own personal use, though it was chiefly 
 distributed in charity. The remaining half he 
 spent on his native congregation. 
 
 In 1767, the country in the vicinity of Trichi- 
 nopoly became the seat of active military opera- 
 tions, and Mr. Schwartz had many opportunities 
 of exercising the duties of his office, in attending 
 upon the sick and wounded from the English 
 camp. A treaty of peace between the combatants, 
 was concluded in April, 1769 and he felt that the 
 
Christian Frederick Schwartz 49 
 
 way was open to pay a long contemplated visit 
 to Tanjore, where he spent three weeks, preach- 
 ing daily, and examining the schools which had 
 been established. One important result of this 
 visit to Tanjore, was the introduction of the mis- 
 sionary to the Rajah Tuljajee, who had expressed 
 a desire to make his acquaintance and with whom 
 he was henceforth to be so closely associated. 
 
 " He is a priest," remarked the Rajah to one 
 of his suite, and the conversation turned at once, 
 upon the truths of the Gospel. According to 
 custom, a tray of sweetmeats was presented at 
 the close of the interview. The missionary ac- 
 cepting a portion, said, " we Christians, before 
 partaking of food, are accustomed to implore 
 grace to use the gift to the glory of God." He 
 was then desired by the Rajah to offer up such a 
 prayer. 
 
 " Oh ! that the King would accept this relig- 
 ion," said an interested listener, when Schwartz 
 was on one occasion proclaiming the Gospel 
 message, " then all in his kingdom would forsake 
 heathenism." 
 
 From time to time Mr. Schwartz continued to 
 visit Tanjore accompanied by one or more of his 
 faithful catechists, but he felt very forcibly, that 
 for so important a field, the occasional visits 
 which he was able to pay were insufficient if 
 permanent good was to be expected. In the year 
 1773 a catechist from Trichinopoly was stationed 
 permanently in Tanjore and a small building was 
 
50 Men of Might in India Missions 
 
 erected in the fort in which those who desired to 
 receive Christian instruction could assemble. 
 
 The close of this year brought disaster to the 
 Rajah and to his people. The Nawab of Arcot on 
 the ostensible pretext of the non-payment of 
 tribute due to the Nawab from the Rajah, sent 
 an army from Trichinopoly, to enforce his de- 
 mand. The Rajah and his family were taken 
 prisoners and the Nawab took forcible possession 
 of his Kingdom and his treasure. 
 
 The effect of this change of government was 
 seriously to impede missionary operations in Tan- 
 jore. The building erected in the fort, for Chris- 
 tian worship was destroyed, and many thousands 
 of the inhabitants left the country for want of 
 food and employment. 
 
 Mr. Schwartz was allowed a brief interview 
 with the Captive Rajah. An officer of the Rajah 
 who shared his confinement, said with deep emo- 
 tion, " we remember what you said to us, though 
 we did not follow your advice." On being asked, 
 " do your Gods help you now ? " they frankly 
 admitted, " They are all naught." 
 
 In the city of Tanjore, desolation reigned ; but 
 this state of things was not to continue. The act 
 of the Madras Government in giving assistance 
 to the Nawab of Arcot, against the Rajah of 
 Tanjore, met with the emphatic disapproval of 
 the Court of Directors in England. An order 
 was therefore issued by that body, demanding 
 the immediate restoration to his Kingdom, of the 
 
Christian Frederick Schwartz 51 
 
 deposed Rajah. This was an act of justice in 
 which the missionary greatly rejoiced, but he 
 noted with sincere sorrow that the Rajah had 
 learned no salutary lessons from his misfortunes. 
 
 The missionary brethren in Tranquebar at 
 length decided to send to the assistance of Mr. 
 Schwartz, the Rev. Christian Pohle in order that 
 the senior missionary might be able to devote 
 more of his time to work in Tanjore. Possessed 
 of great zeal, practical wisdom, and unusual apti- 
 tude in acquiring languages, Mr. Pohle was soon 
 able to take an active part in the varied du.ties of 
 the mission. 
 
 Feeling assured that the work in Trichinopoly 
 would not now be left to suffer, Mr. Schwartz 
 turned his attention more and more to Tanjore. 
 His success in reaching the hearts of those to 
 whom he addressed the messages of salvation was 
 evidenced by the rapid increase of the Christian 
 community. The church building in the fort, 
 which had been destroyed after the deposition of 
 the Rajah, was replaced by a temporary struc- 
 ture through the liberality of , a pious English 
 officer; but as this furnished insufficient accom- 
 modation, Schwartz began to think of erecting a 
 permanent and more spacious edifice. 
 
 On the 10th of March, 1797, General Munro, 
 an earnest Christian, and a warm friend of the 
 Mission, laid the foundation stone of a new house 
 of prayer. In recognition of the services which 
 the missionary had rendered as chaplain, and also 
 
52 Men of Might in India Missions 
 
 as translator for the Government in important 
 cases, General Munro requested the representa- 
 tives of the Government in Madras to make Mr. 
 Schwartz a suitable recompense. 
 
 On becoming acquainted with the kind inten- 
 tions of General Munro, Schwartz immediately 
 wrote, declining any present for himself, but said 
 that if the Government desired to do him a favor 
 he would forward a request for material toward 
 the erection of the contemplated church building. 
 
 After some time had elapsed, Mr. Schwartz 
 received a letter from General Munro, desiring 
 him to come without delay to Madras, as the 
 Governor, Sir Thomas Rumbold, had matters of 
 importance to communicate to him. On his ar- 
 rival, the missionary was asked if he would 
 undertake a confidential mission to Hyder Ali, at 
 Seringapatam, in order to ascertain his actual 
 disposition with respect to the English. " There 
 is reason to believe," said the Governor, " that 
 he has hostile designs, and we wish to assure him 
 of the pacific intentions of the Madras Govern- 
 ment. We have fixed upon you to undertake 
 this important and difficult mission, not only be- 
 cause of your intimate knowledge of Hindustani, 
 making the services of an interpreter unneces- 
 sary, but we are convinced that you would act 
 in a wholly disinterested manner, and that no 
 one can approach you with a bribe." 
 
 Mr. Schwartz consented to undertake this mis- 
 sion, because persuaded that it was in the inter- 
 
Christian Frederick Schwartz 53 
 
 ests of peace, and because it would open new 
 doors for the publication of the Gospel message. 
 He returned at once to Tanjore, leaving direc- 
 tions with the native helpers for guidance during 
 his absence. He also visited Trichinopoly, and 
 left instructions for the conduct of the work in 
 that station. 
 
 On the first of July, 1779, accompanied by 
 Satthianadhan, one of his faithful catechists, he 
 set out on the important mission which had been 
 intrusted to him. After a palanquin journey of 
 six days, the travellers reached Caroor, the fron- 
 tier fort of Hyder AH, where they were detained 
 a month, waiting for permission to proceed. 
 This interval was fully occupied in preaching the 
 Gospel, and sometimes the streets were thronged 
 with listeners. The required permission to ad- 
 vance, having at length been received, the jour- 
 ney was continued, and on the 24th of August, 
 the fort of Mysore was reached. From this 
 point the travellers had a view of Seringapatam, 
 the goal of their journey. 
 
 The conferences with the Prince were usually 
 held in a spacious hall supported by marble col- 
 umns, and looking out upon a fine garden. Hyder 
 Ali received the missionary seated on the floor 
 on a rich carpet, and gave him a place by his 
 side. He desired, he said, to keep peace with the 
 English, but he was not convinced that the Eng- 
 lish entertained really friendly views toward 
 him. " You," be said, addressing Schwartz, 
 
54 Men of Might in India Missions 
 
 " are made an instrument to cover intentions and 
 views very different from those which actuate 
 your own mind. You are welcome to remain in 
 Seringapatam, as long as it pleases you to do so, 
 and you have also my permission to try to con- 
 vert my subjects to the Christian religion, as I 
 feel confident that you will say nothing improper 
 to them, or that will tend to injure my authority." 
 
 Having received a letter which he was to de- 
 liver to the Governor of Madras, Mr. Schwartz 
 took leave of the Sovereign of Mysore. On en- 
 tering his palanquin he found a bag of three 
 hundred rupees which Hyder Ali had ordered to 
 be presented to him with which to defray the ex- 
 penses of the journey. This money Mr. 
 Schwartz wished at once to return, but being in- 
 formed that such an act would be regarded as 
 discourteous, on his arrival in Madras, he de- 
 livered the bag of rupees to the Government 
 officials, who, of course, declined to receive it. 
 Mr. Schwartz then asked permission to appro- 
 priate the sum to the beginning of a fund for a 
 school for English orphan children in Tanjore. 
 Such a school was at once established and proved 
 a great blessing. 
 
 When Mr. Schwartz learned that the Governor 
 of Madras intended presenting him with a sum of 
 money in recognition of the service he had ren- 
 dered, he begged to be allowed to decline the 
 gift but signified that it would gratify him if the 
 
Christian Frederick Schwartz 55 
 
 Board would allow to Mr. Pohle, his colleague in 
 Trichinopoly, the sum of £100 per annum, the 
 same amount which he himself received, since he 
 knew that, as in his own case, the money would be 
 employed for the benefit of the mission. This 
 request was granted, and Mr. Schwartz then 
 wrote, " we are now able to maintain in both 
 Trichinopoly and Tanjore, catechists and school- 
 masters." 
 
 The Government also ordered that the mission- 
 ary should be supplied with bricks and lime to- 
 ward the building of the church in Tanjore. This 
 work was therefore pushed rapidly forward and 
 the completed building was consecrated to the 
 worship of God, in April, 1780. As the situation 
 of this church was convenient for the garrison, 
 but inconvenient for the Tamil congregation, a 
 second church was provided for them, the Rajah 
 contributing the site and English friends the 
 larger share of the funds required for the erec- 
 tion. On the ground given by the Rajah for the 
 church, Mr. Schwartz eventually built a mission- 
 house, houses for the catechists and a school, and 
 here he lived like a father in the midst of his 
 family. 
 
 Notwithstanding the assurances made by the 
 Sovereign of Mysore that he was anxious for the 
 preservation of peace, in June, 1780, he com- 
 menced hostilities, invading the Carnatic with an 
 army of nearly 100,00a His cavalry overran the 
 
56 Men of Might in India Missions 
 
 country leaving ruin and desolation behind them, 
 and for three years, war, famine and desolation 
 reigned in that section and the South of India. 
 
 When Mr. Schwartz returned from Seringapa- 
 tam, being persuaded that war was imminent, he 
 purchased and carefully stored, 12,000 bushels of 
 rice while it was abundant and therefore cheap, 
 and when the time of distress came, he had food 
 for all who were dependent on him. The Euro- 
 peans who knew and trusted the " good mission- 
 ary," sent him large sums monthly with which to 
 purchase food to distribute among the starving, 
 and great numbers were thus saved from death. 
 
 In 1781 the city of Tan j ore was crowded with 
 starving people, and the food supply was ex- 
 hausted. There was grain in the country, but 
 no bullocks could be obtained to bring it into the 
 fortress, as the people refused to trust either the 
 Rajah or his officials. At length the Rajah said 
 to his ministers, " we all, you and I, have lost 
 our credit. Let us try whether the inhabitants 
 will trust the missionary." He accordingly sent 
 to Mr. Schwartz a communication giving him full 
 authority to make his own terms with the people. 
 Within two days 1,000 bullocks were placed at 
 the disposal of the missionary, who had engaged 
 to pay the people with his own hands, and soon 
 and the fortress was thereby saved from starva- 
 tion. 
 
 * Maund=a weight of almost 80 prunds. 
 
Christian Frederick Schwartz 57 
 
 The following year the city of Tan j ore was re- 
 duced to a like extremity, and again the " good 
 missionary " was asked to come to the help of 
 the perishing. Placing implicit confidence in the 
 promise of Mr. Schwartz, that prompt and ample 
 remuneration would be given, the people came 
 with their cattle, and accompanied by the Chris- 
 tian helpers of the mission, brought from the coun- 
 try an ample supply of grain. The Christian mis- 
 sionary had won the esteem and confidence of all. 
 Hyder Ali was so deeply impressed by the nobility 
 and uprightness of his character that he gave 
 orders to his officers to permit the " venerable 
 padre " to pass unmolested and to show him re- 
 spect and kindness. 
 
 In the third year of the war Hyder Ali died 
 and was succeeded by his son, known later as 
 " Tippoo Sultan." Becoming convinced that his 
 cause could not succeed, Tippoo was anxious for 
 a cessation of hostilities. A treaty of peace was 
 at length concluded, and the army of the Sultan 
 was withdrawn. The misery of the Tanjore King- 
 dom was, however, little abated, for the Rajah, 
 afflicted with an incurable disease had left the 
 affairs of his Kingdom to a cruel and unscrupulous 
 minister and because of intolerable oppression, 
 65,000 of the best inhabitants left the Kingdom. 
 The Rajah was at length prevailed upon to recall 
 the inhabitants, making many fair promises as to 
 the future administration of justice. But the 
 people, having been often deceived, refused to re- 
 
58 Men of Might in India Missions 
 
 turn. The Rajah then asked Mr. Schwartz to 
 use his influence to his end, and such was the 
 confidence of the people in the integrity of the 
 missionary that 7,000 returned in a single day. 
 
 Mr. Schwartz had a heart full of love for chil- 
 dren and some of the most beautiful letters from 
 his pen which have been preserved, are letters to 
 the children of some of his friends. For several 
 years he had acted the part of a father to the 
 eldest son of his friend, the Rev. John Kolhoff 
 of Tranquebar. The boy became a member of 
 Mr. Schwartz's household when eight years of 
 age and received from his foster-father the most 
 tender care. He was carefully educated and pre- 
 pared to take part in the work of evangelization, 
 for, to the joy of his foster-father, young Kolhoff 
 desired to consecrate his life to this service. 
 
 In the year 1786, Mr. Schwartz desired the 
 Society for Promoting Christian Knowledge to 
 place the name of his foster son on the list of 
 their missionaries, and asked also that he might 
 be made his successor in the Tanjore mission. 
 The young man was ordained to the work of the 
 Gospel ministry in the New Jerusalem Church of 
 Tranquebar in the presence of a large European 
 and native congregation. 
 
 While Mr. Schwartz was in Tranquebar in at- 
 tendance upon the ordination services, an incident 
 occurred at the court of Tanjore which called the 
 missionary to take a prominent part in the affairs 
 of the Kingdom. The Rajah, having no heir to 
 
Christian Frederick Schwartz 59 
 
 succeed him, adopted the child of a cousin, a boy 
 ten years of age, as his heir. He gave him the 
 name of Serfojee, asked the English Govern- 
 ment to extend to this son of his adoption, the 
 favour and protection which he had enjoyed, and 
 when Mr. Schwartz returned from Tranquebar, 
 the Rajah sent for him and requested him to be- 
 come the guardian of the boy. 
 
 The missionary, however, felt that he could not 
 undertake so responsible a charge, because of 
 complications that would inevitably arise, and he 
 advised the Rajah to intrust the child to his half- 
 brother Ameer Singh. This was accordingly done 
 and Ameer Singh was also appointed Regent dur- 
 ing the minority of his ward. Two days after 
 these arrangements had been made the Rajah died 
 and Ameer Singh was formally inducted into the 
 duties of his new office. He was not long con- 
 tent, however to act merely as Regent. He wished 
 to be placed on the throne as Rajah, and in order 
 to reach the coveted position the claims of Ser- 
 fojee, must be set aside. This was finally accom- 
 plished and Ameer Singh installed as Rajah. 
 
 Under the new rule the Kingdom did not pros- 
 per, and the Court of Directors in England urged 
 Mr. Schwartz to see that plans of reform which 
 he himself had suggested were carried out. He 
 was now sixty-five years of age and shrank from 
 undertaking such heavy responsibilities, but felt 
 that he could not conscientiously decline, especially 
 as this new sphere of usefulness would furnish 
 
60 Men of Might in India Missions 
 
 new and wider opportunities for making Christ 
 known. 
 
 Mr. Schwartz, when declining to take the sole 
 guardianship of Serfojee, had promised the Rajah 
 to promote his welfare by every means in his 
 power. When, therefore, he ascertained that 
 Ameer Singh was treating his ward as a prisoner 
 and wholly neglecting his education he felt con- 
 strained to appeal to the British authorities, who 
 enjoined him, in conjunction with the English 
 Resident, to make suitable provision for the young 
 Prince. He was eventually removed to Madras 
 where his safety and comfort would be assured. 
 Mr. Schwartz accompanied his royal charge to 
 the Capital, and remained with him several 
 months. During this period, he had an oppor- 
 tunity to give wise counsel and faithful Christian 
 instruction to Serfojee. " Be not ashamed to ask 
 the help of God," he said to the Prince on one 
 occasion, " for He alone can do all for you." On 
 his return to Tan j ore, he left as the Christian 
 instructor and chief adviser of Serfojee the Rev. 
 Christian William Gericke; but he kept himself 
 well informed in regard to all that concerned the 
 young Prince. 
 
 Mr. Schwartz rejoiced that he was able now 
 to occupy himself wholly with the duties of his 
 sacred office and in his varied labours, he found 
 a faithful coadjutor in his foster-son, the Rev. 
 Caspar KolhofF. 
 
 Toward the close of 1797, a serious illness came 
 
Christian Frederick Schwartz 61 
 
 upon him, advancing years however began to tell 
 and when it became evident to his friends that the 
 end was not far distant, being himself aware of 
 his critical condition, Mr. Schwartz expressed a 
 desire to see Serfojee once more.. The young 
 Prince made haste to obey the summons. On his 
 arrival, the dying saint, with great tenderness 
 and impressiveness, gave his last advice to the 
 weeping Prince. He charged him to govern his 
 life according to the precepts which he had on 
 previous occasions made known to him. He urged 
 him, when he should come into possession of his 
 Kingdom, to abstain from extravagant and sen- 
 sual indulgences, and to walk in humility, as this 
 would be pleasing to God. He charged him to 
 seek in every laudable way to promote the pros- 
 perity of his subjects. He asked that the Chris- 
 tian community be protected against oppression, 
 and left undisturbed in the free exercise of their 
 religious rights. Then raising his hands toward 
 heaven, as if in prayer, he said, " My last and 
 most earnest wish is that God in His infinite 
 mercy, may graciously regard you and lead your 
 heart and soul to Christ that I may meet you 
 again, as His true disciple before His throne." 
 This interview with the Prince took place on 
 the 23rd of November. The aged sufferer rallied 
 for a time and on Christmlas day was able to at- 
 tend church. On the 2nd of February his dear 
 friend Gericke arrived from Madras and the two 
 friends took sweet counsel together. 
 
62 Men of Might in India Missions 
 
 On the 13th of February, feeling that the end 
 was near, the aged pilgrim called to his bedside, 
 Mr. Kolhoff, and with great tenderness and 
 solemnity, gave him his paternal blessing and of- 
 fered a brief and touching prayer. He exhorted 
 his missionary brethren who were gathered 
 around him to make the duties of their office their 
 chief care and concern, joined his voice with 
 theirs in singing a hymn, and calmly entered into 
 rest. 
 
 All the following night the sound of weeping 
 was heard from the Christian villages in the 
 vicinity. On the afternoon of the day succeeding 
 his death, the mortal remains were carried to the 
 chapel near the mission dwelling and laid in a 
 grave before the altar. Serfojee came to look once 
 more upon the beloved face, before the grave hid 
 it from view. He shed many tears and covered 
 the casket with a rich, gold cloth. Mr. Gericke 
 conducted the funeral service and the Prince re- 
 mained to the close. 
 
 On the stone above the resting-place of the 
 revered missionary is the following inscription : 
 
 Sacred to the Memory of 
 The Rev. Christian Frederic Schwartz, 
 
 Missionary to the Honorable 
 
 Society for Promoting Christian Knowledge, 
 
 in London; 
 
 Who departed this life on the 
 
 13th of February, 1798, 
 
 Aged seventy-one years and four months. 
 
Christian Frederick Schwartz 6$ 
 
 To this inscription, Serfojee caused the follow- 
 ing lines of his own composition, to be added : 
 
 Firm wast thou, humble and wise, 
 Honest, pure, free from disguise, 
 Father of orphans, the widow's support, 
 Comfort in sorrow of every sort. 
 To the benighted, dispenser of light, 
 Doing, and pointing to that which is right. 
 Blessing to princes, to people, to me ; 
 May I, my father, be worthy of thee ! 
 Wisheth and prayeth thy Sarabojee. 
 
 In the month of June following the death of 
 Mr. Schwartz, Ameer Singh was formally de- 
 posed and the young prince, Serfojee proclaimed 
 Rajah. Placed in a position of authority and re- 
 sponsibility, he showed that he had not been un- 
 mindful of the instructions and admonitions of 
 his friend and adviser; but he did not relinquish 
 idolatry. 
 
 Three years after the death of the venerable 
 missionary, the Rajah sent a letter written with 
 his own hand to the Society for Promoting Chris- 
 tian Knowledge, requesting the Society to arrange 
 at his expense for a monument of marble " to per- 
 petuate the memory of the late Father Schwartz 
 and to manifest .the great esteem felt for that 
 great and good man and the gratitude due to 
 him. I wish the monument to be erected," wrote 
 the Prince, " in the church which is in my capital 
 and residency." 
 
64 Men of Might in India Missions 
 
 In accordance with the wishes of the Rajah, a 
 beautiful monument was prepared by Flaxman, 
 representing in basso-relievo, the death-bed scene 
 of the departing missionary. For some time after 
 its arrival, the Rajah kept the monument in his 
 palace, but it was eventually removed to the 
 church in the fort, the Western end of which it 
 still adorns. For many years the Rajah paid a 
 daily visit to the fort to gaze upon this monu- 
 ment, recalling, as it did, his last interview with 
 one to whom he felt that he was deeply indebted. 
 
 The Rajah Serfojee rejoiced in being the first 
 to do honour to the memory of Mr. Schwartz, by 
 giving orders for the erection of a monument. 
 The Directors of the East India Company were 
 equally anxious to mark the high sense they en- 
 tertained of his public and private worth, by send- 
 ing out to Madras a beautiful monument to be 
 erected in the church in the fort of St. George in 
 that city. But the missions founded by Mr. 
 Schwartz and the congregations gathered through 
 his zealous labours, were nobler monuments to his 
 memory than the most costly memorials of marble. 
 
Ill 
 
 WILLIAM CAREY, JOSHUA MARSHMAN 
 AND WILLIAM WARD, 
 
 THE SERAMPORE MISSIONARIES 
 I793-I83Z 
 
 On the right bank of the river Hugh, sixteen 
 miles above Calcutta, is the town of Serampore. 
 Here the Danes for trading purposes, acquired by 
 purchase from the native owners, twenty acres 
 of land, and on the 8th of October, 1755, Danish 
 officers bearing a commission from Tranquebar, 
 raised the Danish flag over the newly acquired 
 possession, and there for ninety years it con- 
 tinued to float. One of the early governors of 
 this new settlement was Colonel Bie, who while 
 an official of the Danish Government at Tranque- 
 bar, had enjoyed the ministry of Christian Frede- 
 rick Schwartz, and had imbibed so much of the 
 missionary spirit that when the British East India 
 Company absolutely refused to permit missionary 
 work in their domains he did not hesitate to re- 
 ceive under his protection the men whom during 
 those very years God had been raising up to do 
 valiant service for Him in India. Thus the work 
 of that early Danish Tamil mission furnished the 
 65 
 
66 Men of Might in India Missions 
 
 basis for the commencement of what are often 
 known as Modern Missions in the East. To 
 Ziegenbalg and Schwartz, Carey, Marshman and 
 Ward owed their home at Serampore. 
 
 While these preparations were being made in 
 India, God was raising up in three rural homes in 
 England the men whose names have been asso- 
 ciated with Serampore. William Carey, Joshua 
 Marshman and William Ward were born in the 
 same decade that placed Colonel Bie as governor 
 of Serampore. 
 
 William Carey, who was both the oldest in 
 years and the first to enter the field, was born 
 on the 17th of August, 1761, in the village 
 of Pury, or Pauberspury, in Northamptonshire, 
 where his father was parish clerk and village 
 school-master; and the boy, who at a very early 
 age evinced a taste for learning, was a diligent 
 pupil in his father's school. The family was poor 
 and at the age of fourteen, William, who was 
 the eldest of five children, was apprenticed to a 
 shoemaker in the neighbouring village of Hackle- 
 ton. He was delighted to find in the shop of 
 his master, a small collection of books, among 
 which was a commentary on the New Testament 
 interspersed with Greek words. These the young 
 apprentice copied out with great care and when- 
 ever he paid a visit to his father, carried the list 
 to a journeyman weaver, living in the vicinity, 
 who had received a classical education, and from 
 him learned the letters of the Greek alphabet and 
 
Carey, Marshman and Ward 67 
 
 the translation of the words. In the same way 
 he began the study of Latin ; while from a neigh- 
 bouring parish minister he took his first lessons 
 in Hebrew. 
 
 Two years after the beginning of young Carey's 
 apprenticeship, his master died and he then en- 
 gaged himself as a journeyman shoemaker to a 
 Mr. Old. As son of the parish clerk, he was 
 brought up as a Churchman and was in due time 
 confirmed but through the teaching of a pious 
 fellow-workman, he was led to feel that he had 
 not been converted, and began to study the Scrip- 
 tures diligently and to pray for a new heart. 
 When filled himself with joy and peace in believ- 
 ing, he desired to be used in bringing others to a 
 knowledge of the Saviour, and to help in prepara- 
 tion for such a work, he began a systematic read- 
 ing of the Bible in Greek, Hebrew and Latin as 
 well as English. 
 
 At eighteen years of age, Mr. Carey made his 
 first appearance in the pulpit, although, as he 
 afterwards acknowledged, he felt himself " very 
 poorly furnished for such a service." On the 
 death of Mr. Old, he succeeded to the business 
 and married the sister of his former master before 
 he" was twenty years of age. The marriage was 
 an uncongenial one as Mrs. Carey had no sym- 
 pathy with the aspirations of her husband. Soon 
 after his marriage, Mr. Carey was invited to 
 preach regularly to a small congregation at Earl's 
 Barton, and in this place, for three and a half 
 
68 Men of Might in India Missions 
 
 years he preached on the Sabbath and worked 
 diligently at his cobbler's stall during the week. 
 At the same time he neglected no opportunity for 
 the improvement of his mind. At the age of 
 twenty-four he accepted the ministerial charge of 
 a small Baptist church at Moulton. The salary 
 promised was quite insufficient for the support 
 of his family, but he hoped to supplement this 
 by teaching a small school. The school, however 
 did not prove a success and he was obliged to 
 return to " his last and his leather." 
 
 Cook's " Voyages Around the World," about 
 this time came into the possession of the young 
 minister and possessed for him a marvellous fas- 
 cination. He learned to dwell more and more on 
 the spiritual degradation of a large part of the 
 world's inhabitants. The Rev. Andrew Fuller, 
 destined to be closely associated with Mr. Carey 
 in the cause of missions, has related that on one 
 occasion, entering the little shop, he saw, hanging 
 on the wall, a large map composed of several 
 sheets pasted together, on which Mr. Carey had 
 written against each country whatever informa- 
 tion he had been able to collect in reference to the 
 population, religion and government. 
 
 To his disappointment he found few ready to 
 share his convictions that it was the duty of Chris- 
 tians to send the Gospel to the unevangelised. 
 At a ministerial meeting in Northampton, Mr. 
 Ryland, senior, invited the young men in the audi- 
 ence to propose some subject for discussion. Mr. 
 
Carey, Marshman and Ward 69 
 
 Carey rose and proposed, " the duty of Christians 
 to attempt the spread of the Gospel among heathen 
 nations." 
 
 As soon as he had sufficiently recovered from 
 his astonishment, Mr. Ryland rose and in an 
 agitated voice said, " young man, sit down. 
 When God pleases to convert the heathen He 
 will do it without your aid or mine." 
 
 When twenty-eight years of age Mr. Carey 
 removed to Leicester, to take charge of a small 
 church in that place. While in Leicester he pre- 
 pared a treatise entitled " An Inquiry on Mis- 
 sions." A friend contributed £10 for the printing 
 of this paper which still holds a high rank as a 
 missionary treatise. 
 
 On the 31st of May, 1792, at a minister's meet- 
 ing in Nottingham, Mr. Carey preached a ser- 
 mon which doubtless laid the foundation of the 
 Baptist Mission in India. Announcing Isaiah 
 54: 2, 3, as his text he drew from this portion of 
 Scripture these two great lessons, which have 
 since become missionary maxims : " Expect Great 
 Things from God. Attempt Great Things for 
 God." At the close of this very impressive serv- 
 ice, as Mr. Carey saw the audience about to 
 disperse, he grasped the hand of Mr. Fuller and 
 in a tone of great concern, asked if they " were 
 again going away without doing anything." 
 
 The result of this anxious appeal was the fol- 
 lowing resolution : " That a plan be proposed 
 against the next minister's meeting in Kettering 
 
70 Men of Might in India Missions 
 
 for the establishment of a society for propagat- 
 ing the Gospel among the heathen." The meet- 
 ing at Kettering was held on the 2nd of October, 
 1792. At its close a committee of five was ap- 
 pointed, of which Mr. Carey was one. The Rev. 
 Andrew Fuller was appointed Secretary. The 
 collection taken up on this occasion in aid of the 
 cause of Foreign Missions amounted to £13. 2s. 
 and 6d. Mr. Carey at once offered to go at the 
 earliest opportunity to any country designated by 
 the committee. 
 
 Outside the infant society, the project, with few 
 exceptions was treated with contempt. Referring 
 to the feeling manifested at this period, Arch- 
 deacon Farrar in an address on the subject of 
 Missions in Westminster Abbey, in March, 1887, 
 said, " those who in that day, sneered that Eng- 
 land had sent a cobbler to convert the world, were 
 the direct lineal descendants of those who sneered 
 in Palestine, 2,000 years ago, 'is not this the 
 carpenter ? ' " 
 
 The minds of the committee were turned to 
 India by the return to England of Mr. John 
 Thomas, who had gone out to Calcutta several 
 years before as a surgeon. Being a good man, 
 his heart had been stirred within him when he saw 
 the land wholly given to idolatry, and he had 
 tried to make Christ known. The infant society 
 decided to invite Mr. Thomas to unite with them 
 and if possible, to procure a companion in labour 
 to accompany him to India. Mr. Carey at once 
 
Carey, Marshman and Ward 71 
 
 offered himself as a fellow-worker. " We saw," 
 said Mr. Fuller, " that there was a gold mine in 
 India, but it was deep as the centre of the earth. 
 Who will venture to explore it ? " "I will ven- 
 ture to go down," said Mr. Carey, " but remem- 
 ber that you," turning to Mr. Fuller and other 
 members of the committee, "must hold the 
 ropes." 
 
 On the 10th of January, 1793, Messrs. Carey 
 and Thomas were appointed missionaries to the 
 East Indies. Mrs. Carey declined to accompany 
 her husband, but unwilling to relinquish the 
 project, Mr. Carey resolved to take with him one 
 of their sons and to return for his family as soon 
 as the mission was established. While waiting to 
 complete necessary arrangements, Mr. Carey met 
 at Hull, Mr. William Ward, printer and news- 
 paper editor. " If the Lord bless us," Mr. Carey 
 said to his new acquaintance, " we shall want a 
 person of your business, to enable us to print the 
 Scriptures. I hope you will come after us." 
 
 At this time all Europeans not in public serv- 
 ice were forbidden to set foot in the Company's 
 territories in India without special license; but a 
 ship's captain with whom Mr. Thomas had twice 
 sailed as surgeon, offered to take the party with- 
 out license. The passage money had been paid 
 and the two missionaries were actually on board 
 when the captain received a letter warning him 
 against taking out passengers without the required 
 permission. With eyes filled with tears Mr. Carey 
 
Ji Men of Might in India Missions 
 
 saw the Indian fleet sail away without him. But 
 feeling a strong confidence that the Lord would 
 yet open the way for the departure of His serv- 
 ants, he left his luggage at Portsmouth, and ac- 
 companied Mr. Thomas to London. Going into 
 a coffee-house for some needed refreshments, one 
 of the waiters put into the hands of Mr. Thomas, 
 a card bearing the announcement that a Danish 
 East Indiaman was about to sail for India. Has- 
 tening at once to the office they learned that the 
 terms were £100 for each adult and £50 for each 
 child. 
 
 Another attempt was now made to persuade 
 Mrs. Carey to accompany her husband. This she 
 finally consented to do, but stipulated that her 
 sister, Miss Old should accompany her. The 
 party would therefore consist of four adults and 
 five children. The captain, on being made ac- 
 quainted with the circumstances, agreed to re- 
 ceive the entire party for ^300. 
 
 They embarked on the 13th of June, 1793, and 
 the voyage lasted five months. On their arrival 
 in Calcutta a house was secured and Mr. Carey 
 at once began the study of the language. But ere 
 long, it was decided that he with his family should 
 move to the Sunderbunds, the name given to the 
 marshy jungles facing the Bay of Bengal, and 
 there cultivate a tract of land which he could 
 obtain free of rent. Mr. Carey hoped thus to pro- 
 vide for his family while pursuing his studies. 
 The place selected for the new home was on thf 
 
Carey, Marshman and Ward 73 
 
 river Hugli, about forty miles from Calcutta. A 
 hospitable English gentleman in charge of the 
 Government salt manufactory in this wild spot, 
 received the entire party into his own bungalow, 
 until the bamboo structure which Mr. Carey at 
 once commenced to build was ready for occu- 
 pancy. Their kind host was a deist and professed 
 to feel no sympathy with Mr. Carey in his desire 
 to give religious instruction to the people. He, 
 however, eventually renounced his infidel views, 
 embraced Christianity and married Miss Old. 
 
 Mr. Carey was not long in learning that the 
 place he had selected was not favourable for mis- 
 sionary enterprise. Relief came to him from an 
 unexpected quarter in the midst of great per- 
 plexity. Mr. George Udney, a man of decided 
 Christian character offered Mr. Carey the super- 
 intendence of his indigo factory at Mudnabutty. 
 The superintendence of a second factory was of- 
 fered to Mr. Thomas, each to receive a salary of 
 £250 a year. The proposal was gratefully ac- 
 cepted. Mr. Carey reached his new field of labour 
 on the 15th of June, 1794, and remained there a 
 little more than five years. 
 
 About ninety native workmen were employed 
 in the factory, to whom he gave Christian instruc- 
 tion. Mr. Udney fully understood that Mr. Carey 
 was before all a Christian missionary, and was 
 himself deeply interested in the prosecution of 
 this work. From the factory, about two hundred 
 villages could be reached, and Mr. Carey went 
 
74 Men of Might in India Missions 
 
 from village to village preaching the Gospel, re- 
 cruiting his Sabbath congregations from them. 
 
 The situation of the factory proved unhealthy 
 and the family suffered much from sickness. One 
 of the sons died of fever. Grief at her loss un- 
 balanced the mind of the mother and from this 
 time until her death in December, 1807, it was 
 necessary to keep her under restraint. In the 
 midst of circumstances so afflictive, Mr. Carey 
 continued his labours. Side by side with his public 
 ministrations and private instruction, in conjunc- 
 tion with his oversight of the indigo factory, the 
 work of translating the Scriptures into Bengali, 
 was carried on. When it was so far advanced 
 that printing could be commenced he made a visit 
 to Calcutta to obtain estimates for printing, and 
 learned that a wooden printing-press was for sale. 
 He decided to purchase it, but Mr. Udney asked 
 to be allowed to pay for it, and presented it to the 
 mission. When it was set up in one of the rooms 
 of the factory at Mudnabutty, the natives declared 
 that this must be the idol of the Europeans. 
 
 It was in March, 1799, as Mr. Carey was re- 
 turning from Calcutta, that he saw for the first 
 time, a widow burned alive with the dead body 
 of her husband, and from this time, he ceased not 
 to use every possible influence, by appeals in India 
 and in England, until the horrid rite was abolished 
 by law. 
 
 Near the end of 1799, Mr. Udney was forced 
 to abandon the manufacture of indigo, as the 
 
Carey, Marshman and Ward 75 
 
 enterprise had proved financially a failure and Mr. 
 Carey was therefore obliged to seek another resi- 
 dence and occupation. Perhaps the prospect, 
 momentarily seemed dark, but succour was near, 
 In quick succession, four young men in England 
 had offered themselves to the Baptist Missionary 
 Society, to go out to India. They were William 
 Ward, whom Carey himself had called, Joshua 
 Marshman and Messrs. Brunsdon and Grant. 
 
 William Ward was born in Derby on the 20th 
 of October, 1769. He was early left without a 
 father, and on his mother, a woman of rare in- 
 telligence and ardent piety, devolved the care and 
 education of the boy. He was thoughtful beyond 
 his years and no opportunity for mental improve- 
 ment was neglected. On leaving school he was 
 apprenticed to a Mr. Drury who was at the head 
 of a large printing establishment. William began 
 now to write as well as read and soon acquired 
 great facility of expression. At the close of his 
 apprenticeship, on behalf of Mr. Drury, he edited 
 the " Derby Mercury" so successfully that this 
 journal soon became one of the most influential 
 papers in the county, and six years were spent in 
 the keenest editorial excitement. In 1797, Mr. 
 Ward laid aside journalism and began to make 
 diligent preparation for the work of making 
 known the Gospel to his fellowmen. The follow- 
 ing year a member of the Baptist Missionary So- 
 ciety visited Ewood Hall, where he was pursuing 
 his studies, in search of labourers to join Mr. Carey 
 
?6 Men of Might in India Missions 
 
 in India. Mr. Ward offered himself to the society 
 in the hope that he might be employed in print- 
 ing the Scriptures and was at once accepted. 
 
 Joshua Marshman was born in Westbury 
 Leigh, in Williston, on the 20th of April, 1768. 
 His father, John Marshman, was a weaver, a 
 man of fervent piety and his mother was a woman 
 of superior mental gifts, as well as of deep 
 spirituality. When fifteen years old, a bookseller 
 in Holborn, who had formerly resided in West- 
 bury Leigh, proposed to Mr. Marshman that 
 his son should come to the metropolis and help 
 in his shop. Joshua, who was passionately fond 
 of reading was now in a congenial atmosphere, 
 but he soon found that his duties left him little 
 leisure. The drudgery of walking the streets sev- 
 eral hours each day, carrying heavy packages of 
 books soon became intolerable. On one occasion, 
 Weary and discouraged, as he reached Westminster 
 Abbey, he laid down his load, buried his face in 
 his hands and burst into passionate weeping, as 
 he thought that perhaps there was before him, no 
 brighter future than that of a bookseller's appren- 
 tice. Then raising his tear-stained face, he saw 
 within the portals of the venerable pile, the monu- 
 ments rising in solemn beauty there and he said to 
 himself " the men who have found a resting-place 
 here, fought bravely the battle of life and won, 
 and so will I." He then took up the burden he 
 had laid down with so heavy a heart and walked 
 on with new courage. At the end of five months 
 
Carey, Marshman and Ward 77 
 
 he returned to his rural home and took his place 
 at his father's loom. He had now leisure for 
 reading and before he was eighteen years of age, 
 he had read more than five hundred books. 
 Among his acquaintances he found little sym- 
 pathy with his aspirations after knowledge. When 
 he sought admission to the church he was met 
 with the objection that he had too much head- 
 knowledge of religion to have much heart-knowl- 
 edge of its truths. 
 
 In the year 1791, Mr. Marshman was married 
 to Hannah Shephard, a lady who possessed in an 
 eminent degree those qualities of heart and mind 
 which fitted her to be a help-meet to her husband. 
 Three years after his marriage, he accepted the 
 position of master of a school in Broadmead, Bris- 
 tol, and here he laboured successfully for five years. 
 Reading with ever-increasing interest the accounts 
 of the mission work in India and the spiritual 
 needs of that vast field, he resolved to offer his 
 services to the Baptist Society. He was accepted 
 and made hasty preparations to join the party 
 about to sail for India, Messrs. Ward, Grant and 
 Brunsdon. After a voyage of five months, the 
 vessel came to anchor on the 5th of October, 1799. 
 Captain Wickes sent the mission party in his 
 boats to Serampore. Two members of this party, 
 Messrs. Grant and Brunsdon, men of great zeal 
 and much promise, were early removed by death. 
 
 On their arrival the Danish Governor, Colonel 
 Bie, gave to the strangers all the help in his power 
 
78 Men of Might in India Missions 
 
 and gladly consented to the establishment of a 
 mission in the settlement of Serampore. It was 
 accordingly decided that Mr. Ward with a Dan- 
 ish passport should visit Mr. Carey at Mudnabutty 
 and confer with him upon the subject of his re- 
 moval to Serampore and the establishment of a 
 mission there embracing various departments of 
 work. The proposal met with Mr. Carey's ap- 
 proval; on the ioth of January, 1800, he took 
 up his residence in Serampore, and the work of 
 Ziegenbalg and Schwartz received a new im- 
 pulse. 
 
 The missionaries determined to form a common 
 stock and to dine at a common table. A house 
 was purchased near the river side with a plot of 
 ground walled around. In the centre of the house 
 was a spacious hall which was devoted to public 
 worship, while a large storehouse within the in- 
 closure was fitted up for a printing-office, and the 
 wooden press brought from Mudnabutty was set 
 up. With the exception of two books of the Old 
 Testament Mr. Carey had completed the trans- 
 lation of the entire Bible in Bengali, and it was 
 resolved to begin with the printing of the New 
 Testament. The 24th of April was appointed as 
 a day of thanksgiving for the establishment of the 
 mission under circumstances so favourable. On 
 the same day a church was organised. In May 
 Mr. and Mrs. Marshman opened two boarding- 
 schools, having in view not only the education of 
 the children and youth around them, but the earn- 
 
Carey, Marshman and Ward 79 
 
 ing of means to assist in the support of the mis- 
 sion. These schools soon became the most popu- 
 lar and remunerative establishments of the kind 
 in the Presidency. Mrs. Marshman, who has 
 been called " the first woman missionary to 
 India," gave not only invaluable aid in the schools, 
 in the home and among the little band of Chris- 
 tians, but exerted an influence for good in non- 
 Christian circles also. 
 
 During a visit made by Mr. Thomas to Seram- 
 pore, a carpenter belonging to the town was 
 brought to the mission-house with a dislocated 
 arm. After the physical suffering had, been re- 
 lieved by Mr. Thomas, the ever zealous physician 
 began to discourse on the way of life through 
 Christ. The man appeared much interested and 
 came again and again for instruction and eventu- 
 ally with his brother and two of the women of the 
 household, renounced Hinduism and embraced 
 Christianity. Mr. Thomas was so overjoyed, that 
 for a time his mind lost its balance and it became 
 necessary to confine him. The native mob mani- 
 fested violent opposition when it became known 
 that some members of the Hindu community had 
 embraced Christianity, and on this account the 
 brother of Krishna and the two women decided 
 to postpone, for a time, a public profession of 
 their faith in Christ. 
 
 On Sunday, the 28th of December, 1800, Mr. 
 Carey walked down to the river that flowed past 
 the mission-house, his son Felix on one side and 
 
80 Men of Might in India Missions 
 
 Krishna on the other, prepared to administer the 
 rite of baptism to the two candidates. At the 
 steps leading down to the water, Governor Bie 
 waited with several other Europeans. A dense 
 crowd of Hindus and Mohammedans, were as- 
 sembled, but there was no disorder. A feeling 
 of deep solemnity seemed to pervade the whole 
 assembly and Governor Bie shed tears. 
 
 On the 7th of February, 1801, the last sheet 
 of the Bengali New Testament issued from the 
 press. The type of the greater part of the sacred 
 volume had been set up by Mr. Ward and the 
 work had been completed within a year, though 
 prosecuted under great difficulties. As soon as 
 the first copy was bound, it was placed on the 
 communion-table in the chapel and a meeting was 
 held which was attended by the entire mission 
 family and the recently baptized converts, to give 
 thanks to God for the completion of so important 
 a work. 
 
 Lord Wellesley, Governor-General of India, 
 having made arrangements for the establishment 
 of a college at Fort William, Calcutta, for the 
 training of young English civilians in a knowl- 
 edge of the vernaculars of the country, its laws 
 and its customs, invited Mr. Carey to accept the 
 post of teacher of Bengali in the new institution. 
 With the approval of his colleagues, he assented, 
 but stipulated that he should be left entirely free 
 to discharge his duties as a Christian missionary. 
 He entered upon his new post in May, 1801, re- 
 
Carey, Marshman and Ward 8 1 
 
 ceiving for his service, a salary of 500 rupees a 
 month. In a letter to the Rev. Andrew Fuller, he 
 said, " our school has increased, and together with 
 my allowance from the college, will, we trust, sup- 
 port us without further help from England." In 
 October of this year Mr. Thomas died and there 
 remained now of the mission band, only the three 
 with whose names the Christian world has long 
 since grown familiar. 
 
 With the appointment of Mr. Carey to the col- 
 lege, began the publication of books in the Bengali 
 language for use in the classes. The compilation 
 of a Bengali grammar was at once undertaken 
 and other books rapidly followed. When Mr. 
 Carey was appointed a teacher of Sanskrit in 
 the college, he immediately began the compilation 
 of a Sanskrit grammar for use in his classes. 
 
 After a residence of two years in Serampore 
 the missionaries began to make tours in the sur- 
 rounding country, and Krishna, the first convert, 
 who had proved himself admirably fitted for such 
 work, accompanied the missionaries on these evan- 
 gelistic tours. One of the first tracts issued by 
 the Serampore press fell into the hands of Per- 
 tumber Singh, a man of the writer caste. This 
 man eventually embraced Christianity, and fur- 
 nished just what was required, a superior school- 
 master for the vernacular schools which had been 
 established. He afterwards became a most accept- 
 able and useful preacher of the Gospel. The first 
 Brahmin convert came from the Sunderbunds, 
 
82 Men of Might in India Missions 
 
 where Mr. Carey began life as a missionary 
 farmer. 
 
 In April, 1803, the first Christian marriage 
 among the converts was solemnized, the bride 
 being the daughter of Krishna, the carpenter, and 
 the bridegroom the son of the first Brahmin con- 
 vert. In October of this year, the missionaries 
 purchased an acre of ground where they might 
 bury their dead. Four days after this purchase 
 the first death in the Christian community oc- 
 curred. Mr. Marshman was at the time alone in 
 Serampore and he determined to improve the op- 
 portunity to help in loosening the bonds of caste. 
 A plain coffin was made and covered with white 
 muslin. When all was in readiness, Mr. Marsh- 
 man, Felix Carey, a Christian who before his 
 conversion had been a Brahmin and a Christian 
 who had come from the ranks of the Mohamme- 
 dans, lifted the coffin and bore it to the cemetery. 
 The deceased, before his conversion, had been a 
 man of low caste and to see him thus honoured in 
 his burial, was a lesson not readily forgotten. 
 
 The appointment of Mr. Carey to the College 
 of Fort William, opened the way for securing the 
 assistance required for the translation of the Scrip- 
 tures into a large number of the languages of the 
 East, as there were associated with him in the 
 college a great number of accomplished Oriental 
 scholars. In the beginning of 1804, and three 
 months before the establishment of the Bible 
 Society in England, the Serampore missionaries 
 
Carey, Marshman and Ward 83 
 
 sent home a plan which they had arranged for 
 the translation of the Scriptures, or portions of 
 them, into seven of the languages of the East, 
 explaining that Mr. Carey's connection with the 
 college would enable them to avail themselves of 
 the services of learned men from various parts 
 of India. A valuable library of critical works had 
 been collected, and they had in Serampore a large 
 printing establishment capable of expansion. 
 
 Mr. Fuller was deeply interested in these plans 
 and succeeded in raising for the proposed object 
 £1300 ($6,500). From America i7oo ($3,500) 
 were sent. It was even proposed that a transla- 
 tion of the Bible into the Chinese language be 
 added to the translations attempted and that with 
 this object in view, Mr. Marshman should enter 
 upon the study of this language. For fifteen 
 years he devoted to the furtherance of this object 
 all the time that could be secured from other oc- 
 cupations and actually carried through the press 
 the first Chinese translation of the Scriptures. 
 The work was necessarily very imperfect, but was 
 " a monument of diligence and perseverance al- 
 most without a parallel." 
 
 In May, 1805, Colonel Bie who had filled the 
 office of Governor for forty years with conspicu- 
 ous ability was removed by death, a great loss 
 not only to the Danish settlement of Serampore, 
 but to the cause of missions. Lord Wellesley, the 
 Governor-General, who had aided the mission- 
 aries by every means in his power, retired from 
 
84 Men of Might in India Missions 
 
 office in the summer of the same year. Before his 
 retirement the first official communication on the 
 subject of female immolation was placed on the 
 records of Government. This paper had been 
 most carefully prepared by the Serampore mis- 
 sionaries, but on the eve of retirement of the Gov- 
 ernor-General a subject involving great questions 
 of public policy could not receive proper consid- 
 eration. 
 
 Lord Wellesley was succeeded in office by Lord 
 Cornwallis who died only two months after his 
 arrival in Calcutta, and he by Sir John Barlow. 
 During his eight years' tenure of office, the mis- 
 sionaries encountered more or less opposition. 
 
 In May, 1806 the first sheet of the Sanskrit 
 New Testament was printed at Serampore. Little 
 aggressive missionary work could be done among 
 non-Christians, as stringent orders had been 
 issued prohibiting the doing of anything whatever 
 that might be regarded as interference with the re- 
 ligious prejudices of the people. The mission- 
 aries therefore improved the time by keeping the 
 presses in Serampore fully occupied. The Mara- 
 thi, the Ooriya, the Persian and the Hindustani 
 versions of the New Testament were put to press. 
 The completed Sanskrit Grammar was also pub- 
 lished. Mr. Ward, during this time of enforced 
 inactivity in evangelistic labours outside of the 
 Danish settlement, published the first volume of 
 his work on " The Habits, Manners and Religion 
 
Carey, Marshman and Ward 85 
 
 of the Hindus," for which he had for many years 
 been collecting and arranging the material. 
 
 When by changes in the College of Fort Wil- 
 liam, Mr. Carey was made a full professor and 
 his salary increased from 500 to 1,000 rupees per 
 month, he wrote to Mr. Fuller in England, " this 
 will be a great help to the mission." 
 
 In March, 1807, Mr. Carey received the honor- 
 ary title of Doctor of Divinity from Brown Uni- 
 versity, U. S. A., an illustration of the interest 
 just awakening among the Baptists of America 
 even before the establishment of a regular mis- 
 sionary society. 
 
 Not long after the establishment of the mission 
 at Serampore, Lady Rumohr, only child of Chev- 
 alier de Rumohr, a woman of wealth and educa- 
 tion came to India in the hope that the climate 
 would give relief after years of invalidism. The 
 Danish ship in which she sailed brought her to 
 Serampore and there she decided to remain. She 
 built a house near the mission families and soon 
 became deeply interested in their work. In the 
 summer of 1808 she became the wife of Dr. Carey 
 and until her death, thirteen years later, he had 
 a true home and a congenial companion. 
 
 In July, 1807, Lord Minto succeeded Sir George 
 Barlow as Governor-General. He was at first 
 inclined to follow the anti-missionary policy of 
 his predecessor, but on personal acquaintance 
 with the missionaries he treated them with both 
 
86 Men of Might in India Missions 
 
 consideration and esteem and before he left India 
 in 1813 paid a generous and public tribute to their 
 personal worth and exalted labours. 
 
 Not long after the establishment of the mission 
 in Serampore, through the efforts of the European 
 residents, a church was erected in which to hold 
 English services. The missionaries were invited 
 to hold divine service in it and here for more than 
 forty years, Dr. Carey, his colleagues and their 
 successors preached the Gospel " without fee or 
 reward." 
 
 In June, 181 1, Brown University followed its 
 compliment to Dr. Carey by conferring upon Mr. 
 Marshman the honorary degree of Doctor of Di- 
 vinity. The cold season of this year was sadly 
 memorable, for death entered the home of each 
 of the mission families. In March, 1812, the 
 printing house was destroyed by fire. The fire 
 was discovered at six o'clock in the evening, 
 before Mr. Ward had left the office, and every 
 effort was made to check the progress of the 
 flames, but at midnight the roof fell in. The value 
 of the property destroyed was estimated at £7,000, 
 but the loss of the great number of copies of the 
 Scriptures and of valuable manuscripts far out- 
 weighed the monetary loss. Early on the morn- 
 ing following the fire, Dr. Marshman went to Cal- 
 cutta to break to Dr. Carey as gently as he could, 
 the news of the great disaster. When the two 
 returned to Serampore on the evening of the same 
 day, they were rejoiced to learn from Mr. Ward 
 
Carey, Marshman and Ward 87 
 
 that the printing-press had been saved and that 
 the punches and matrices were uninjured; and 
 this discovery led the undaunted missionaries to 
 attempt an early renewal of their labours in this 
 department. 
 
 A building on the premises more spacious than 
 the one that had been destroyed had just been 
 vacated and this they resolved to occupy as their 
 printing-house. The melted lead gathered from 
 the ruins was turned over to the type-casters who 
 worked in relays night and day, and at the end 
 of thirty days, two editions of the New Testa- 
 ment were put to press. At the end of a year the 
 printing establishment was in a more efficient 
 state than at any former period. Christian friends 
 in India manifested their sympathy by prompt and 
 generous contributions, and when the news of the 
 disaster reached England, so generous was the 
 response that the entire monetary loss was made 
 up in sixty days. 
 
 In May, 1815, the cause of missions sustained 
 a great loss in the death of the Rev. Andrew 
 Fuller, Secretary of the Baptist Missionary So- 
 ciety in England. To the Serampore band his 
 loss seemed irreparable, but its full significance ap- 
 peared later Jn the train of circumstances that 
 eventually resulted in their entire separation from 
 the Society. 
 
 In the summer of 18 18 an English monthly 
 periodical was begun by Dr. Marshman, to which 
 he gave the name of the " Friend of India." The 
 
88 Men of Might in India Missions 
 
 very first issue of this new periodical contained 
 an essay on the burning of widows, and it was 
 urgent for every reform. No class of sufferers 
 appealed more to Dr. Carey's sympathies than 
 the lepers. In 1812 he had witnessed at Cutwa, 
 the burning alive of one of these unfortunates. 
 His soul was filled with horror, and he did not 
 rest until through his influence and exertions a 
 leper hospital had been established in Calcutta. 
 
 For many years the missionaries had felt the 
 need of an institution in which a higher and more 
 complete education could be given to the native 
 students, and in July, 1818, they issued the pros- 
 pectus of a college " for the instruction of Asiatic 
 Christians and other youth, in Eastern literature 
 and European science." A suitable edifice was to 
 be erected and properly equipped, the three mis- 
 sionaries offering to subscribe from their own re- 
 sources the sum of £2,500 for the purpose- The 
 college eventually cost a much larger sum but 
 the whole expense was borne by the three mis- 
 sionaries. The same year Mr. Ward paid a visit 
 to England because of seriously impaired health, 
 but as soon as he was able to labour, his services 
 were in requisition on the platform and in the 
 pulpit, and he succeeded in raising in England 
 and Scotland, £3,000 ($15,000), for the support 
 of the college. This was followed by a visit to 
 America where $10,000 more were raised for the 
 same purpose. 
 
 In the beginning of 1820, Mrs. Marshman, 
 
O 
 
 w 
 J 
 
 O 
 
 w 
 o 
 
 (In 
 
 <! 
 oi 
 W 
 
Carey, Marshman and Ward 89 
 
 much shattered in health, was obliged to return 
 to England. For twenty years she had toiled in- 
 cessantly, allowing herself no respite from exact- 
 ing cares and duties. In one of the letters sent 
 to Mrs. Marshman while in England, Dr. Marsh- 
 man wrote, " in a recent examination of our af- 
 fairs, we found that we had been able to con- 
 tribute more than £40,000 (nearly $200,000), to 
 the work of the Serampore mission, besides sup^ 
 porting our families. This filled me with joy." 
 
 While at home, Mr. Ward secured as professor 
 for the Serampore College, Mr. John Mack, a 
 graduate of the University of Edinburgh, a man 
 of earnest piety, brilliant in intellect and distin- 
 guished for his eloquence. In 1821, Mr. Ward, 
 Mrs. Marshman and Mr. Mack returned to India 
 to find on their arrival, that Dr. Carey had been 
 deprived by death of his second wife. 
 
 Meanwhile, the college, a fine edifice in the 
 Grecian style of architecture, had been completed, 
 and Mr. Mack entered with great enthusiasm on 
 the discharge of his duties in connection with it 
 and soon became a brother beloved. Mr. Ward 
 assumed charge of the printing establishment, and 
 the business department of the mission, but gave 
 his chief attention to the training for missionary 
 duties, of the advanced youth in the college. 
 
 Not long after Mr. Ward's return from Eng- 
 land, Serfojee, the Rajah of Tanjore, paid a visit 
 to Serampore. He was received on his arrival 
 by Dr. Carey and Dr. Marshman and conducted 
 
90 Men of Might in India Missions 
 
 through the college and the printing-establish- 
 ment. The Prince, still a young man, manifested 
 much interest in all departments of labour. With 
 his hand in the hand of Dr. Carey, Serfojee talked 
 with reverent enthusiasm of the work and virtues 
 of the great missionary Schwartz to whom he felt 
 that he was deeply indebted. 
 
 In March, 1823, sixteen months after his re- 
 turn to India, Mr. Ward was stricken with chol- 
 era and died after an illness of thirty-six hours. 
 After his death Dr. Marshman wrote, " This is to 
 me, a most awful and tremendous stroke and I 
 have no way left but that of looking upward for 
 help. I feel the loss of Mr. Ward as a counsellor 
 beyond everything." 
 
 In 1823, Dr. Carey accepted the post of trans- 
 lator to Government, in the Bengali language, 
 because of the increased means which he would 
 thus be able to devote to the carrying on of the 
 mission work in Serampore and its out-stations. 
 During this year the river Damooda overflowed 
 its embankments and the whole country between 
 it and the Hugh was inundated. The embank- 
 ment in front of the mission premises gave way 
 and the river came in like a flood. Dr. Carey 
 was ill at the time. He was removed from his 
 dwelling-house and carried to one of the houses 
 on the college premises just before his own house 
 was swept away. 
 
 In the beginning of 1826, Dr. Marshman made 
 
Carey, Marshman and Ward 91 
 
 his first arid only visit to England. He reached 
 his native village on the morning of the Sabbath 
 and made his way at once to the old meeting- 
 house, feeling almost a boy again when he heard 
 himself addressed as Joshua. The anniversary of 
 the Baptist Missionary Society was held in Lon- 
 don not long after his arrival. This was the first 
 meeting of the kind which he had ever attended 
 and he mentally compared the great gathering on 
 this occasion with the very humble beginnings of 
 this Society. In the interests of the Mission cause, 
 Dr. Marshman visited the principal cities of Eng- 
 land and Scotland and was everywhere cordially 
 received; but he was homesick for India and re- 
 joiced when his health was in such a measure 
 restored as to permit him to return. He em- 
 barked for India on the 19th of February, 1829, 
 and reached Serampore on the 19th of May, 
 taking three months for a journey now made in a 
 few weeks. 
 
 The year 1829 is a memorable one in India as 
 it marked the abolition of suttee, or widow- 
 burning in Bengal. The subject had for the first 
 time been brought officially to the notice of Gov- 
 ernment at the close of Lord Wellesley's adminis- 
 tration, but Lord Amherst before his retirement 
 from office put on record " That while the dimi- 
 nution of the rite was desirable, to prohibit it en- 
 tirely, was inexpedient at the time." He was suc- 
 ceeded in office by Lord William Bentinck, who, 
 
92 Men of Might in India Missions 
 
 twenty years before, had been Governor of 
 Madras, and was therefore not a novice in In- 
 dian affairs. He brought with him to his exalted 
 office a firm determination that this horrid rite 
 should cease absolutely and immediately. The 
 regulation prohibiting suttee in the Bengal Presi- 
 dency, was passed on the 4th of December, 1829. 
 The Secretary to Government sent the order to 
 Dr. Carey at Serampore on the afternoon of 
 Saturday. The paper came into his hands on the 
 morning of the Sabbath. Knowing that every 
 day's delay might cost the lives of two or three 
 victims, he sent at once for his pundit and com- 
 pleted the translation before the sun went down. 
 The year 1830 brought heavy financial troubles 
 to the missionaries. Great commercial firms 
 failed for large amounts, and as the support of 
 many of the children in the schools conducted by 
 Dr. and Mrs. Marshman, was derived from funds 
 deposited with these firms, the schools suffered 
 in consequence. It was about this time proposed 
 in the interests of economy, to abolish the pro- 
 fessorships in the college of Fort William, and 
 to appoint examiners on a reduced salary. Dr. 
 Carey received in consequence, 500 instead of 1000 
 rupees per month. The office of Government 
 translator was also abolished, thus further reduc- 
 ing his income. This he regretted only because 
 he was deprived of the privilege of contributing 
 to the mission cause as before. The number of 
 
Carey, Marshman and Ward 93 
 
 outstations had increased to thirteen, and Euro- 
 pean, Eurasian and Hindustani labourers to the 
 number of thirty-two, looked to the missionaries 
 for support. There were widows and orphans 
 connected with the mission for whose support 
 they had made themselves responsible, and they 
 had found it necessary to aid in the support of 
 the college. An appeal was sent to Christian 
 friends in England, and this met with a cheerful 
 and liberal response. " No succour was ever more 
 seasonable," wrote the missionaries in response. 
 The eighth edition of the Bengali New Testa- 
 ment appeared in 1832. As Dr. Carey corrected 
 the last sheet of this edition, he said : " My work 
 is done. I have nothing more to do but to wait 
 the will of God." The Old Testament in Bengali 
 had passed through the fifth edition, each edition 
 of which Dr. Carey had himself revised. When 
 in the summer of 1832 he presided at the ordina- 
 tion of Mr. Mack, as co-pastor with Dr. Marsh- 
 man and himself over the Bengali congregation 
 in Serampore, he took with him into the pulpit 
 the first copy of the sacred volume which came 
 from the hands of the printer, and addressed the 
 converts and their children from the words of 
 Simeon:" Lord, now lettest thou Thy servant de- 
 part in peace, — for mine eyes have seen Thy salva- 
 tion." The veteran saint did not, however, relin- 
 quish the labours until compelled to take to his 
 couch. During the months of gradually failing 
 
94 Men of Might in India Missions 
 
 strength, many distinguished visitors sought the 
 chamber of the dying missionary. The Bishop of 
 Calcutta paid him several visits, and on one of 
 his last visits craved his benediction. Alexander 
 Duff, recently arrived in India, found his way to 
 the chamber where the good and great man was 
 spending his last earthly days, and received from 
 him much wise counsel. 
 
 On the morning of the 9th of June, 1834, the 
 aged saint entered into rest. On the morning of 
 the following day, he was carried to his burial. 
 Rain was falling heavily, and this intensified the 
 general gloom. The Danish Governor and his 
 wife, and the members of the Council joined the 
 long procession of mourners, and the Danish flag 
 hung at half mast, as on the occasion of the death 
 of a Governor. The road was lined with poor 
 Hindus and Mohammedans who felt that they 
 had lost a true friend. When the cemetery was 
 reached, and a halt was made at the open grave, 
 the sun burst forth in splendour. A resurrection 
 hymn was sung and the mortal remains were laid 
 to rest. 
 
 Dr. Carey died possessed of little worldly 
 wealth, but he had contributed to the work of 
 evangelisation and civilisation in India, £46,000. 
 The three mission families from their earnings 
 had contributed the munificent sum of £90,000. 
 His valuable museum was bequeathed to the col- 
 lege, together with his collection of Bibles, and 
 
Carey, Marshman and Ward 95 
 
 he directed that his only memorial should be the 
 following inscription, cut on the stone above the 
 grave of his second wife: 
 
 William Carey, 
 
 Born August 17, 1761 ; 
 
 Died — June 9, 1834. 
 
 A wretched, poor, and helpless worm, 
 
 On Thy kind arms I fall. 
 
 The death of his beloved colleague was a 
 heavy blow to Dr. Marshman, who about this 
 time was visited with another heavy afflic- 
 tion. His youngest daughter had married Lieu- 
 tenant Havelock, who became afterwards the 
 well-known Sir Henry Havelock. Mrs. Have- 
 lock was with her children in the hill-station of 
 Landour, when the bungalow she occupied took 
 fire in the night. Mrs. Havelock and her two 
 older children were with difficulty rescued, from 
 the burning building, but the youngest perished 
 in the flames. For a few days little hope was 
 entertained that Mrs. Havelock would survive the 
 shock. The news of the awful disaster, so af- 
 fected Dr. Marshman in his enfeebled condition, 
 that he was seldom afterward seen to smile and 
 his feebleness from this time continued to in- 
 crease. 
 
 A few days before his death he requested his 
 bearers to carry him in his chair to the chapel, 
 at the hour of the weekly prayer-meeting and to 
 place him in the midst of the congregation. He 
 
96 Men of Might in India Missions 
 
 then gave out in a firm voice the hymn that had 
 often been used by his colleagues and himself in 
 seasons of trial and difficulty. 
 
 O ! Lord our God, arise ; 
 
 The cause of truth maintain, 
 And wide o'er all the peopled world, 
 
 Extend Thy blessed reign. 
 
 Dr. Marshman passed away on the morning of 
 the fifth of December, 1837, and nine years later 
 Mr. Mack's career was suddenly cut short by 
 cholera after twenty-three years of splendid serv- 
 ice. Another year and Mrs. Marshman was 
 removed by death in March, 1847, at the ad- 
 vanced age of eighty. The first in the army of 
 noble women who have consecrated their lives to 
 the work of the Lord in India, she has perhaps 
 had no superior and few equals. Both were buried 
 in that consecrated acre in Serampore which en- 
 closes the mortal remains of that devoted band 
 who have made that Station famous in the an- 
 nals of Missions. It is said that on one occasion 
 one of the dignitaries of the Church of England 
 remarked that there had been but few men at 
 Serampore but they were all giants. 
 
IVi 
 
 HENRY MARTYN 
 
 1806-1812 
 
 A century or two ago, Cornwall, the Land's 
 End of England, was, we are told, sometimes 
 called " West Barbary," because of the rude 
 manners of its inhabitants. But through the 
 blessing of the Lord upon the Gospel message, 
 carried to this region, in a measure shut out from 
 civilising influences, by such notable preachers as 
 Whitefield and Wesley, the morals and manners 
 of the inhabitants had greatly improved before 
 the end of the eighteenth century. 
 
 This wild region was the birthplace of not a 
 few, who, in manhood became famous, but no one 
 of these is held in more reverent memory than 
 Henry Martyn, who was born in Truro, the me- 
 tropolis of Cornwall, on the 18th of February, 
 1 78 1. He was descended, so runs the record, 
 from an ancient, humble family of skilled miners. 
 His father, when quite a young man was made 
 accountant in Wheal Virgin Mine and eventu- 
 ally rose to the position of cashier. Of the mother 
 little is known, save that she was of a consump- 
 97 
 
98 Men of Might in India Missions 
 
 tive habit and transmitted this disease to her 
 children. 
 
 Henry was the third child, and was left moth- 
 erless when very young. Self-trained and self- 
 educated, the father valued education as did few 
 men of his rank, and he determined that Henry, 
 who, at a very early age, evinced a taste for 
 learning should have such educational advantages 
 as would fit him for a high station in life. When 
 seven years old the boy was placed in the ex- 
 cellent grammar-school of Truro. Delicate in 
 constitution, very reserved and at the same time 
 passionate, he received rough treatment from the 
 older boys. Dr. Cardew, the head-master, com- 
 mitted the shy, new pupil to the guardianship 
 of one of the older scholars, a chivalrous youth 
 named Kempthorpe. He remained in Dr. Car- 
 dew's school in Truro until sixteen years of age 
 when he entered St. John's College, Cambridge. 
 Kempthorpe, the champion of his early school- 
 days, had just graduated senior wrangler from 
 the college, and proved just such a friend as 
 the young student needed in the beginning of 
 his university career, for Henry still manifested 
 a tendency to be governed by impulse rather than 
 duty and as in his boyish days, indulged in bursts 
 of passion. On one occasion when roused to vio- 
 lent anger, he hurled an open knife at the offender 
 who just escaped the weapon which was left 
 quivering in the wall. 
 
 At the close of 1799, Henry came out first in 
 
Henry Martyn 99 
 
 his examinations to the great delight of his 
 father. Though he had sprung from "a family 
 of calculators," and though the father was in- 
 debted to his mathematical ability for his rise in 
 life, yet until his entrance upon his university 
 career the son had developed little taste for this 
 department of learning, and it is said that he 
 began his mathematical studies by attempting to 
 commit to memory the propositions of Euclid. 
 
 In January, 1800, Henry Martyn received tid- 
 ing of the sudden death of his father. His friend 
 Kempthorpe urged him in this time of sorrow to 
 turn his thoughts to the consideration of Divine 
 things. He began now to read the Bible with 
 an interest never before felt. In attendance upon 
 the college chapel service, while thus awakened, 
 " I saw," wrote Martyn, " with surprise at my 
 former inattention, that in the Magnificat, there 
 was a great degree of joy expressed at the com- 
 ing of Christ." The opening of the new century 
 had opened to him a new world. 
 
 The Rev. Charles Simeon from the pulpit of 
 Trinity Church, as well as by his personal influ- 
 ence, had been quietly transforming university 
 life ; and chiefly through his efforts and influence 
 the society now known as the Church Mission- 
 ary Society was founded in April, 1799. 
 
 Mr. Martyn had expected to devote himself 
 to the legal profession, because " he could not 
 consent to be poor for Christ's sake." Now, how- 
 ever, he was willing to be used as seemed good 
 
ioo Men of Might in India Missions 
 
 to his Heavenly Master. Impelled by a new and 
 holy motive he worked so incessantly that the 
 student who had been an idler in the Truro 
 grammar school, now became known as the man 
 who never lost an hour. 
 
 At the time to which he had so long looked 
 forward, when he entered the Senate house in 
 -company with his competitors, there came vividly 
 to his mind this passage from God's Holy Word : 
 " And seekest thou great things for thyself ? 
 Seek them not." This he felt was God's mes- 
 sage to him for the hour, and his mind was 
 immediately at rest. 
 
 At the close of the contest, to Mr. Martyn was 
 awarded the highest honour which the university 
 could bestow, that of senior wrangler of his year. 
 " I obtained my highest wishes," he said, referring 
 to this event, " but was surprised to find that I 
 had grasped a shadow." The following year he 
 was made Fellow of his college and won the first 
 university prize for a Latin essay. 
 
 Not long after his decision to devote himself 
 to the Gospel ministry, he heard Mr. Simeon 
 speak in glowing terms of Dr. Carey and the 
 life of self-denial he was leading, in connection 
 with the work of making Christ known in idola- 
 trous India. The life of David Brainerd about 
 this time came into his hands, and the burning 
 zeal of this servant of the Lord made a powerful 
 impression on his mind. With the promptness 
 which was a distinguishing characteristic, he at 
 
Henry Marty n 101 
 
 once offered himself to the missionary society 
 which had recently come into existence. 
 
 On the 22nd of October, 1803, Mr. Martyn 
 was ordained a deacon of the Church of Eng- 
 land and soon after entered upon his duties as 
 curate to Mr. Simeon in Trinity Church, Cam- 
 bridge. He was also made classical examiner of 
 his college. 
 
 In the beginning of 1804 a disaster in Corn- 
 wall deprived Mr. Martyn and his sisters of the 
 patrimony which had accrued to them on the 
 death of their father, making it necessary that 
 he should provide for the maintenance of an un- 
 married sister. This was a blow to the young 
 curate, as he felt that the position in which he 
 was now placed would materially interfere with 
 his cherished plan of devoting his life to mission- 
 service in a foreign field. Friends in London 
 whose advice he sought in this emergency, pro- 
 posed that he should accept a chaplaincy abroad. 
 The pecuniary advantages of such a position 
 would enable him to provide for his sister, and 
 would at the same time afford excellent oppor- 
 tunities for missionary work among the unevan- 
 gelised. 
 
 Through Mr. Simeon, Mr. Martyn was intro- 
 duced to William Wilberforce and Charles Grant, 
 both members of the House of Commons. Mr. 
 Grant also belonged to the Board of Directors 
 of the East India Company. These gentlemen at 
 once interested themselves on Mr. Martyn's be- 
 
102 Men of Might in India Missions 
 
 half. Chaplains to the British troops and their 
 civil servants in India, were, they felt, a necessity 
 and Mr. Grant was authorised to bestow upon 
 Mr. Martyn such an appointment. He was at 
 this time under twenty-four years of age, and 
 could not legally receive full ordination in the 
 Church of England. After his return to Cam- 
 bridge, he resumed his duties as curate to Mr. 
 Simeon. 
 
 On the 18th of February, 1805, Mr. Martyn 
 completed his twenty-fourth year, and in the fol- 
 lowing March, in the Chapel Royal of St. James, 
 London, he received ordination as a clergyman 
 of the Church of England, after which the de- 
 gree of B.D., was conferred upon him. He de- 
 livered his farewell discourse in Trinity Church 
 on the second of April and on the following day 
 left Cambridge for London to prepare for his 
 embarkation. 
 
 Though never for a moment regretting the 
 choice he had made, Mr. Martyn's sensitive and 
 affectionate nature made the trial of leaving his 
 native land, his relatives and his many friends, 
 very great. He had also become deeply attached 
 to a young lady in Cornwall, Miss Lydia Gren- 
 fell. After paying a farewell visit to this lady, 
 he wrote in his journal, " Parted with Lydia for- 
 ever in this life, with a sort of uncertain pain 
 which I knew would increase to violence." 
 
 Passage had been arranged for the young chap- 
 lain in the " Union," one of the ships of a large 
 
Henry Martyn 103 
 
 fleet which sailed from Portsmouth on the 17th of 
 July. After two days a casualty occurred which 
 made it necessary that the whole fleet should put 
 into Falmouth, where it remained for three weeks, 
 and Mr. Martyn had an opportunity to visit again 
 the friends from whom he thought that he had 
 parted forever. On the 10th of August the signal 
 was given for the ships to sail, but two days after 
 weighing anchor, the " Union " still lingered on 
 the coast. While Cornwall was in sight, with his 
 glass in his hand and often with eyes dimmed 
 by tears, he gazed upon the beloved scenes slowly 
 fading from his view. 
 
 The captain of the " Union " gave an unwill- 
 ing consent to the holding of one religious serv- 
 ice on the Sabbath. During the week, between 
 the decks, Mr. Martyn gathered about him all 
 who were willing thus to assemble and held an 
 informal service ; but he was pained and dis- 
 mayed not only at the inattention but at the open 
 hostility manifested from time to time, although 
 he tried to gain the good will of the cadets by 
 offering to assist them in their mathematical 
 studies. 
 
 The Sabbath service was regarded as an in- 
 fliction by the majority of the passengers, who 
 resented the chaplain's faithful presentation of 
 the truth, and he was warned to desist from such 
 plain speaking. His answer to this was a dis- 
 course on the text : " The wicked shall be turned 
 into hell, and all the nations that forget God." 
 
104 Men of Might in India Missions 
 
 Such was the solemnity, the earnestness and the 
 tenderness with which the message was delivered 
 that some of the young cadets were moved to 
 tears. 
 
 A pleasant month was spent in Cape Town, 
 for here, the lonely young chaplain found some 
 congenial friends among the Cape clergy. On 
 the 19th of April, nine months after the fleet 
 had sailed from Portsmouth, Ceylon came into 
 view, and two days later he obtained his first 
 sight of the mainland of India at the Danish 
 settlement of Tranquebar. At sunrise on April 
 22nd the vessel anchored at Madras Roads. 
 
 " There is everything here to depress the 
 spirits," wrote Mr. Martyn in his journal. " What 
 surprises me is my change of views. In Eng- 
 land, my heart expanded with hope and joy at 
 the prospect of the speedy conversion of the 
 heathen; but here the apparent impossibility of 
 this requires a strong faith to support the 
 spirits." Many a modern missionary has passed 
 through a like experience. 
 
 After a detention of a fortnight off Madras, 
 the " Union " once more set sail and reached Cal- 
 cutta on the morning of May 16th. Mr. Mar- 
 tyn went ashore at daybreak, sought out Dr. 
 Carey, then in Calcutta in connection with the 
 work of the College of Fort William, breakfasted 
 with him and joined him in worship. 
 
 A little band of those whose hearts the Lord 
 had touched had been accustomed to meet once 
 
Henry Martyn 105 
 
 a week in Calcutta to pray the Lord of the har- 
 vest to send to India a man filled with the spirit 
 of Christ and with a desire to make Him known 
 to those who were perishing around them. It 
 was felt by the members of this praying band 
 that Mr. Martyn had been sent in answer to their 
 petitions. 
 
 Dr. Carey wrote, " A chaplain has recently 
 come to Calcutta, Mr. Martyn, who seems to pos- 
 sess a truly missionary spirit." 
 
 One of the first to welcome to his heart and 
 his home the youthful chaplain, was the Rev. 
 David Brown, Provost of the College of Fort 
 William. Mr. Brown lived at Aldeen House, 
 Serampore, and but a short distance from . the 
 residence of the missionaries. Three days after 
 his arrival, Mr. Martyn wrote, " In the cool of 
 the evening we walked to the mission house, a 
 few hundred yards off, and I at last saw the 
 place about which I have so long read with 
 pleasure." 
 
 On the bank of the river Hugh and near Mr. 
 Brown's own residence was an ancient pagoda 
 from which the idol had been removed because 
 of the encroachments of the river. This, by Mr. 
 Brown's directions, underwent such repairs and 
 alterations as made it not unsuitable for a resi- 
 dence, and here Mr. Martyn took up his abode, 
 rejoicing " that the place where once devils were 
 worshipped, was now become a Christian ora- 
 tory." Of his unique home, he wrote, " 1 like 
 
106 Men of Might in India Missions 
 
 my dwelling much. It is retired and free from 
 noise and has so many recesses and cells that I 
 can hardly find my way in or out." 
 
 During the five months spent in this pagoda 
 home, Mr. Martyn held much pleasant inter- 
 course with the missionaries who formed the 
 famous " Serampore Brotherhood." A strong 
 bond of sympathy drew him into close fellowship 
 with Dr. Marshman and they were often seen 
 walking arm in arm for hours together between 
 Aldeen House and the mission-house. 
 
 Mr. Martyn had been commissioned to go out 
 to India to preach to the English people resident 
 there but, to have been prevented from making 
 Christ known to the heathen would, to use his 
 own language, " have broken his heart." " Now 
 let me burn out for God," he had written two 
 days after his arrival in Calcutta, and with this 
 spirit of entire consecration, he began his work 
 for the Master in the new field to which he had 
 been called. 
 
 The office of chaplain which he held placed 
 him under the control of the military authorities, 
 and while waiting at Aldeen for his appointment 
 to a military station, he preached every Sabbath 
 in Calcutta, and with such acceptance that he 
 was urged to become the minister of the mission, 
 or " old church," with a chaplain's salary. 
 
 The 13th of the September following his ar- 
 rival brought to Mr. Martyn the tidings of his 
 appointment to Dinapore, and of the arrival at 
 
A GROUP OF VETERANS 
 Isidor Lowenthai Major Conran Henry Martyn 
 
 John Wilson John Scudder 
 
Henry Martyn 107 
 
 Madras as military chaplains of Messrs. Corrie 
 and Parsons, his well beloved friends. On the 
 10th of October, preparations for his departure 
 having been completed, a party of friends, in- 
 cluding the Serampore missionaries, met to com- 
 mit him and the work he was about to enter, to 
 God for His blessing. When he left Aldeen,he was 
 accompanied to the buderon, or house-boat, in 
 which he was to make the passage up the river, 
 by his friends Messrs. Corrie, Parsons and 
 Brown. As the boat passed the Serampore mis- 
 sion-house, Dr. Marshman joined the party and 
 after a season of prayer, returned to Serampore. 
 The other friends remained until the following 
 day. After spending the entire morning in read- 
 ing the Scriptures, in prayer and in singing the 
 praises of Zion, the three friends stepped into the 
 boat which was to convey them back to Seram- 
 pore, and Mr. Martyn was left alone for the 
 first time with none but natives of the country. 
 The six weeks occupied in this journey to 
 Dinapore were spent in the study of Hindustani 
 and Sanskrit, and in the reading of the Holy 
 Scriptures in Greek and Hebrew as well as Eng- 
 lish. Morning and evening as the boat ap^ 
 proached the shore, and in the bazaars of the 
 towns where a halt was made, the young chap- 
 lain tried to make Christ known to the crowds 
 which gathered about him, and he often left 
 behind copies of the New Testament to be read 
 at leisure. 
 
108 Men of Might in India Missions 
 
 On the 26th of November, Dinapore was 
 reached. Patna, the Mohammedan city, Banki- 
 pore, the British civil station and Dinapore, the 
 British military station, stretch along the right 
 bank of the Ganges for a distance of fourteen 
 miles. The chaplain's work was primarily the 
 spiritual care of the two European regiments 
 stationed at Dinapore, but he felt that it was also 
 his duty to do all in his power for the spiritual 
 enlightenment of the Hindustani population. 
 Accordingly he opened schools for the children 
 and held earnest conversations with the learned 
 men on religious topics whenever opportunity of- 
 fered. 
 
 There was no church edifice in Dinapore, and 
 the chaplain at first read prayers to the soldiers 
 at the barracks from the drum-head, and as no 
 seats were provided, he was requested to omit 
 the sermon. A room was at length secured and 
 properly seated, but his audience, composed both 
 of civilians and soldiers, objected to extempore 
 preaching, and to evangelistic work among the 
 native inhabitants. " I stand alone," he wrote to 
 the friends at Aldeen, " not one voice is heard 
 saying ' I wish you success in the name of the 
 Lord.' " In one of his letters to England Mr. 
 Martyn wrote, " I fag as hard here as ever we 
 did for our degrees at Cambridge. The heat is 
 terrible, often at 98 , the nights insupportable." 
 
 The opening of the year 1807 was a time of 
 renewed consecration. Mr. Martyn was engaged 
 
Henry Martyn 109 
 
 in the work of translating the Scriptures of the 
 New Testament into Hindustani, and he was at 
 the same time preparing a book on the Parables of 
 our Lord, and a translation of the Book of Com- 
 mon Prayer. He held almost daily discussions 
 with Hindus and Mohammedans, and gave such 
 attention as he could to the vernacular schools 
 he had organised, and which were supported from 
 his own purse. In addition to these duties, his 
 special duties as chaplain to the English troops 
 and the civilians, were faithfully performed. 
 
 Not long after his arrival in India, Mr. Mar- 
 tyn wrote to Miss Grenfell urging her to join 
 him, as the salary which he received as chaplain 
 was, he felt, sufficiently liberal to justify him 
 in such a request. 
 
 In October, 1807, he received from Miss Gren- 
 fell a letter, written the previous July, in which 
 she declined to come to India, because her mother 
 withheld her consent. Referring to this decision, 
 Mr. Martyn wrote to his friends in Aldeen, " my 
 new house and pleasant garden without the per- 
 son I expected to share them with me, excite 
 disgust." Henceforth he lived solely for the 
 work to which all his powers were consecrated. 
 He began now to devote himself to the study 
 of Arabic and Persian, as well as Hindustani and 
 Sanskrit. 
 
 It had been arranged with the Serampore mis- 
 sionaries that the Persian translation of the New 
 Testament should be committed to Mr. Martyn, 
 
1 10 Men of Might in India Missions 
 
 and to assist him in this work, Sabat, an Arab, 
 who had been baptised in Madras and who had 
 been employed by the Serampore missionaries in 
 the work of Scripture translation, was sent to 
 Dinapore. He remained with Mr. Martyn for 
 several years, but was so haughty and passionate 
 as to be a severe trial. On one occasion Mr. 
 Martyn wrote, " Sabat has been tolerably quiet 
 this week, but think of the keeper of a lunatic 
 asylum and you see me." 
 
 Without congenial Christian companionship at 
 Dinapore, Mr. Martyn received with peculiar 
 pleasure a letter from his friend, Mr. Parsons, 
 chaplain at Berhampore, introducing to him Mr. 
 and Mrs. Sherwood. When the regiment to 
 which Mr. Sherwood was attached as pay- 
 master, was ordered to Cawnpore, on its way up 
 the Ganges, it halted at Dinapore and Mr. Mar- 
 tyn extended to Mr. and Mrs. Sherwood a cordial 
 invitation to spend the time of their sojourn in 
 Dinapore, at his bungalow, an invitation which 
 they gladly accepted. This was the beginning of 
 a friendship which added much brightness to 
 his life during the remainder of his residence in 
 India. 
 
 In March, 1808, the Hindustani translation of 
 the New Testament was completed. While carry- 
 ing on this work, Mr. Martyn had diligently 
 studied Arabic, that he might be prepared to 
 work with Sabat on a version of the New Testa- 
 ment in that language. He was also engaged with 
 
Henry Martyn in 
 
 Sabat in the Persian translation of the New Tes- 
 tament. In connection with his duties as chap- 
 lain, he was deeply interested in the provision of 
 a suitable place of worship. On the 12th of 
 March, the new edifice which had for some time 
 been under construction, was opened for Divine 
 service; but the faithful chaplain was not long 
 left to enjoy that for which he had so earnestly 
 laboured, for a month later, he was commissioned 
 to leave Dinapore to take the chaplaincy of the 
 troops at Cawnpore. 
 
 The journey thither during the hottest season 
 of the year was hazardous, but feeling that duty 
 called, Mr. Martyn made no delay. After his 
 arrival in Cawnpore he wrote to the friends in 
 Aldeen, " I transported myself with such rapidity 
 to this place, that I nearly translated myself out 
 of the world. From Allahabad to Cawnpore, how 
 shall I describe what I suffered? Two days and 
 two nights was I travelling without intermis- 
 sion, the wind blowing flames. Thus I lay in 
 my palanquin more dead than alive." 
 
 Mr. Martyn was received on his arrival by 
 Mr. and Mrs. Sherwood. Of his arrival Mrs. 
 Sherwood wrote, " The desert winds were blow- 
 ing like fire without, when we heard the steps 
 of many bearers. Mr. Sherwood ran out and the 
 next moment led in Mr. Martyn, who, a moment 
 after fell down in a fainting-fit. He was very 
 ill for a day or two, unable to lift his head from 
 the couch." 
 
112 Men of Might in India Missions 
 
 As soon as able in any degree to exert him- 
 self, he gladly made the acquaintance of some 
 of the Christian soldiers of the regiment and with 
 the consent of his host, invited them to meet in 
 his own apartment for religious instruction. The 
 house which was afterwards purchased by him 
 for his residence, still stands. Of his absorbing 
 devotion to his work, Mrs. Sherwood wrote, 
 " Little was spoken of at Mr. Martyn's table but 
 various plans for advancing the triumphs of 
 Christianity." 
 
 In Cawnpore, as in Dinapore, Mr. Martyn 
 established schools for children from the lower 
 castes, though his duties as chaplain were oner- 
 ous. In Cawnpore, as in his former field of 
 labour he found no church edifice in which to 
 hold religious services. 
 
 The rainy season proved peculiarly trying. 
 " My strength for public preaching is almost 
 gone," he wrote during this season, " but to 
 translate the word of God is a work of more last- 
 ing benefit than my preaching would be." In 
 the cool season, as his strength somewhat re- 
 vived, Mr. Martyn began in front of his bunga- 
 low, his first public ministrations in the vernacu- 
 lar, his congregation consisting of a crowd of 
 mendicants, the blind, the maimed, the halt, the 
 diseased, the impostor and the really needy. To 
 such an audience he tried to tell the story of the 
 Gospel in such simple language that all could 
 understand; and at the close of the service he 
 
Henry Martyn 113 
 
 assisted in the distribution of alms. For eighteen 
 months, and until his departure from Cawnpore, 
 Mr. Martyn continued this Sabbath service to the 
 beggars, though there was little outward encour- 
 agement. Yet seed was then sown which bore 
 fruit unto life eternal. On the wall which inclosed 
 his compound, was a kiosk from which some 
 Mussulman idlers used to look down, often 
 with scorn for the preacher, his message and his 
 audience. But one of this number, ere long, 
 ceased to scoff. Without the knowledge of Mr. 
 Martyn, this young man had been employed by 
 Sabat to copy for him the Persian manuscript of 
 the New Testament. As he read, he became con- 
 vinced that Jesus was truly the Son of God and 
 the only Saviour for sinful men. When Mr. 
 Martyn left Cawnpore for Calcutta, this man ac- 
 companied him and was baptised by the Rev. 
 David Brown, who gave him the name of Abdul 
 Masih, servant of Christ. After spending some 
 time in Calcutta, he was sent to Meerut, a city 
 in the Punjab and was instrumental in leading to 
 Christ the chief physician of the Rajah of Bhurt- 
 pore. Others, through his labours and the ex- 
 ample of his holy life, were led to accept Christ 
 as their Saviour ; and these in their turn, became 
 " fishers of men." This earnest disciple received 
 ordination at the hands of Bishop Heber in the 
 Cathedral at Calcutta. He was faithful unto 
 death. 
 
 Chaplain Corrie, Mr. Martyn's friend, having 
 
H4 Men of Might in India Missions 
 
 been transferred from Chunar to Agra, was di- 
 rected to tarry in Cawnpore, on his journey to 
 his new station and assist Mr. Martyn. This 
 visit was a great refreshment to the invalid, but 
 as his strength continued to decline, a sea-voyage 
 was proposed, or a return for a short time to 
 England. The choice was decided by informa- 
 tion received from Calcutta, concerning the 
 Persian version of the New Testament. By those 
 who were regarded as competent judges, the 
 language used was thought to be above the com- 
 prehension of the mass of the people. It also 
 contained a large proportion of Arabic idioms. 
 After committing the matter to the Lord in 
 prayer, and conferring with friends, Mr. Mar- 
 tyn decided to make his way into Arabia and 
 Persia, that by intercourse with learned natives 
 of those countries, he might be better fitted to 
 revise the Persian version, and, to carry forward 
 to a successful completion, the Arabic version 
 upon which he was then engaged. 
 
 On the last Sabbath of September, 1810, Mr. 
 Martyn took leave of his European congregation 
 in Cawnpore. It was a day both of sorrow and 
 of joy. He felt sincere regret in taking leave of 
 the members of his flock, and he rejoiced that he 
 was leaving to his successor a suitable house of 
 worship which was dedicated to the worship of 
 God on that very day. The church edifice at this 
 time opened for Divine service, continued to be 
 
f Henry Martyn 11$ 
 
 tfie Military Ch'urcH of Cawnpore until 1857 when 
 it was destroyed by the mutineers. 
 
 On the day following, Mr. Martyn embarked 
 on the Ganges for Calcutta, and a month later 
 received a joyful welcome to the hospitable Al- 
 deen home. Four years have elapsed since his 
 departure and his friends were shocked and 
 grieved to find him so enfeebled. He remained 
 at Aldeen until the beginning of January, and 
 during this period, with one exception, he preached 
 every Sabbath in Calcutta. 
 
 Mr. Martyn left Calcutta to begin his long 
 journey, in great physical weakness and without 
 even an attendant. The captain of the vessel in 
 which he embarked had been a former pupil of 
 Schwartz, and from him Mr. Martyn learned 
 much of interest, relating to the life and labours 
 of the great missionary. On the 18th of Febru- 
 ary, he wrote from Bombay, " Thus far I have 
 been brought in safety. This day I finished the 
 thirtieth year of my unprofitable life, the age at 
 which David Brainerd finished his course." 
 
 Calling on the Governor on the following day, 
 he was kindly received and invited to remain as 
 guest at Government House, while he tarried in 
 Bombay. Sir John Malcolm, also a guest at 
 Government House, had recently returned from 
 his second mission to Persia and with him Mr. 
 Martyn held much pleasant and profitable inter- 
 course. Having completed his preparations, he 
 
n6 Men of Might in India Missions 
 
 left Bombay on the 25th of March. On the 4th 
 of April the Persian coast came into view and 
 on the 21st the ship anchored at Muscat. Bushire 
 was reached on May 22nd, when the heat w.as at 
 its height. He had been furnished by Sir John 
 Malcolm with an introduction to the Governor, and 
 this insured for him some kind attentions. On 
 the Sabbath Mr. Martyn conducted a religious 
 service for the Europeans, at the Residency. On 
 the 30th of May, the lonely traveller began his 
 journey to Shiraz, mounted on a pony and fol- 
 lowed by an Armenian servant on a mule. An 
 English officer on his way to the camp of 
 the British Ambassador at Shiraz, joined the 
 party. As the travellers advanced, the heat 
 continued to increase, until the mercury reached 
 126 in the tent and such was Mr. Martyn's dis- 
 tress that he felt he could not survive. 
 
 As far as possible, the marches were taken at 
 night, and long halts made in the day. Mr. Mar- 
 tyn suffered much from fever which greatly re- 
 duced his strength . When a higher altitude was 
 reached above the arid region, the weary travel- 
 lers were refreshed by the sight of clear streams, 
 green valleys and purer air. Still ascending, the 
 air at night was sometimes so piercing that the 
 travellers could not sufficiently protect themselves 
 against it. 
 
 On the morning of the 9th of June, the plain 
 of Shiraz was reached. Mr. Martyn was kindly 
 received by Jaffir Ali Khan, a Persian gentleman. 
 
Henry Martyn 117 
 
 to whom he had brought letters of introduction. 
 He lived sometimes in the house of his host, and 
 sometimes in a summer-house in a garden outside 
 the city. 
 
 On the 17th of June, he entered with enthusi- 
 asm upon the work which had brought him to 
 that remote land. In this important work, he 
 found an able and willing assistant in Mirza Said 
 Ali Khan, the brother-in-law of his host. The 
 work was not, however, allowed to proceed with- 
 out many interruptions. Mullahs and students 
 sought interviews with Mr. Martyn in order to 
 reason and to discuss. Visitors came, at length 
 in such numbers that Mr. Martyn was obliged to 
 decline to receive them, or relinquish his work 
 of Scripture translation. So universal a spirit of 
 inquiry had been awakened, that the Preceptor of 
 all the Mullahs manifested no little uneasiness 
 and to counteract the growing interest in the 
 subject of research into the Christian religion, he 
 prepared a defence of the Mohammedan faith. 
 To this work, Mr. Martyn sent forth an able 
 refutation. His intercourse with the people deep- 
 ened his conviction that the Bible in the language 
 of the people was the weapon which would most 
 effectually reach the heart. 
 
 In the beginning of January, 1812, Mr. Mar- 
 tyn wrote, " Spared by mercy to see the opening 
 of another year. To all appearance, the present 
 year will be more perilous than any I have seen, 
 but if I live to complete the Persian New Testa- 
 
u8 Men of Might in India Missions 
 
 ment, my life, after that, will be of less impor- 
 tance." This important work was completed the 
 following February. It had been carried on 
 amidst public disputations and private confer- 
 ences, — in great loneliness also, and while his in- 
 herited disease, pulmonary consumption, was 
 sapping the springs of life. On February 18th, 
 1812, he made this record in his journal, " This 
 is my birthday, on which I complete my thirty- 
 first year. The Persian New Testament has been 
 begun, I may say, finished, in it, as only the last 
 eight chapters of the Revelation remains. Such 
 a painful year I have never passed, owing to the 
 privations I have been called to, on the one hand, 
 and the spectacle before me of human depravity 
 on the other." 
 
 A week later in great physical weakness, Mr. 
 Martyn corrected the last page of the New Testa- 
 ment in Persian. Three months longer were 
 spent in Shiraz in the preparation of two copies 
 of the New Testament, one intended for presen- 
 tation to the Shah of Persia and the other to his 
 son Prince Abbas Mirza. These copies were 
 beautifully transcribed and afterward carefully 
 corrected by Mr. Martyn's own hand. He was 
 at the same time engaged in a work in which he 
 took great delight, a version of the Psalms of 
 David into Persian, from the original Hebrew. 
 
 Desiring to present in person the copies of 
 the New Testament which had been transcribed 
 
Henry Martyn 119 
 
 for the Shah and the Prince, on the nth of May, 
 eleven months after his arrival in Shiraz, Mr. 
 Martyn left the city for Tabriz. This journey 
 occupied about two months, and proved one of 
 great hardship. On the 8th of June, Teheran, 
 where the Shah was encamped, was reached. 
 Four days later, Mr. Martyn attended the Vizier's 
 levee, and two Mullahs, very bold and discourte- 
 ous, pressed forward to argue with him, trying 
 only to entangle him. " What have I done ? " he 
 wrote in his journal after retiring to his tent, 
 " to merit all this scorn." 
 
 On the evening of this day, Mr. Martyn learned 
 that an interview with the Shah could only be 
 arranged through the English ambassador. He 
 therefore determined to leave Teheran without 
 further delay. The journey to Tabriz, the resi- 
 dence of the Ambassador, was a very painful one, 
 as Mr. Martyn was so ill that he could with diffi- 
 culty keep his seat in the saddle. On his arrival, 
 the invalid received from Sir Gore and Lady 
 Ouseley, such kindness and care as his enfeebled 
 condition demanded. 
 
 As soon as sufficiently recovered to travel, he 
 decided to try to make his way to Constantinople, 
 and from thence, if possible, to England. The 
 manuscript copy of the Persian New Testament, 
 designed for the Shah, Mr. Martyn left with the 
 British Ambassador, to be by him presented to 
 his Persian majesty in the name of the British 
 
120 Men of Might in India Missions 
 
 and Foreign Bible Society. He also directed 
 that a manuscript copy of his translation of the 
 Persian New Testament be sent to Calcutta. 
 
 Mr. Martyn left Tabriz for Constantinople on 
 the evening of September 2nd. Sir Gore Ouseley 
 had provided him with letters to the Governors 
 of Erivan, Kars and Erzroum and for the Am- 
 bassador at Constantinople. Two Armenian serv- 
 ants accompanied him. For forty-five days of 
 untold suffering, the unconquerable spirit 
 sustained the frail body. The first stations or 
 stages of the journey were from twenty to twen- 
 ty-five miles apart, the horses furnished were 
 usually indifferent, the heat during the day fre- 
 quently oppressive, and the place of rest at night 
 was sometimes a stable. 
 
 On the 2 1 st of September, Kars was reached. 
 The Governor, on receipt of the letter from Sir 
 Gore Ouseley, directed that lodgings should be 
 assigned to the traveller, and furnished a guard 
 of ten men for the forward journey. One only 
 was provided, " the merciless Hassan," who was 
 not disposed to allow any loitering, and in conse- 
 quence, Mr. Martyn, with scarcely strength to sit 
 up, was often compelled to keep the saddle from 
 seven o'clock in the morning until eight o'clock 
 at night. It has been said that since Chrysos- 
 tom's journey over the same region, the Church 
 of Christ has seen no torture of a saint like this. 
 
 As Mr. Martyn continued his journey he 
 learned with dismay that the plague was raging 
 
Henry Martyn iai 
 
 in Constantinople, and that the inhabitants of 
 Tocat were flying from that city to escape the 
 dreaded pestilence. The sorely-tried saint made 
 at this time the following entry in his journal: 
 " Thus I am inevitably passing into immediate 
 danger. O Lord! Thy will be done. Living or 
 dying, remember me." 
 
 October 5th he wrote, " Preserving Mercy 
 made me see the light of another morning. Sleep 
 had refreshed me, but I was feeble and shaken, 
 yet the merciless Hassan hurried me off." 
 
 The last record from Mr. Martyn's pen bears 
 the date of October 6th. " No horses being to be 
 had, I had an unexpected repose. I sat in the 
 orchard and thought with sweet comfort and 
 peace of my God, in solitude my Company, my 
 Friend and Comforter. Oh! when shall time 
 give place to eternity! When shall appear that 
 new heaven and new earth wherein dwelleth 
 righteousness! There, there shall in no wise 
 enter in anything that defileth: none of that 
 wickedness which has made men worse than wild 
 beasts, none of those corruptions which add still 
 more to the miseries of mortality, shall be seen 
 or heard of any more." 
 
 What happened when the pen fell from the 
 grasp of the dying saint, will never be known, 
 nor how he reached Tocat. Here he died on the 
 16th of October, 1812. His two Armenian serv- 
 ants were with him to minister to his wants. 
 His body was laid to rest in the Armenian ceme- 
 
122 Men of Might in India Missions 
 
 tery, and a report is current that he was carried 
 to the grave with the honours of an Armenian 
 Archbishop. The grave was made at the foot of 
 slaty rocks down whose sides washed the snows 
 of winter and the rains of summer. James Clau- 
 dius Rich, Esq., English Resident at Bagdad, 
 visiting the place several years after the death of 
 Mr. Martyn, placed above the grave a limestone 
 slab on which he caused an appropriate inscrip- 
 tion to be engraved in Latin. In 1830 two mis- 
 sionaries of the American Board, the Rev. 
 Messrs. Eli Smith and H. G. O. Dwight, visited 
 Tocat and sought out the sacred spot. In 1844 
 another missionary of the same society, the Rev. 
 Henry Van Lennep, D.D., had great difficulty in 
 identifying the grave. Two years later this gen- 
 tleman was again in Tocat. Soon after his ar- 
 rival, with a little company of friends, he visited 
 the Armenian cemetery, and guided by recollec- 
 tion and a drawing made on the spot during his 
 previous visit, the place was soon found. Two 
 feet below the surface the slab bearing the in- 
 scription was reached. The grave was put in 
 order, but the following spring the spot was again 
 covered as before, with the soil washed down 
 from the sides of the mountain. 
 
 Through correspondence with interested 
 friends in London a grant was made by the late 
 East India Company's Board of Directors for the 
 purpose of erecting a suitable monument to the 
 memory of Henry Martyn, to be placed with the 
 
Henry Martyn 123 
 
 remains in the burying-ground of the recently 
 established American Mission. 
 
 The monument was cut out of the native marble 
 and prepared by native workmen in Tocat. The 
 remains were removed under the direction of the 
 missionary physician and placed in the mission 
 cemetery, the first grave there made and over 
 the grave the monument was erected. It stands 
 on a broad, high terrace overlooking the city. 
 
 In the mission church in Calcutta, where 
 Henry Martyn so faithfully preached the Gospel, 
 a memorial tablet has been placed which bears 
 the following inscription: 
 
 To the Memory of the 
 
 Rev. Henry Martyn, 
 
 Chaplain of the Bengal Establishment. 
 
 He was a burning and a shining light. 
 
 He died at Tocat, in Armenia, on the 16th of 
 
 October, 1812. 
 
 Aged only thirty-two. 
 
 In the market-place, Cambridge, near the 
 church in which for so long a period, the Rev. 
 Charles Simeon ministered, has been erected the 
 Henry Martyn Memorial Hall, which was dedi- 
 cated on the 1 8th of October, 1887. Here the 
 university prayer-meeting is held and here from 
 time to time meet the members of the various 
 Religious Societies. In the Cathedral Church 
 of the county in which Henry Martyn was born, 
 the life and work of her gifted son, held now in 
 
124 Men of Might in India Missions 
 
 reverent memory, are made the subject of yearly 
 mention and yearly meditation. 
 
 When the news of the death of Henry Martyn 
 reached England, " Parliament was discussing the 
 missionary clauses of the East India Company's 
 Charter and the tidings became the means of 
 opening to India an unrestricted preaching of 
 the Gospel." 
 
 The seed planted by Henry Martyn on heathen 
 soil has borne a rich harvest. " Where he pointed 
 the way, the great missionary societies <Jf the 
 United States of America and of England and 
 the Free Church of Scotland have sent their 
 noblest men and women." 
 
V 
 
 GORDON HALL 
 1812-1826 
 
 " There are no contrasts like those of Chris- 
 tianity," said Dr. Mark Hopkins in the opening 
 of his discourse on the occasion of the celebra- 
 tion of the completion of the first half century of 
 the existence of the A. B. C. F. M. This meet- 
 ing was held in Tremont Temple, Boston, and as 
 the speaker looked upon his audience numbering 
 between three and four thousand, eager, expec- 
 tant and enthusiastic, he thought of the five young 
 men from the two lower classes of an infant col- 
 lege, who were accustomed to meet at stated 
 times to pray for the unevangelised in heathen 
 lands. 
 
 These young men were Samuel J. Mills, Jr., 
 James Richards, Francis L. Robbins, Harvey 
 Loomis, and Byron Green. On one occasion, 
 driven by an approaching thunder-storm from 
 the grove where the meeting had usually been 
 held, the young men took shelter behind a neigh- 
 bouring haystack, and there, in the language of 
 one who was present, " Mills proposed we should 
 125 
 
126 Men of Might in India Missions 
 
 send the Gospel to heathen India and said we 
 could do it, if we would." After the discussion, 
 as the storm was passing away, Mills said, " Let 
 us make it a subject of prayer under this hay- 
 stack, while the dark clouds are going by and 
 the clear sky is coming." 
 
 At Williamstown, Mass., on the spot where 
 now stands the famous Haystack Monument, 
 these young men consecrated themselves to the 
 work of Foreign Missions. In 1806, in conjunc- 
 tion with a few others of like mind, they 
 formed themselves into a society " to effect in the 
 person of its members, a mission, or missions to 
 the heathen." When they left Williams College 
 to enter Andover Theological Seminary these ar- 
 dent young disciples continued the society formed 
 at college. To this society the names of Adoni- 
 ram Judson, Samuel Newell and Samuel Nott 
 were ere long added. Judson was a graduate of 
 Brown University, Nott of Union College, 
 Newell of Harvard and Mills of Williams. 
 
 For a time the young men kept their society a 
 secret, under the apprehension that the idea of a 
 foreign mission would be unpopular in the 
 churches. But the time came when they felt that 
 they must make known their desire and their 
 purpose. This they did in a memorial which led 
 to the formation of the American Board. The 
 names appended to this important memorial were : 
 Adoniram Judson, Samuel Nott, Samuel J. Mills, 
 Jr., Samuel Newell, James Richards and Luther 
 
Gordon Hall 127 
 
 Rice. The two latter names were, however struck 
 off before the presentation of the memorial, lest 
 the Association should be alarmed at the number. 
 
 Gordon Hall, the pioneer of American Protes- 
 tant missions on the Western coast of India, was 
 born in the town of Tolland, formerly Granville, 
 Mass., April 8th, 1784. His parents, Nathan 
 and Elizabeth Hall were natives of Ellington, 
 Conn. They were among the first settlers in the 
 little town of Tolland and were held in high 
 esteem. The boy Gordon very early manifested 
 traits of character which made him a great 
 favourite among his young companions. His 
 versatility of genius was remarkable. He gave 
 loyal assistance to his father in the labours of the 
 farm and in his times of relaxation found recre- 
 ation in mechanical pursuits. When fourteen 
 years of age reading a description of a balloon, 
 he forthwith proceeded to fashion one. He was 
 passionately fond of reading and very early 
 evinced a talent for putting his thoughts into 
 vigourous prose. He had ready wit and could be 
 keenly sarcastic. 
 
 Mr. Harrison, the village pastor, occupied a 
 part of Mr. Hall's dwelling-house and became 
 deeply interested in young Gordon, whose love 
 of learning increased with his years. When the 
 youth was nineteen years of age Mr. Harrison 
 one day in a conversation with the father said, 
 " your son Gordon should have the benefit of a 
 college education." 
 
128 Men of Might in India Missions 
 
 " His assistance on the farm is so valuable, 
 that I cannot well spare him," replied the father ; 
 but finding that the course suggested by Mr. 
 Harrison was greatly desired by his son, Mr. 
 Hall at length gave his consent and Mr. Harri- 
 son kindly agreed to assist the youth in his prepa- 
 ration for entering college, which he did in 1805 
 at the age of twenty-one. 
 
 At the close of the examination of Mr. Hall 
 before the faculty of Williams College, the Presi- 
 dent said, " That young man has not studied the 
 languages like a parrot, but has got hold of their 
 very radix." This element of thoroughness char- 
 acterised Mr. Hall not only through his college 
 course, but was a prominent trait through life. 
 
 During his first year at college, Gordon Hall 
 openly espoused the cause of his Master, and 
 from this time began his fellowship with Samuel 
 J. Mills, who soon communicated to Mr. Hall 
 his purpose to devote his life to missionary work 
 in some foreign land. Young Hall's whole soul 
 was soon enlisted in this cause. So zealous did 
 he become in the cause of missions, that Mr. 
 Mills declared that " Hall was evidently ordained 
 and stamped a missionary by the sovereign hand 
 of God." 
 
 Mr. Hall left Williams College in 1808, and 
 began the study of Theology under the direction 
 of the Rev. Dr. Porter, of Andover. In the 
 autumn of 1809, he was licensed to preach, and 
 received immediately after licensure, a pressing 
 
Gordon Hall 129 
 
 invitation to minister to the Congregational 
 Church, of Woodbury, Conn. This invitation 
 he consented to accept, on the condition that 
 such acceptance implied no obligation on his part 
 to remain with the congregation; for with the 
 other members of the praying band in Williams 
 College, he had pledged himself not to enter into 
 any engagement which might prove a hindrance 
 to his going abroad as a missionary. 
 
 Mr. Hall remained at Woodbury until June, 
 1810, and soon after entered the Theological 
 Seminary at Andover. It was during the sum- 
 mer of this year that the young men with whom 
 he had been associated in Williams College, to- 
 gether with Adoniram Judson, Samuel Nott and 
 Samuel Newell, resolved to make known to the 
 General Association of Massachusetts, their pur- 
 pose to labour in heathen lands, and to ask the 
 aid of the Association in this momentous enter- 
 prise. The memorial was drawn up by Mr. 
 Judson. Mr. Hall, though among the first to 
 consecrate himself to the work of missions, did 
 not enter the Seminary in time to take part in 
 these preliminary measures, but he was soon 
 recognised as among the leaders. 
 
 One of the venerable men present at the semi- 
 centennial held in Boston, in October, i860, the 
 Rev. John Keep, related before the vast assembly 
 there congregated, his recollections of the meet- 
 ing which led to the formation of the A. B. C. 
 F. M. He was on his way to a meeting of the 
 
130 Men of Might in India Missions 
 
 General Association in Bradford, in June, 1810, 
 when in Andover he met a former classmate, 
 Jeremiah Evarts, who invited him to be present 
 at a gathering in the house of Professor Stuart, 
 for a conference with the young men who had set 
 their hearts upon a foreign mission, and whose 
 memorial on the subject was to be offered for the 
 consideration and decision of the Association. 
 
 The result of this meeting was the appointment 
 of a Board of Commissioners for Foreign Mis- 
 sions. The young men were advised to put them- 
 selves under the direction of this Board and to 
 pursue their studies until the means for embark- 
 ing on such an enterprise were provided. 
 
 Eager to enter upon a work whose claims 
 pressed more and more upon their hearts, these 
 zealous young men at length decided that Mr. 
 Judson should pay a visit to England to ascertain 
 if the Directors of the London Missionary Society 
 would lend their aid. This society expressed a 
 willingness to take the missionaries under its 
 exclusive direction, but wisely decided that two 
 controlling powers so widely separated, could not 
 act, with unity and decision. 
 
 About this time the congregation in Woodbury, 
 Conn., to which Mr. Hall had for a few months 
 ministered, extended to him a call to become its 
 pastor. This flattering call, Mr. Hall promptly 
 declined. 
 
 " No," was his answer. " I must not settle 
 in any parish in Christendom. Others will be 
 
Gordon Hall 131 
 
 left whose health, or engagements require them 
 to stay at home, but I can sleep on the ground, 
 can endure hunger and hardship; God calls me 
 to the heathen; woe to me if I preach not the 
 Gospel to the heathen, whose destitute state 
 presses more and more on my mind." 
 
 In the autumn of 181 1, Messrs. Hall and Newell 
 went to Philadelphia for the purpose of pursuing 
 medical studies for a time, believing that even a 
 moderate degree of medical knowledge, would be 
 useful. 
 
 In January, 1812, it was decided to send abroad 
 the young men who had volunteered for work 
 among the heathen, as soon as a suitable oppor- 
 tunity offered. Circulars and appeals for funds 
 in aid of the enterprise were immediately sent out 
 to different parts of New England and to these 
 appeals there was a prompt and generous re- 
 sponse. At this time the first subscription paper 
 circulated among the women friends of missions 
 in America was sent forth. At the head of the list 
 of contributors was the name of Elizabeth Bart- 
 lett, with a donation of $100. The whole amount 
 subscribed by the Christian women of Salem, 
 Mass., was $271.25. A legacy of $30,000 had 
 been bequeathed to the infant society by Mrs. 
 Mary Norris, but no part of this was available 
 until four years later. It is pleasant to be able 
 to record that in the very infancy of American 
 missions, woman's heart was responsive and her 
 purse open to further the sacred cause. 
 
132 Men of Might in India Missions 
 
 On the 6th of February, 1812, Gordon Hall, 
 Adoniram Judson, Samuel Newell, Samuel Nott 
 and Luther Rice, were ordained as foreign mis- 
 sionaries in the Tabernacle Church, Salem, Mass. 
 Within three weeks after this important event, 
 the contributions in aid of the mission cause ex- 
 ceeded the sum of $6,000. 
 
 On the 19th of February, 1812, Messrs. Judson 
 and Newell with their wives, embarked from 
 Salem, in the big " Caravan " for India. Messrs. 
 Hall and Rice and Mr. and Mrs. Nott set sail 
 from Philadelphia in the ship " Harmony " on 
 the 28th of February for the same destination, 
 the churches of " the City of Brotherly Love," 
 contributing nearly $1,000 in aid of the enter- 
 prise. Two of the young men who at this 
 time went forth to spend their lives in heathen 
 lands, had graduated from college with the 
 highest honours, Gordon Hall from Williams 
 College and Adoniram Judson from Brown Uni- 
 versity. 
 
 Messrs. Newell and Judson arrived in Calcutta 
 on the 18th of June, and Messrs. Hall, Nott and 
 Rice, on the 8th of August. Christians of differ- 
 ent denominations gave to the newly arrived mis- 
 sionaries a kind and courteous reception. The 
 Rev. Drs. Carey and Marshman and the Rev. 
 Wm. Ward, " the triumvirate of heroes," wel- 
 comed them to Serampore and for a time this 
 Danish town was a haven of refuge for the 
 strangers. Twenty years before, the House of 
 
Gordon Hail 133 
 
 Commons had empowered the East India Court 
 of Directors to close India against the Gospel and 
 in consequence, in the territory over which the 
 Directors claimed jurisdiction, the missionaries 
 were not allowed to settle. The first party on ar- 
 rival, were ordered to return by the " Caravan," 
 which had brought them to India ; but this order 
 was afterward so modified that permission was 
 granted them to seek a place of residence outside 
 the jurisdiction of the Company. 
 
 Learning that the Governor of the Isle of 
 France was desirous of having missionaries settle 
 in his dominions, they resolved to sail for the 
 Mauritius at the first opportunity. On the 4th 
 of August, Mr. and Mrs. Newell embarked for 
 the Isle of France in a vessel that afforded ac- 
 commodation for only two passengers. Four days 
 after their departure the " Harmony " arrived 
 bringing Messrs. Hall, Nott and Rice. As had 
 been the case with their brethren who had pre- 
 ceded them, they met with a hostile reception from 
 Government and took refuge for a time under 
 the Danish flag at Serampore. 
 
 On the voyage from America to India, the 
 views of Mr. and Mrs. Judson on the subject of 
 baptism had changed and on communicating this 
 change in their views to the missionaries at Ser- 
 ampore, at their own request they were baptised 
 by immersion. Mr. Rice, not long after his ar- 
 rival made a like request and received baptism by 
 immersion. 
 
134 Men of Might in India Missions 
 
 After an unavoidable and most vexatious delay, 
 Mr. and Mrs. Judson and Mr. Rice set sail for 
 the Isle of France. They arrived at Port Louis 
 on the 17th of January and learned with deep 
 sorrow that Mrs. Newell had been removed by 
 death on the 30th of November. 
 
 A month after the arrival of the party, Mr. 
 Newell embarked for Ceylon. While at the Isle 
 of France, it was decided that Mr. Rice should 
 return to the United States to try to enlist the 
 interest of the Baptist Churches of America in the 
 cause of foreign missions. Mr. and Mrs. Judson 
 took passage in a ship sailing to Madras and 
 from thence made their way to Rangoon where 
 they became the founders of the Burmah mis- 
 sion. 
 
 Messrs. Hall and Nott applied to Government 
 for leave to go to Ceylon, but their application 
 was not favourably received. Learning that a 
 new Governor, Sir Evan Nepean had arrived in 
 Bombay, and being further informed that he was 
 one of the Vice-presidents of the British and 
 Foreign Bible Society and entertained friendly 
 sentiments in reference to the establishment of 
 Christian missions in India, they decided, after 
 prayerful deliberation to make an attempt to 
 reach Bombay, hoping there to establish a 
 mission. 
 
 The way to the accomplishment of this desire 
 seemed opening before them, when they were 
 ordered to take passage in one of the ships of 
 
Gordon Hall 135 
 
 tHe fleet about to proceed to England. To do so, 
 they felt, would close the door against mission 
 work in India for a long time to come. As a 
 last resort, they appealed to the captain of the 
 " Commerce " bound for Bombay, for permission 
 to go on board his ship and await results. This 
 was granted and though the Captain reported 
 them as passengers, they were not disturbed ; and 
 great was their joy when they saw the homeward 
 bound fleet weigh anchor and put to sea. 
 
 Mr. Hall and Mr. and Mrs. Nott reached Bom- 
 bay on the nth of February, 1813, after a passage 
 of eleven weeks. Before the arrival of the mis- 
 sionaries, news had reached Bombay that war 
 had been declared between the United States and 
 Great Britain greatly increasing the embarrass- 
 ment of the situation. Sir Evan Nepean had re- 
 ceived intimation that it was the will of the Su- 
 preme Government that the missionaries should 
 be returned to England, but receiving from them 
 the assurance that their sole object in coming to 
 India was the promotion of Christian knowledge, 
 he was reluctant to enforce the order of Govern- 
 ment and therefore sanctioned a delay. 
 
 In September the missionaries received a letter 
 from Mr. Newell, who had settled in Ceylon after 
 the death of Mrs. Newell in the Isle of France, 
 urging them to join him. This they made an 
 attempt to do, but were compelled by an order 
 from the Governor to return to Bombay. On the 
 16th of December the much-tried missionaries re- 
 
136 Men of Might in India Missions 
 
 ceived official intimation from Sir Evan Nepean 
 that he was under positive orders to return them 
 to England, and on the 20th, they were notified 
 that passages had been provided for them on a 
 vessel which was to sail two days later. The mis- 
 sionaries felt that this was a most critical time 
 and, after earnest prayer for help and guidance 
 a final appeal was made to the Governor, not in 
 his official capacity only, but to him as a man 
 and a Christian. In impassioned language they 
 entreated him not to send away those commis- 
 sioned by the Church in the name of the Lord to 
 preach the Gospel among the heathen. 
 
 The reply to this appeal was an official notifica- 
 tion from Sir Evan, that he would await further 
 instructions from Calcutta. The Governor, in 
 the meanwhile was making earnest efforts on 
 behalf of the missionaries. When finally, official 
 notice was received from the Court of Directors, 
 that the missionaries would be allowed to remain, 
 should the Governor so approve, he lost no time 
 in communicating this decision to those who had 
 so long waited and prayed for an open door for 
 the entrance of the Gospel. To the official noti- 
 fication, Sir Evan added, " and I heartily wish you 
 success in your work." This favourable decision 
 had been brought about through the efforts of 
 the venerable Charles Grant, Chairman of the 
 Court of Directors, who had prepared an able 
 defence of the conduct of the missionaries. 
 
 Nearly two years had elapsed since the arrival 
 
Gordon Hall 137 
 
 of the missionaries and they now for the first 
 time had a feeling of permanence. The time, 
 however, had not been lost. Mr. Hall had ap- 
 plied himself with great diligence to the study 
 of the language and had made such progress that 
 soon after formal sanction to remain had been 
 granted, he began a translation of the Gospel of 
 Matthew into Marathi, the vernacular of that part 
 of India, and also a Harmony of the Gospels into 
 the same language. Of these early attempts at 
 translation Mr. Hall wrote, " We know that they 
 are very imperfect, but they are prepared for 
 daily use in instructing the people. We hand the 
 translations round in manuscript and read them to 
 the people in our excursions and in this way we 
 are able to detect errors and to ascertain whether 
 or not our version is intelligible and idiomatic." 
 Mr. Hall was soon able to speak to the people 
 in their own vernacular, though, of course, with a 
 stammering tongue. With his fellow-labourer, 
 Mr. Nott, he sought the people as they resorted 
 to their temples, in the market-places, in the vil- 
 lages, and wherever hearers could be found. Near 
 the close of his second year in Bombay, Mr. Hall 
 wrote in his diary, " I have spoken in six different 
 places and to more than one hundred persons to- 
 day " ; and again ; " in the course of the past week 
 have spoken to more than eight hundred persons. 
 Some listened attentively, some mocked, and tried 
 to divert attention from the preacher, or else to 
 make his message contemptible to those assem- 
 
,38 Men of Might in India Missions 
 
 bled." But the heroic toiler was never moved 
 ,'rom his steadfast purpose to make Christ known, 
 whether men would hear, or whether they would 
 forbear. " It is a part of a missionary's trials," 
 he wrote, " rightly to bear the impatience and 
 contradictions, insolence and reproaches of men 
 who are sunk to the lowest degradation both men- 
 tal and moral." 
 
 Not long after formal sanction had been given 
 to the missionaries to remain in India, Mr. Nott's 
 health became so seriously impaired that his phy- 
 sicians advised an early return to America, as the 
 only hope of restoration. This decision was a sore 
 trial not only to Mr. and Mrs. Nott, but to Mr. 
 Hall also. He was not, however, left alone after 
 the departure of Mr. Nott, as Mr. Newell joined 
 him from Ceylon. 
 
 To assist the missionaries in their work, a press 
 was obtained from Calcutta and this was made 
 available by the arrival in Bombay in November, 
 1816, of the Rev. Horatio Bardwell from America, 
 who had a practical knowledge of printing. In 
 any work undertaken, Mr. Hall manifested that 
 spirit of perseverance and determination which is 
 so essential to the successful conduct of every im- 
 portant enterprise. When the printing-press ar- 
 rived from Calcutta, several parts were wanting, 
 others were untrimmed and alterations were found 
 necessary ; but all difficulties were at length over- 
 come. Of this Mr. Hall wrote, " After so many 
 discouragements as our mission has experienced, 
 
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Gordon Hall 
 
 139 
 
 you will, no doubt rejoice with us in our being 
 able, through Divine Goodness, to commence the 
 delightful work of printing the Word of God in 
 the language of a numerous people." 
 
 The Gospel of Matthew was at once put to 
 press. In 1817, besides a Harmony of the Gos- 
 pels, the missionaries had translated the Gospels, 
 the Acts of the Apostles, and several of the Epis- 
 tles. They had also prepared several tracts and 
 as soon as possible, these were printed. 
 
 In December, 1816, Mr. Hall was united in 
 marriage to Miss Margaret Lewis, an English 
 lady who had spent several years in Bombay and 
 was familiar with the language of the people. He 
 now had a help-meet in the work which daily 
 grew in extent and importance. Besides preach- 
 ing to the heathen wherever and whenever oppor- 
 tunity offered, the missionaries did not neglect to 
 minister to those who though not ranking as 
 heathen were yet sadly in need of Christian in- 
 struction. On the morning of each Sabbath a 
 religious service was held for poor Europeans and 
 half-castes. They held also at their own dwelling 
 a service in English on the Sabbath and once a 
 month the Lord's Supper was administered. 
 
 Realising the great importance of bringing 
 under wholesome influences, the youth around 
 them, as soon as they felt secure in their position, 
 the missionaries established schools. At the close 
 of 1816 they had under their care an English 
 school of about forty pupils, and in their vernac- 
 
140 Men of Might in India Missions 
 
 ular schools about three hundred children were 
 gathered. In one of these schools there were 
 more than twenty Jewish children. In these chil- 
 dren the missionaries felt a deep interest and as 
 there was in Bombay a colony of Jews, they re- 
 solved to establish a separate school for Jewish 
 children. A Jew well acquainted with the Marathi 
 language was secured, and the pupils were taught 
 to read and write both Hebrew and Marathi. The 
 portions of Old Testament history contained in 
 the school-books which had been prepared by the 
 missionaries were full of interest to both teacher 
 and pupils as they related to the history of their 
 own people, to the patriarchs and prophets held 
 in veneration by the whole Jewish people. 
 
 The schools established by the mission eventu- 
 ally extended in a line about sixty miles along 
 the coast. Each school-room was in effect a 
 chapel where the missionaries preached the Gos- 
 pel to the whole neighbourhood, as the people 
 usually assembled whenever the missionaries 
 visited the schools. The parents manifested a 
 warm interest in the schools in which their chil- 
 dren received instruction and thus the mission ac- 
 quired an influence which could in no other way 
 have been secured. 
 
 Mr. Bardwell who had rendered valuable assis- 
 tance in connection with the establishment of the 
 printing-press suffered so seriously from the cli- 
 mate that in 1821, by the advice of his physicians, 
 
Gordon Hall 141 
 
 he returned to America, greatly to the regret of 
 his missionary associates. 
 
 Soon after the departure of Mr. and Mrs. Bard- 
 well for America, Mr. Garrett, a practical printer, 
 was transferred from Ceylon to Bombay and the 
 work of the press was not, therefore, long sus- 
 pended. This same year brought a great sorrow 
 to the mission in the death from cholera of the 
 beloved Mr. Newell. He was held in the highest 
 esteem and his death was regarded as a public 
 loss. 
 
 In 1822 a house for public worship was erected 
 in the city of Bombay for the use of the mission. 
 This building consisted of two stories, the upper 
 one being used as a chapel and the lower one for 
 the press, while the verandas were utilised for 
 schools. 
 
 The translation of the whole New Testament 
 into Marathi had now been completed, the print- 
 ing establishment had been enriched with new 
 and improved type and the British and Foreign 
 Bible Society had presented one hundred reams 
 of paper to the mission to be used in printing 
 the Marathi edition of the New Testament. To 
 improve the service of song in Divine worship 
 the missionaries had adapted the most appropriate 
 native tunes to hymns in the vernacular which 
 they had themselves prepared. 
 
 In November, 1824, Mr. Hall undertook a 
 fatiguing tour to the highlands East of Bombay, 
 
142 Men of Might in India Missions 
 
 for the double purpose of preaching the Gospel 
 and ascertaining if a place might v not be found on 
 the mountains to be used as a convalescent station 
 for disabled missionaries and their families. The 
 place he had in view was Mahabaleshwar, on the 
 Ghauts, 4,500 feet above the sea and distant from 
 Bombay about one hundred and forty miles ; and 
 at this place he found excellent water and a fine 
 climate. Thirty years after this preliminary vis : t 
 of Mr. Hall, the mission made Mahabaleshwar 
 a sanitary station and the place is now a favourite 
 retreat for the European residents of Bombay in 
 the hot weather and after the rains. 
 
 In July, 1825, Mr. Hall felt constrained for 
 reasons of health to send Mrs. Hall and their two 
 boys to America. Passages were engaged for the 
 party on the brig " Ann." The day before she 
 expected to sail, Mrs. Hall wrote, " I entreated 
 my dear husband to accompany us. His reply 
 together with the affectionate and solemn expres- 
 sion of his countenance I can never forget. My 
 dear Margaret, he said, do you know what you 
 ask? I am in good health. I am able to preach 
 Christ to the perishing souls around me. Do 
 you think I should leave my Master's work and 
 go with you to America ? Go, then, with our sick 
 boys. I will remain and pray for you all and 
 here labour in my Master's cause." 
 
 Mrs. Hall embarked with her children on the 
 31st of July, 1825. Mr. Hall accompanied them 
 out of the harbour and returned in the pilot boat. 
 
Gordon Hall 143 
 
 Two months after the departure of Mrs. Hall, 
 a meeting was held composed of delegates from 
 the following missions, named in the order in 
 which they were established: of the American 
 Board in Bombay, of the London Society in 
 Surat, of the Church Missionary Society in Bom- 
 bay, of the London Society in Belgaum, and of 
 the Scottish Missionary Society in the Southern 
 Konkan. This meeting was held for the pur- 
 pose of forming a missionary Union. Mr. Hall 
 delivered the opening sermon from Romans i. 16. 
 The sessions were held in the American Mission 
 chapel. " What a contrast," wrote Mr. Hall; 
 " was this glad occasion to my situation in 1813-14 
 when I was practically a prisoner and under sen- 
 tence of transportation from the land, when not 
 a single mission in this part of India had been 
 established. I was now a patriarch among the 
 missionary brotherhood, none so old in years and 
 missionary labours." 
 
 Mrs. Hall and her youngest son arrived in 
 Salem, Mass., on the 18th of November; but the 
 mother was sad of heart for on the 25th of Oc- 
 tober the body of the elder son had been com- 
 mitted to the deep. The heavy tidings of the death 
 of this beloved child did not reach the father to 
 cause grief to his already over-burdened heart, 
 for before letters arrived from America bearing 
 the sorrowful news, Mr. Hall had been laid in his 
 grave. 
 
 In 1823, the Rev. Edmond and Mrs. Frost sailed 
 
144 Men of Might in India Missions 
 
 from America to join the missionary workers in 
 Bombay. The brethren felt that Mr. Frost was 
 indeed a man sent from God and they trusted 
 that when fully equipped for work he would be a 
 tower of strength ; but in two years after his ar- 
 rival, he was removed by death. In a letter to 
 Mrs. Hall, referring to this event, Mr. Hall wrote, 
 " I never before was permitted to witness so much 
 of the support of religion and the preciousness 
 of a Saviour to a dying Christian." Again he 
 wrote, " Since the death of brother Frost our 
 mission engagements have pressed upon me with 
 uncommon severity and all are suffering more or 
 less for want of more help." 
 
 On the ist of February, 1826, Mr. Hall pre- 
 pared a circular letter which was printed at the 
 mission press, to be forwarded to Christian friends 
 in various parts of America, and which reached 
 his native land with the tidings of his death. It 
 was an impassioned plea for more labourers. 
 After speaking of the needs of the great peninsula 
 of India, he pleaded eloquently and forcibly for 
 the 12,000,000 souls, around them. " It is 
 enough," he said, "to know that they are your 
 brethren, that they are idolaters and in ignorance 
 of their Maker and Redeemer, and that you can, 
 if you will, send them the Gospel. * * What 
 will you do ? I will endeavour as God shall enable 
 me, so to labour here on the spot, that the blood 
 of these souls shall not be found in my skirts. 
 * * I will endeavour as a watchman at my post, 
 
Gordon Hall 145 
 
 faithfully to report what I see. Woe is me if I 
 proclaim not the wants of this people." 
 
 A month after this appeal was written, Mr. 
 Hall entered upon his last missionary tour. He 
 was anxious at this time to visit two populous and 
 important cities a hundred miles or more from 
 Bombay, Treembukeshwar and Nasick. 
 
 Two Christian lads who had for some time 
 lived in the mission families in Bombay, accom- 
 panied Mr. Hall. On the tenth day after leaving 
 Bombay, Treembukeshwar was reached ; Mr. Hall 
 found the people in great consternation on ac- 
 count of the appearance of cholera in their midst. 
 He remained three or four days with the terror- 
 stricken people administering medicines to the 
 sick, distributing books and preaching the Gospel 
 wherever he could find any willing to listen to his 
 message. He then went on to Nasick and here 
 too he found the cholera raging, more than two 
 hundred dying on the day following his arrival. 
 Among the distressed inhabitants, the patient, 
 sympathetic missionary moved like an angel of 
 mercy until he had nearly exhausted his supply 
 of medicines, his books and his strength for 
 preaching the Gospel. On the morning of the 8th 
 of March, weary and sore of heart, Mr. Hall 
 turned his face toward Bombay. About 10 o'clock - 
 in the evening he reached Doorlee-D'hapoon, 
 thirty miles from Nasick. There was no hos- 
 pitably open door to receive the weary traveller 
 and no friendly voice to welcome him, but he was~ 
 
146 Men of Might in India Missions 
 
 glad to reach a place where he might rest. He 
 spread his mat in the veranda of a heathen temple 
 by the wayside and covering himself with a 
 blanket tried to sleep. Chilled by the wind, he 
 rose and sought a less exposed resting-place. In 
 this he succeeded, but as the place was occupied 
 by two sick men, one of whom soon died, Mr. Hall 
 returned to the temple veranda. 
 
 About four o'clock on the following morning, 
 unrefreshed, Mr. Hall roused the two lads who 
 had been his companions and began making ar- 
 rangements for continuing the journey, when he 
 was seized with cholera. So sudden and so vio- 
 lent were the spasms that the stricken man fell 
 helpless to the ground. The terrified lads laid 
 their loved friend and teacher on his mat. Mr. 
 Hall then prepared and attempted to swallow a 
 small quantity of medicine which he had put 
 aside in case of need, but this was immediately 
 rejected. He then told his attendants that he 
 should not recover and with surprising calmness 
 proceeded to give directions to the lads concern- 
 ing his watch and other things in his possession 
 and also as to the disposition of his body. He 
 assured the weeping lads that he should soon be 
 with Christ. He exhorted the heathen who had 
 gathered about him to forsake the idols in which 
 they trusted and to put all their trust, in Jesus, 
 the only Saviour. He then prayed very fervently 
 for the dear absent ones of his own household, 
 for his missionary associates and for the heathen 
 
Gordon Hall 147 
 
 around him. This prayer ended, the sufferer 
 thrice repeated " Glory to Thee, O God ! " and 
 yielded up his spirit. 
 
 His illness had lasted only eight hours. The 
 lads at once began to carry out the instructions 
 they had received concerning the burial. With 
 much difficulty they procured a place for a grave. 
 Into this, when prepared, wrapped in his blanket 
 and coffinless, with blinding tears and trembling 
 hands the boys lowered the body. The grave was 
 then filled and in his lonely resting-place, the loved 
 teacher was left. 
 
 " Strange olive brows with tears were wet, 
 
 As a lone grave was made 
 And there, 'mid Asia's arid sands, 
 
 Salvation's herald laid. — 
 But bright that shroudless clay shall burst 
 
 From its uncoffined bed, 
 When the Archangel's awful trump 
 
 Convokes the righteous dead." * 
 
 Though so early taken, for at the time of his 
 death Mr. Hall was but forty-two years of age, 
 he had done a great work, since to him more than 
 to any other one individual, was due the establish- 
 ment of the first Protestant mission on the western 
 coast of India. For such a work he was eminently 
 fitted. A combination of good qualities made him 
 a superior man. His piety was fervid and burned 
 with a steady flame. He had persevering indus- 
 
 * L. H. Sigourney. 
 
148 Men of Might in India Missions 
 
 try, sobriety of judgment and great decision of 
 character. 
 
 As we see from the earnest and eloquent appeal 
 to Christians in America on behalf of the un- 
 evangelised in heathen lands which Mr. Hall 
 wrote but a short time before his death, in the 
 infancy of missions as now, the Christian people 
 at home expected of their representatives abroad 
 a degree of self-sacrificing devotion which they 
 were unwilling to apply to themselves. From this 
 appeal the following is quoted : " The churches 
 now as in all former ages, deem it right and 
 highly commendable for some of Christ's disciples 
 to renounce all prospects of worldly emolument 
 and ease, to commit themselves and their families 
 if they have any, under Providence, into the hands 
 of charity, — to forego the comforts and endear- 
 ments of civilised society and Christian friends, 
 to brave every danger, whether from the raging 
 billows of the ocean, the sickly climate, or the 
 sanguinary barbarian and to meet death in what- 
 ever time, place or form it may be allotted them, 
 — and all this for the sake of preaching Christ to 
 the heathen. By approving and, as is the fact, 
 requiring this of their missionaries, they do virtu- 
 ally bind themselves to make corresponding sacri- 
 fices and exertions to the same end. I am not 
 pleading that missionaries should be eased of their 
 burdens or alleviated in their sacrifices. No, I 
 plead with Christians that they would act con- 
 sistently, J entreat them to behold in what they 
 
Gordon Hall 149 
 
 require of their missionaries, the measure of their 
 own duty to Christ and to the heathen. Until a 
 principle of action more commensurate with other 
 duty enjoined, is adopted and the work of evan- 
 gelising the heathen is more equally shared 
 among Christians generally, as was the fact in 
 the first ages of the church, we have no good 
 reason to expect that the world will be con- 
 verted." 
 
 In reference to the powerful appeals sent to 
 Christian lands by Mr. Hall and his colleagues, an 
 English writer says, " They served to keep alive 
 and extend in America and even in England, the 
 principle and spirit of missions to the heathen, 
 which led in a few years to the diffusion of the 
 Gospel from the Western world to all parts of 
 the globe and gave promise of abounding more 
 and more until the whole world shall be full of 
 the knowledge and glory of the Lord. Through 
 these eloquent and forcible appeals, those early 
 labourers though dead, yet speak to us. The 
 manifold blessings from above which rested on the 
 several branches of their operations, tended to en- 
 courage others to enter upon the same field of 
 labour and in some measure prepared their way." 
 
VI 
 
 CHARLES T. E. RHENIU1S 
 
 1814-1838 
 
 Outside of India the name of Rhenius is not 
 widely known, yet he was a missionary of great 
 eminence. Of him, the late Bishop Caldwell, him- 
 self in the front rank of modern missionaries, 
 wrote, " He occupied the foremost position among 
 missionaries, not only in Tinnevelly where he 
 laboured from 1820 to 1838, but in Southern India 
 during the whole of his Indian life, and the ques- 
 tion is, whether his name is not entitled to oc- 
 cupy the principal place in the list of the various 
 Societies since the time of Schwartz ; that is, dur- 
 ing the whole of the present century. He was 
 one of the ablest, most clear-sighted, practical 
 and zealous missionaries that India has ever seen. 
 He was a man of great administrative power, fer- 
 vent missionary zeal, an excellent preacher and 
 speaker in the vernacular, as well as a writer of 
 unusual merit, and one of the hardest and most 
 continuous workers with which India has been 
 blest." 
 
 150 
 
Charles T. E. Rhenius 151 
 
 Charles Theophilus Ewald Rhenius was born 
 on the 5th of November, 1790, at the fortress 
 Graudens, in the province of West Prussia. His 
 father, an officer in the Prussian army, died when 
 this son was six years old. Until his fourteenth 
 year, Charles remained at home in the care of his 
 mother. Three years were then spent in the office 
 of an uncle who held a civil appointment under 
 Government. When seventeen years of age, the 
 youth went to reside with a childless uncle. " I 
 was received with the love of a father and enjoyed 
 the rights of a son," wrote the young man of his 
 reception and residence with this relative. The 
 year in which Charles entered the home of this 
 uncle was memorable as being that in which he 
 was directed to a knowledge of divine things. 
 From this time, it became his earnest desire to 
 follow the leadings of the Master. 
 
 The perusal of missionary publications turned 
 his thoughts to the work of a missionary abroad, 
 and in his uncle he found a sympathetic friend 
 and a wise counsellor. In 1810, Mr. Rhenius en- 
 tered a seminary in Berlin which had but a short 
 time before been established for preparing young 
 men for entering upon missionary work. Paying 
 a visit to his mother on his way to Berlin, he told 
 her that he was going to study theology, but said 
 nothing of his desire to become a foreign mission- 
 ary. The mother-heart, however, took alarm for 
 when the time for parting came, she said with 
 tears, " Charles, only do not go over the sea." 
 
152 Men of Might in India Missions 
 
 " But what, dear mother, am I to do, should the 
 Lord so order it," was his reply. 
 
 His course of preparatory study completed, Mr. 
 Rhenius was ordained at Berlin as a minister of 
 the Established Church of Prussia, the Lutheran 
 Church, on August 12th, 1812. More than a 
 year was then spent in England, a part of this 
 time under the roof of the Rev. Thomas Scott, 
 a further preparation for the work upon which 
 he expected to enter. 
 
 On the 4th of February, 1814, in company with 
 Mr. Schnarre, also under appointment as a mis- 
 sionary, Mr. Rhenius left London for Portsmouth 
 en route for India. Madras was reached on the 
 fourth of the following July. On the 20th of the 
 same month the two missionaries left Madras for 
 Tranquebar. Here Mr. Rhenius remained until 
 January of the following year, engaged in the 
 study of the language. He then returned to 
 Madras, as the Church Missionary Society, under 
 whose auspices he was labouring, desired to estab- 
 lish a mission at the Capital of Southern India. 
 
 On his settlement in Madras, Mr. Rhenius be- 
 gan to make use of the knowledge he had acquired 
 in the vernacular, while at the same time con- 
 tinuing his studies. He found his first field of 
 labour in the garden in which his dwelling-house 
 was situated, as within the inclosure was a place 
 of heathen worship, to which persons in the 
 vicinity resorted. He soon opened a school for 
 boys, as he regarded the instruction of the young 
 
Charles T. E. Rhenius 153 
 
 as a very important department of missionary 
 work. He introduced portions of Scripture as 
 reading-lessons, and required the pupils to com- 
 mit to memory the ten commandments. 
 
 When Mr. Rhenius had been less than two years 
 in the country, he was asked to undertake the re- 
 vision of the Tamil Scriptures. Though evincing 
 great talent in the acquisition of the language, he 
 was by no means fully equipped for such a work, 
 and it was twelve years before his version of the 
 New Testament, which was in reality a new trans- 
 lation, rather than a revision, issued from the 
 press. At his death, after a residence of twenty- 
 four years in India, the Old Testament was left 
 unfinished. 
 
 In 1817 a church was organised. The number 
 of schools had increased, and from the pupils in 
 these schools, the most promising were selected 
 and received special training, with the view of 
 fitting them to become teachers. Mr. Rhenius 
 in the first instance prepared his Tamil grammar 
 for use in these normal schools. 
 
 In the summer of 18 17, Government sanctioned 
 the erection of a church in the city of Madras 
 for the worship of the Tamil congregation, but 
 some of the more bigoted Hindus, alarmed at the 
 progress Christianity was making, presented a 
 petition, praying the Government to withdraw 
 the permission granted for the building of a 
 church in the city. Fearing the consequences of 
 a conflict with the people, the English authorities 
 
154 Men of Might in India Missions 
 
 returned a favourable answer to this petition. 
 Though greatly disappointed, Mr. Rhenius was, 
 not cast down by the turn affairs had taken, and 
 continued to labour with his accustomed zeal. To 
 his other engagements he added touring in the 
 district, in order to reach those who might not 
 otherwise be made acquainted with the Gospel 
 message, and also to visit the schools which had 
 been established among the rural population. He 
 began also a regular system of instruction for the 
 teachers, assigning to each a portion of Scripture 
 which he was expected to study and upon which 
 he was required to pass an examination. 
 
 In the autumn of 1818 a society was organised 
 by Mr. Rhenius, comprising Christians of all 
 classes, Europeans and natives of the country, 
 and called the Religious Tract Society of Madras. 
 This was the beginning of a very important en- 
 terprise, the usefulness of which has increased 
 from year to year. 
 
 The Roman Catholic missionaries of South 
 India claimed a large number of adherents, and 
 these were not required to renounce caste. The 
 first Protestant missionaries to India did not toler- 
 ate caste, but their successors in the Danish Tran- 
 quebar Mission, while protesting against caste as 
 an unhallowed institution and opposed to the spirit 
 of Christianity, did not require their converts at 
 once and utterly to renounce caste, trusting that 
 when imbued with the spirit of the Gospel they 
 
Charles T. E. Rhenius 155 
 
 would voluntarily relinquish it. But unhappily 
 these hopes had not been realised. Mr. Rhenius 
 resolved therefore in the beginning of his career 
 as a missionary to set his face steadfastly against 
 this giant foe to the advancement of the Re- 
 deemer's kingdom. 
 
 During the year 1 819, he and his fellow-labour- 
 ers .had much cause for gratitude in the fact that 
 the hostile feeling in the minds of some of the 
 influential natives of Madras had so far abated 
 that the objections hitherto raised against the 
 erection of a Christian church in the city, were 
 withdrawn, and on the 30th of June the corner- 
 stone of the house of prayer was publicly laid, 
 and the work went forward unopposed. 
 
 After six fruitful years spent in Madras, Mr. 
 Rhenius was appointed to a new field, the province 
 of Tinnevelly, four hundred miles south of 
 Madras, and here he was to do a great work for 
 India. 
 
 Palamcotta, the headquarters of the Govern- 
 ment of this province, had been visited by Mr. 
 Schwartz in 1778, and he had baptised the widow 
 of a Brahmin, who had been one of the servants 
 of the Rajah of Tanjore. This woman had applied 
 for baptism while living in Tanjore, but on ac- 
 count of her manner of life at the time, the mis- 
 sionary felt that he could not administer the rite. 
 Now she seemed a true disciple of the Lord. This 
 woman's subsequent life adorned her profession, 
 
156 Men of Might in India Missions 
 
 and of her own means she contributed largely 
 toward the erection of the first Christian church 
 in Palamcotta. Two years after this visit of Mr. 
 Schwartz, a church of forty members was organ- 
 ised. Schwartz paid a second visit to Palamcotta 
 in 1785, remaining several weeks and preaching 
 twice and sometimes thrice daily. When he re- 
 turned to his labours in Tan j ore he left to shep- 
 herd the church, then numbering eighty persons, 
 his faithful catechist Satthianadhan. European 
 missionaries were sent to Tinnevelly from time 
 to time, but none remained for a very long period. 
 In 18 16 there was sent to Palamcotta as garri- 
 son chaplain to the European troops, the Rev. 
 James Hough, a man " who like Henry Martyn, 
 united to the official duties of a chaplain, a volun- 
 tary devotion to the duties of a missionary." Mr. 
 Hough found at this time in the province of Tin- 
 nevelly over three thousand persons bearing the 
 Christian name. These Christians had been under 
 the superintendence of the missionaries in Tan- 
 jore, and were connected with the Society for the 
 Propagation of the Gospel. When Mr. Rhenius 
 was transferred from Madras to Tinnevelly, he 
 was requested by the missionaries of Tanjore, to 
 undertake the superintendence of these sheep 
 without a shepherd, in connection with his work 
 for his own society. The new mission soon out- 
 stripped the old, and at the close of his connec- 
 tion with the Church Missionary Society, after 
 sixteen years of labour, the number of those gath- 
 
Charles T. E. Rhenius 157 
 
 ered out from the heathen and enrolled under his 
 pastoral care was above 10,000. 
 
 He reached the field where he was to labour 
 with such signal success, on the 7th of July, 1820, 
 and in the October following he was joined by his 
 friend and co-labourer in Madras, the Rev. B. 
 Schmid. The two ardent missionaries, full of 
 faith, entered upon a most energetic crusade 
 against the powers of evil. To the heathen the 
 Gospel was preached, not only in the large towns 
 of Tinnevelly and Palamcotta, but in the sur- 
 rounding villages; and schools were established. 
 
 Though engaged in a multiplicity of labours, 
 Mr. Rhenius continued the work of translating 
 the Scriptures into Tamil. He also prepared a 
 Harmony of the Gospels, a work which has been 
 extensively used in South India. Mrs. Sher- 
 wood's " Indian Pilgrim," which had been trans- 
 lated from English into Tamil was carefully re- 
 vised by Mr. Rhenius. He found time, in the 
 midst of an exceptionally busy life, to prepare 
 several tracts, in English and in the vernaculars. 
 A training school was established for the more 
 thorough education of those who gave promise 
 of being useful among their fellow-countrymen as 
 teachers or catechists. As converts multiplied 
 from among the heathen and congregations were 
 formed, all, even those receiving the smallest in- 
 come were taught to contribute toward the build- 
 ing and the repairs of the house of worship, oil 
 for the lamps and other congregational expenses. 
 
158 Men of Might in India Missions 
 
 At Tinnevelly, as in Madras, a Religious Tract 
 Association was formed, and the results were 
 highly encouraging. 
 
 During the Christmas season of 1823, one hun- 
 dred and forty persons arrived in Palamcotta from 
 out-lying villages, some of them distant twenty- 
 five or thirty miles from the central station, ap- 
 parently with the single desire to hear the Word 
 of the Lord, having brought with them a four 
 days' supply of food, that they might be charge- 
 able to no one. 
 
 During the tour undertaken early in the year 
 1825, Mr. Rhenius baptised twenty persons in one 
 village who had previously been under instruc- 
 tion. In an adjoining village visited on the same 
 day in which these baptisms had taken place, al- 
 most all the inhabitants of the village were found 
 assembled before the village temple. They ex- 
 pressed a desire to place themselves under Chris- 
 tian instruction, and in proof of their sincerity 
 agreed to break down the wall in the middle of 
 their temple and provide the room thus enlarged 
 with windows, to serve as a place for Christian 
 worship. Nor was this an isolated instance. 
 
 During the summer of this year Mr. Rhenius 
 made a list of the villages in which there were 
 Christians. In ninety villages there were 838 
 families under Christian instruction, comprising 
 more than 3,000 souls. Of the responsibility en- 
 tailed by such an ingathering, he wrote, " The 
 instruction of these souls is of paramount im- 
 
Id 
 J 
 
 CM 
 
 w 
 
 H 
 W 
 
 o 
 < 
 
Charles T. E. Rhenius 159 
 
 portance. Those who have embraced Christianity 
 have received no favour, unless it be a favour 
 to be regarded and protected as well as the heathen 
 community." 
 
 On the 3rd of January, 1826, the foundation- 
 stone of a house of worship was laid in Palam- 
 cotta. The work was rapidly pushed forward and 
 on the 26th of the following June, the completed 
 edifice was solemnly dedicated to the worship of 
 God. The work in the district continued to grow, 
 and at the end of 1829 there were more than 
 6,000 under Christian instruction. The number 
 of schools had increased to 43. With the opening 
 of each year a dedicatory service was held when 
 the people from the villages, near and remote, as- 
 sembled at Palamcotta. The mercies of the year 
 just closed were gratefully acknowledged, and 
 fervent prayers were offered for a continuance of 
 these mercies for the coming year. 
 
 There was thus maintained a bond of union 
 between the parent church and the converts from 
 the out-lying villages. Differences were adjusted 
 on these occasions, the timid were encouraged 
 and the perverse and the careless were, in many 
 instances, led to turn from the error of their ways 
 and to walk in newness of life. 
 
 The year 1832 was one long remembered in 
 Tinnevelly because of the severe drought' and 
 consequent famine, as well as for the ravages of 
 cholera. To foster the spirit of self-help, a poor 
 fund had been established, in connection with the 
 
160 Men of Might in India Missions 
 
 Christian congregations. In this time of distress 
 the amount raised for this fund, by the people of 
 the country, was augmented by liberal gifts from 
 the European residents of Palamcotta. Among 
 the famine and cholera stricken people, Mr. 
 Rhenius moved like an angel of mercy. We find 
 him in the midst of his trying labours at this 
 time preparing a tract on cholera. " The heathen 
 in this awful time are mad with their idols," wrote 
 Mr. Rhenius. Accordingly a tract ort idolatry 
 which had just come from the press was widely 
 circulated both in Tinnevelly and in the district. 
 
 In the year 1833, the Rev. Joseph Wolff, the 
 celebrated missionary to the Jews, visited Palam- 
 cotta, and in his volume entitled " Researches and 
 Missionary Labours," thus alludes to this visit: 
 The congregation from among the heathen at 
 Tinnevelly, amounted to 10,694 souls, comprised 
 in 3,075 families, living in 238 villages and in- 
 structed in the Word of God by 109 catechists. 
 Of this number, 2,086 are baptised, the rest are 
 candidates for baptism. There are 111 schools. 
 In these schools all the pupils receive Christian 
 instruction. 
 
 Of Mr. Rhenius, Mr. Wolff says, " The great- 
 est missionary, I believe, who has ever appeared 
 since the times of the Apostles, more enterpris- 
 ing, more bold and more talented than even 
 Schwartz himself." 
 
 The majority of the people in the rural dis- 
 tricts, on becoming Christians, remained in the 
 
Charles T. E. Rhenius 161 
 
 same villages where they had lived as heathens; 
 but when the band was small or at so remote a 
 distance from the central station, that it was 
 difficult properly to instruct the converts, or to 
 exercise Christian discipline, separate Christian 
 communities were formed in more convenient lo- 
 calities. For this purpose land was purchased, 
 generally at a very trifling cost, and those who 
 forsook idolatry, were formed into a Christian 
 community, a catechist was appointed, a school 
 opened and a little chapel or house of prayer 
 erected, usually jointly by the people and the 
 society. At an early hour in the morning, the 
 villagers were assembled for prayer, after which 
 they went forth to their daily labour. In the 
 evening they again assembled for instruction. 
 Prayer was offered, a hymn of praise sung, and 
 they then returned to their homes. 
 
 As the number of Christian villages increased, 
 an Association was formed under the title of the 
 Native Philanthropic Society, having for its ob- 
 ject primarily the rendering of assistance to the 
 poorer Christian natives in their temporal affairs, 
 such as the acquisition of land, the building of 
 school and prayer-houses, and thus relieving the 
 foreign missionary from such cares. 
 
 A Friend-in-Need Society was established and 
 each district was expected to care for its own 
 poor. There was also a Widows' Fund Society, 
 for relieving needy widows of catechists and 
 school-masters. 
 
1 62 Men of Might in India Missions 
 
 In 1835 a Native Missionary Society was or- 
 ganised for the maintenance of catechists who 
 might be sent outside the bounds of the province. 
 The missionary prayer-meeting was full of life 
 and interest. In these meetings not only the work 
 in which the people themselves were engaged, 
 was remembered, but prayer was offered for 
 Christian work in all lands, and with the aid of 
 a map before the audience, a definite idea was 
 given of the work in progress throughout the 
 world, as well as of the regions yet untouched by 
 the Gospel. "Almost every social meeting," wrote 
 Mr. Rhenius, " becomes a missionary meeting, 
 when missionary matters are communicated, dis- 
 cussed and consulted about." 
 
 The great activity of Mr. Rhenius, inspired by 
 an ardent love for souls and zeal for the Master's 
 service, accompanied by a marvellous power of 
 influencing others, together with the self-denying 
 labours of several like-minded coadjutors, had 
 been greatly blessed of God. Great numbers of 
 the people of the country, through these labours, 
 had been led to embrace Christianity. A large 
 body of native teachers, chiefly trained by Mr. 
 Rhenius and labouring under the direction and 
 control of himself and his brother missionaries, 
 were helping forward the work. Several of the 
 catechists, in the judgment of the missionaries, 
 were worthy of ordination. Though labouring in 
 connection with the Church Missionary Society, 
 Mr. Rhenius, as a Lutheran clergyman, naturally 
 
Charles T. E. Rhenius 163 
 
 desired to ordain the men he had trained accord- 
 ing to the order of the Lutheran Church, plead- 
 ing as a precedent the practice of the missionaries 
 working under the auspices of the Society for 
 the Propagation of the Gospel in Tanjore, who 
 had themselves ordained native catechists. But 
 to such a course the Church Missionary Society 
 declined to give consent, calling attention to the 
 fact that the ordinations which had been sanc- 
 tioned in connection with the work in Tanjore, 
 had taken place before the establishment of the 
 Episcopate in India, while there was at this time 
 a Bishop of their own church in the country. 
 
 In consequence of these differences, in May, 
 1835, Mr. Rhenius decided, for the sake of peace 
 to leave the field where his labours had been so 
 greatly blessed, and establish an independent mis- 
 sion elsewhere. With a heavy heart he left his 
 beloved Tinnevelly. But he was not long in de- 
 ciding that he had acted unadvisedly in withdraw- 
 ing, and at the earnest solicitation of many who 
 had been led to Christ through his instrumentality, 
 he decided to return. The property which had 
 been acquired, he felt belonged properly to the 
 Church Missionary Society, but the people gath- 
 ered from among the heathen through the bless- 
 ing of the Lord upon his labours, and the labours 
 of his missionary associates, had, he was con- 
 vinced, a peculiar claim upon him. 
 
 When he decided to leave Tinnevelly, his mis- 
 sionary colleagues, sympathizing with his views 
 
164 Men of Might in India Missions 
 
 also severed their connection with the Society. 
 On the return of their leader to his former field, 
 these brethren rallied around him, and a large 
 company of those who had been led to Christ 
 through their instrumentality, threw in their lot 
 with their beloved spiritual fathers. A separate 
 mission was then formed, known as the German 
 Evangelical Mission. 
 
 The new Society provided for their use other 
 places of worship, and so great was the personal 
 influence of Mr. Rhenius, and so highly was he 
 held in esteem as a man of God and a labourer 
 of almost unexampled zeal and devotion, that he 
 was able to carry on every department of the mis- 
 sion, involving the pecuniary support of his three 
 European colleagues, as well as his own, as con- 
 tributions flowed into the treasury from European 
 friends in every part of India, and from various 
 parts of the world, America not excepted. 
 
 During this period, which was in some respects, 
 exceedingly trying, he continued his literary la- 
 bours finding peculiar pleasure in the translation 
 of the Sacred Scriptures into Tamil. His Tamil 
 grammar, a work upon which he had long been 
 engaged, was also completed and put to press. 
 In his evangelistic labours, as hitherto, the Lord 
 greatly blessed him causing his heart to rejoice 
 as multitudes " turned from the worship of dumb 
 idols, to serve the living God." 
 
 But the man hitherto so strong to labour began 
 now to manifest unmistakable signs of physical 
 
Charles T. E. Rhenius 165 
 
 weakness. His cares during the whole of his 
 missionary career had been heavy and his labours 
 unremitting. Since he entered India as a mis- 
 sionary, in the summer of 1814, he had not left 
 the country even for a day, nor had he taken ad- 
 vantage of a change to the cooler and more salu- 
 brious climate of the mountains, doubtless a mis- 
 take, as with some degree of relaxation his valu- 
 able life might probably have been much pro- 
 longed. 
 
 On the 9th of May, 1838, he wrote in his 
 journal, " This evening had the Lord's Supper. 
 1 am not well. The heat is very great." This 
 was the last entry made. A letter to a friend 
 in Europe was begun three days later, but was 
 left unfinished. His active work for the Master 
 was ended, and on the 5th of June, he passed 
 away. His sun went down while it was yet day, 
 for at the time of his death he had not completed 
 his forty-eighth year. Twenty-four years of his 
 life had been spent in India. He was carried to 
 his grave amid great lamentation. His body rests 
 in a quiet spot not far from the church which he 
 built in Palamcotta and in which a large Chris- 
 tian congregation still meets on each Lord's day 
 for divine worship. " He rests from his labours, 
 but his works do follow him." His Tamil writ- 
 ings may be looked upon as a legacy of no mean 
 value, to the Christian Church of South India. 
 
 In no part of the great Indian peninsula, is 
 missionary work in a more advanced state than 
 
1 66 Men of Might in India Missions 
 
 in Tinnevelly, and the work in this most interest- 
 ing field is still carried on, on the lines laid down 
 by Mr. Rhenius, more than half a century ago. 
 The Tinnevelly missions are in a great measure 
 indebted to this wise master-builder for the pro- 
 gressive element apparent in their history. The 
 practice he introduced, of assembling the people 
 of every Christian village morning and evening 
 for united prayer, in the church or prayer-house, 
 a practice which prevails to this day throughout 
 the missionary congregations of the Church of 
 England in Tinnevelly and which has gradually 
 extended to other missions in South India, and 
 the various societies which he organised which 
 still continue to bind together the congregations 
 and to lead them to care for the needy and to 
 labour for the extension of the Redeemer's King- 
 dom, are memorials of his wise policy and saga- 
 cious forethought. 
 
VII 
 
 JOHN SCUDDER 
 
 1819-1855 
 
 A century ago a small boy, destined in after 
 life to become famous in the annals of missions 
 in India, might frequently have been seen run- 
 ning along the streets of Freehold, New Jersey, 
 a look of great seriousness on his baby face, as 
 he was bent on some errand of mercy. From a 
 merry game he would turn with alacrity to help 
 any one in distress. The little fellow was one 
 day seen drawing a heavy rail along the street. 
 " John what are you going to do with that ? " 
 asked a gentleman who knew the boy. 
 
 " I am taking it to Miss Becky, who has no 
 fire," answered the child, as he hurried forward 
 on his benevolent errand. The boy who thus 
 early manifested an interest in the welfare of the 
 needy and distressed, was John Scudder. He 
 was born in Freehold, New Jersey, on the 3rd 
 of September, 1793, and by his pious parents was 
 dedicated to God at his birth. The boy was 
 amiable and obedient, and had a conscientious re- 
 gard for truth. 
 
 167 
 
1 68 Men of Might in India Missions 
 
 " John seemed always possessed of a Christian 
 temper," said his mother, when reference was 
 made to the beginning of his Christian life. 
 
 Diligent in study, the youth was early prepared 
 to enter college. Princeton was the choice made 
 for him by his parents, and he entered with zest 
 upon his college work. Among the students he 
 found few who sympathized with him in his re- 
 ligious aspirations, but this only served to make 
 him more faithful in trying to lead his fellow- 
 students to Christ. 
 
 A young man who entered Princeton college 
 but four months before young Scudder's gradua- 
 tion, in a letter to Mr. Scudder's father, gave this 
 account of his first interview with his son. He 
 was sitting one evening, soon after he entered the 
 college, in a room with some of his classmates, 
 when a young man called who was introduced to 
 him as Mr. Scudder. He tarried only a moment, 
 but before leaving turned to the stranger, and in 
 a most cordial manner, said, " I'll be happy to see 
 you at No. 47." 
 
 Returning to his lonely room the young stran- 
 ger thought of Mr. Scudder's hearty invitation, 
 and with the conviction that the companionship 
 of such a man would be a benediction, he turned 
 his steps at once toward No. 47. He found Mr. 
 Scudder surrounded by his books, and at once 
 frankly told him why he had so promptly ac- 
 cepted his invitation. He was not religious, he 
 said, but he desired to form the acquaintance of 
 
John Scudder 169 
 
 those who were professedly so. Instantly Mr. 
 Scudder arose, his fine face aglow, and grasping 
 the hand of his visitor said, " That's right. Stand 
 by that and you will never regret it." This was 
 the beginning of a warm friendship, through 
 which the young student was led to decide for 
 Christ. 
 
 At the completion of his college course, Mr. 
 Scudder's thoughts were turned toward the sacred 
 ministry ; but finding that his father did not cor- 
 dially acquiesce in this choice, he relinquished his 
 desire in favour of the profession of medicine, 
 feeling that, as a Christian physician, he could 
 serve his Master not less truly, than as a minister 
 of the Gospel. 
 
 He graduated at the Medical College in New 
 York in May, 181 5. Being prepared now to 
 enter upon the practice of his profession, he made 
 his location a subject of earnest prayer. The 
 Eastern section of the city was suggested to him 
 as a suitable field, by a friend in whom he had 
 confidence, and this same friend kindly offered to 
 introduce him to a family in which he would find 
 not only an agreeable circle, but a comfortable 
 home. 
 
 The ardent young physician, watching for op- 
 portunities of usefulness, was soon well and 
 favourably known. The family which had received 
 Dr. Scudder, consisted of a widow with two un- 
 married daughters and two sons at home. It 
 was a cultured and refined household, but not a 
 
170 Men of Might in India Missions 
 
 professedly religious one. During the first year 
 of his residence in this family there was much 
 religious interest in the church which they at- 
 tended, and all came under its influence. The 
 elder son, about this time was drowned at sea, 
 and the hearts of the remaining members of the 
 family were solemnized and softened. Ere long 
 the mother, the two daughters and the son ac- 
 knowledged themselves as on the Lord's side. 
 The elder of the two daughters, lovely in person 
 and gentle in spirit, afterward became the wife 
 of Dr. Scudder, and proved a noble help-meet in a 
 most self-sacrificing life. 
 
 When Dr. Scudder decided to devote his life 
 to the profession of medicine, he resolved, by the 
 help of God, to be, not only a physician to the 
 bodies, but a minister, as far as possible, to the 
 souls of his patients, and this end he kept con- 
 stantly in view. 
 
 He prospered greatly in his profession, but 
 while his prospects of worldly advancement were 
 daily brightening, an incident occurred which 
 changed the whole current of his life. When 
 visiting a patient, he took up from a table in the 
 ante-room a tract entitled " The Claims of Six 
 Hundred Millions, and the Ability and Duty of 
 the Churches Respecting Them.'' 
 
 Struck by the title he asked to be allowed to 
 take the little book home with him. He read 
 and re-read it with an ever-deepening conviction 
 that this was the call of God to him. In this 
 
John Scudder 171 
 
 momentous crisis of his life he besought Heavenly 
 guidance. Soon he was ready for himself to say, 
 "Jesus, I go in obedience to Thy last command 
 to preach the Gospel to those who have it not." 
 
 When Miss Waterbury consented to become 
 the wife of Dr. Scudder, it was with no thought 
 that she would be asked to leave her friends, and 
 her native land, for a life of self-denial among 
 the heathen. How now would she regard such 
 a step, the husband asked himself again and 
 again. Could he ask her to take their fair and 
 frail little daughter, two years of age, to a dis- 
 tant heathen land ? After importunate prayer, he 
 laid the whole matter before Mrs. Scudder, tell- 
 ing her that God had made him not only willing 
 but anxious to serve Him as a missionary abroad ; 
 but he added that if her heart was not in sym- 
 pathy with his heart in this matter, his duty for 
 the present, at least, was at home. 
 
 With a consecration as whole-hearted as his 
 own, Mrs. Scudder decided for the life of a mis- 
 sionary, and from this decision she never 
 wavered. 
 
 When Dr. Scudder made public the change in 
 his life-plans, he was called to encounter strenu- 
 ous opposition, even from his Christian friends. 
 " Why," they asked, " should a man with such 
 brilliant prospects at home, go among the 
 heathen? Others less useful might properly en- 
 gage in such a service," — 'a sentiment that even 
 in these days finds frequent expression. 
 
172 Men of Might in India Missions 
 
 Dr. Scudder was a member of the Dutch Re- 
 formed Church, but in connection with this 
 church of his choice there seemed no immediate 
 prospect of being sent abroad as a missionary. 
 While waiting for the Lord to lead him, he saw 
 in one of the religious papers of the city, a notice 
 that a Christian physician was needed, to go to 
 India in connection with the American Board of 
 Missions, at Boston, and he at once offered him- 
 self for the post, expressing his readiness to go 
 at once, should this be desired. His offer was 
 promptly accepted, and with all the expedition 
 possible he prepared to leave New York for Bos- 
 ton, from whence, with his family, he would em- 
 bark for India. 
 
 On the day of their departure, Fulton street 
 dock was a scene of unusual excitement. Dr. 
 Scudder moved among the friends assembled to 
 bid them God-speed, with kindling eye and radi- 
 ant countenance. " Only give us your prayers — 
 that is all I ask," he left as his parting message, 
 when the vessel swung loose from her moorings. 
 
 Dr. and Mrs. Scudder sailed from Boston in 
 the brig " Indus," on the 8th of June, 1819, with 
 a party sent out by the American Board, consist- 
 ing of the Rev. Messrs. Winslow, Spaulding, 
 Woodward and their wives. The Captain of the 
 " Indus " was a Christian, and in full sympathy 
 with the missionaries. Not only did he seek by 
 every means in his power to promote their phy- 
 sical comfort, but put the whole ship at their dis- 
 
John Scudder 173 
 
 posal as a " floating Bethel." Religious services 
 were held both in the cabin and the forecastle, 
 resulting in a remarkable spiritual awakening, 
 embracing the greater part of the ship's crew. 
 
 Calcutta was reached after a voyage of four 
 months. After a short interval, Messrs. Winslow 
 and Spaulding, with their wives, took passage 
 for Ceylon. Mr. and Mrs. Woodward were de- 
 tained by illness, and Dr. and Mrs. Scudder re- 
 mained with them. While they tarried in Cal- 
 cutta, the missionary party received much kind- 
 ness from Dr. Carey and his colleagues at Ser- 
 ampore, a kindness greatly appreciated, as at this 
 time there came to Dr. and Mrs. Scudder their 
 first great sorrow. Their, little Maria, after an 
 illness of only three days, went home to her 
 Saviour. Three months after the death of their 
 beloved first-born, a second child was given them, 
 who, " after breathing the tainted air for one 
 week, closed her eyes forever and took her flight 
 to join her baby sister." But though so sorely 
 stricken, the bereaved parents did not entertain 
 even a momentary regret at the decision they had 
 made. 
 
 Dr. Scudder was assigned to the Jaffna Dis- 
 trict, in the northern part of the island of Ceylon. 
 He had applied himself most assiduously to the 
 study of the language from the time of his ar- 
 rival in India, and with such good result that on 
 the 9th of July, he recorded in his journal the 
 fact that he had that day preached for the first 
 
1 74 Men of Might in India Missions 
 
 time in his new station. A month later, " after 
 having undergone such examinations upon the- 
 ology as the brethren thought proper," he was 
 licensed to preach the Gospel. 
 
 Every morning at an early hour, he prescribed 
 for the sick who came to him, first praying with 
 and for them, and giving them such Christian 
 instruction as his limited knowledge of the lan- 
 guage permitted. A hospital was soon opened, 
 which attracted large numbers. But he did not al- 
 low his medical work to prevent him from labour- 
 ing among the people as an ambassador for 
 Christ. We find him not only lifting up his voice 
 in the sanctuary and among his patients in the 
 hospital, but in the highways, in the villages, and 
 wherever he could find listeners. Schools were 
 established, both day-schools and a boarding- 
 school. In the beginning of his missionary 
 career, he commenced the distribution of portions 
 of the Sacred Scriptures, and of religious tracts. 
 These he could send when he might not go, and 
 the printed page would be pondered, while the 
 spoken word might be forgotten. 
 
 As his work increased in interest and magni- 
 tude, the enthusiastic missionary sent to Chris- 
 tian friends in America impassioned appeals for 
 funds to aid the work in which he and his asso- 
 ciates were engaged. 
 
 Mrs. Scudder proved a most efficient help-meet 
 on the mission field. She had charge of the 
 " domestic concerns " of the boarding-school, 
 
John Scudder 175 
 
 taught classes in the same school, had charge of 
 a sewing-class for women, supervised the day- 
 schools when Dr. Scudder was absent from the 
 station, and at the same time looked well to the 
 ways of her own household. 
 
 As soon as his knowledge of the language en- 
 abled him to do so, Dr. Scudder began the prep- 
 aration of tracts in the vernacular. But his 
 manifold labours, which made constant and ex- 
 cessive drafts upon both his physical and mental 
 energies, proved at length a burden too heavy to 
 be borne. His missionary brethren decided that 
 rest and change were imperatively demanded, and 
 it was accordingly arranged that he should leave 
 Ceylon for a time and go first to Madras, and 
 from thence to Bangalore. This change was of 
 essential benefit to Dr. Scudder's health, and also 
 served another important purpose in opening the 
 way for the establishment of an American mis- 
 sion in Madras. In the year 1836, after commu- 
 nicating with the Board at home, Dr. Scudder 
 and the Rev. Myron Winslow were appointed to 
 Madras. This transfer to a wider field was very 
 acceptable to a man of such intense mental ac- 
 tivity. He at once began to make plans for the 
 establishment of a printing-press. This depart- 
 ment of labour was to be placed, by mutual ar- 
 rangement, under the superintendence of Mr. 
 Winslow, leaving Dr. Scudder free to go among 
 the teeming population of the surrounding coun- 
 try to proclaim the Gospel, and to leave with all 
 
176 Men of Might in India Missions 
 
 who could read, portions of Scripture and tracts 
 in the vernaculars of the people. On these tours 
 he was sometimes absent for several consecutive 
 months. Occasionally he had no other shelter 
 than the palanquin in which he was carried, but 
 he usually occupied native rest-houses. Very 
 comfortless were these shelters, but the disciple 
 remembered the low estate of his Master and 
 was content. Sometimes he was able to avail 
 himself of more comfortable government bunga- 
 lows provided for travellers, and there he could 
 find refuge, when the work of the morning was 
 over, from the consuming heat, which sorely tried 
 him. Dr. Scudder tells us in his journal how 
 unremitting were sometimes his labours. 
 
 At Vellore, on one occasion, he took up a posi- 
 tion in a public place, at seven o'clock in the 
 morning, and did not leave it until six o'clock in 
 the evening, not pausing in his work even to eat. 
 When exhausted, coffee was brought him. It had 
 become known that books would be distributed, 
 and through the entire day the throng pressed 
 upon him. His helpers tried to ascertain who 
 among the great numbers clamouring for books 
 and tracts could read, and to such tickets were 
 given, and each possessor of a ticket, received 
 from the hand of Dr. Scudder a portion of Scrip- 
 ture, or a tract. 
 
 While absent on his tours into the interior, Dr. 
 Scudder was frequently beyond the reach of postal 
 facilities, in which case, the wife at home, 
 
MB 
 
John Scudder 177 
 
 bravely bearing the double burden of caring for 
 her own family and doing all in her power to 
 forward the interests of the mission, was often 
 much concerned lest her husband should fall a 
 victim to his zeal. In one of his letters to his 
 wife, Dr. Scudder wrote. " I am doing a most 
 blessed work, and shall be back just when the 
 Lord sees best. For your comfort and joy think 
 of the number of precious souls who will prob- 
 ably hear of Jesus from my mouth while absent 
 from you. Put yourself, my love, in their places. 
 Suppose you had never heard His name, would 
 you not wish some husband to leave his wife and 
 come and tell you of Him and put in your hands 
 His word?" 
 
 " I must travel as comfortably as possible," he 
 wrote in another letter. " I could go in a com- 
 mon cart, but it is too hard for my head." Re- 
 ferring to his suffering from violent sick-head- 
 aches caused by fatigue and exposure to the sun, 
 he wrote : " It was such exposure, together 
 with the fatigue accompanying it, which shat- 
 tered my constitution in 182 1. I shall never look 
 back upon that long tour I took on foot, without 
 regret." From such experiences in the early 
 years of his missionary life, he had learned as he 
 afterwards said, that " Health is too important 
 to be sacrificed for a few rupees ; " a lesson which 
 many a modern missionary learns too late. 
 
 With deep solicitude, Mrs. Scudder noted the 
 increasing weariness induced by her husband's 
 
178 Men of Might in India Missions 
 
 trying exposures and unremitting labours, and 
 begged him to desist ; urging that the tours made 
 into the interior when he was frequently long ab- 
 sent from home with insufficient provision for his 
 comfort, were wearing him out and herself as 
 well. In response to this he wrote. " We must 
 not think of wearing out this thirty years while 
 so much land remains to be possessed." 
 
 On one of his tours he paid a visit to Tranque- 
 bar. On the Sabbath spent in this historic place 
 he preached to the native congregation in the fine 
 church built by Ziegenbalg. He also preached in 
 English in the same church to an interested au- 
 dience. 
 
 Congenial in some respects as was this itiner- 
 ant life to Dr. Scudder, yet he would not have 
 chosen to spend so large a portion of his time in 
 this manner, had he not felt in a measure im- 
 pelled to such a course. " I find no one," he 
 wrote on one occasion, " who is willing to en- 
 gage in this great work of the general distribu- 
 tion of the Scriptures and tracts. The conse- 
 quence is that much falls on me. Winslow pre- 
 pares. I distribute." 
 
 On one of his tours he crossed the Peninsula 
 of India from Eastern coast to Western. He 
 was on this occasion exposed in an unusual de- 
 gree to the malaria which hangs like a death-pall 
 over some parts of the country. On his return 
 journey he was seized with jungle fever. Prov- 
 identially he was at this time within reach of 
 
John Scudder 179 
 
 medical aid. Little hope was entertained of his 
 recovery, and with all possible speed a messenger 
 was sent with the sad tidings to Mrs. Scudder. 
 When the tidings reached her, she at once pre- 
 pared to go to her husband. A kind friend pro- 
 vided her with a small tent and arranged for a 
 palanquin and bearers as well as a necessary 
 supply of food. Then this heroic woman accom- 
 panied only by her little son, set out on her 
 mournful journey. When in the heart of the 
 jungle and just as darkness was coming on, the 
 palanquin bearers hearing the roar of wild beasts 
 dropped their burden and fled, leaving Mrs. 
 Scudder and her child with no earthly protection. 
 Clasping her boy in her arms, the anxious mother 
 spent the long night in prayer. She heard the 
 tread of wild elephants and the awful roar of the 
 tiger. Sometimes they seemed approaching, then 
 with speechless gratitude she heard the sound of 
 their retreating footsteps. In the early dawn 
 the bearers returned, and lifting up the palan- 
 quin continued their journey. 
 
 Mrs. Scudder found her husband convalescing, 
 but months elapsed before he was restored to 
 health, and the shock to his constitution was felt 
 to the end of his life. The exacting and unre- 
 mitting labours of this man of God at length broke 
 down a constitution almost herculean. In season 
 and out of season, amid drenching rains and 
 torrid suns he continued the work to which he 
 felt especially called. His appetite failed, one 
 
1 80 Men of Might in India Missions 
 
 arm became partially paralysed, and he was forced 
 at last to admit that he must have a season of 
 relaxation or die. " My doctor," he wrote in one 
 of his letters, " has ordered me to sea, and ad- 
 vises a visit to America, but still I am somewhat 
 strong to labour." 
 
 When Dr. Scudder left America in 1820, he 
 expected not only to labour in India, but to die 
 there, and the thought of turning his back upon 
 his adopted country seemed in some sense like a 
 retreat before the enemy. Yet there were strong 
 ties drawing him to America. Many of the 
 friends he had known and loved in his young 
 manhood still survived. Above all, the sons who 
 had been sent to the home land to be educated, 
 longed once more to behold the faces of their 
 beloved parents. 
 
 Still Dr. Scudder lingered in India, loath to 
 leave its shores; but as he did not rally he was 
 impelled to accept the verdict of his physician 
 and friends that the only hope of restoration to 
 health lay in a return to his native land. 
 
 On the voyage, the invalid began to improve 
 and before he reached America, he had partially 
 regained the use of the arm which had so long 
 hung helpless by his side. Notwithstanding this 
 improvement in his physical condition, his friends 
 were deeply concerned to note the changes that 
 disease and toil had wrought. 
 
 Dr. Scudder had no thought of resting, though 
 
John Scudder 181 
 
 so far from robust. His soul yearned over the 
 millions of idolaters in India, and failing to 
 arouse in adult Christians a sense of the respon- 
 sibility resting upon them to give the Gospel to 
 the unevangelised, he turned to the children, 
 trusting that with the blessing of God, a genera- 
 tion might be raised up to feel as their fathers 
 did not, a desire to consecrate themselves, and the 
 means given them by God to the blessed work 
 of making Christ known. For three years this 
 consecrated man, with the burden of souls ever 
 resting upon him, traversed the American conti- 
 nent from Georgia to Maine, and from East to 
 West, until he had addressed over a hundred thou- 
 sand children and youth. Everywhere he was 
 joyfully received, fascinating all with whom he 
 came in contact by the charm of his manner, and 
 everywhere finding his way to the heart by his 
 tender appeals. " Jesus loves you," he would say, 
 " and He loves the heathen also, for He tasted 
 death for every man." 
 
 Dr. Scudder came to be regarded as pre- 
 eminently the friend of the children, and very 
 touching were many of the letters addressed to 
 him. Some conveyed gifts of money, hoarded 
 stores which were now gladly relinquished to aid 
 in sending the Gospel to India. Not a few of the 
 children and youth who listened to his impas- 
 sioned appeals assured him that if spared to be- 
 come men and women, they hoped that God 
 
1 8a Men of Might in India Missions 
 
 would call them to India. Missionary Societies 
 were organised, and wherever he went, a bless- 
 ing attended the labours of this zealous servant. 
 
 The impression made by Dr. Scudder's appeals 
 to the children and youth were in many cases 
 permanent. One of the secretaries of the Board 
 of Missions in Boston afterwards said that when 
 candidates for missionary appointment had been 
 asked what first turned their thoughts to the sub- 
 ject of missions among the heathen, the reply in 
 some instances had been, " Dr. Scudder's ad- 
 dresses and appeals heard when a child." Among 
 the missionaries of marked devotion now labour- 
 ing in India, is one, who, when a child listened 
 to the fervid appeals of Dr. Scudder, and then 
 formed the determination, which never faltered, 
 to give herself to missionary work among the 
 people of India. 
 
 While Dr. and Mrs. Scudder were in America 
 they had the joy of seeing Henry, their eldest son 
 ordained to the work of the Gospel ministry. 
 Soon after his ordination the young man left 
 America to engage in missionary work in India. 
 Born in Ceylon, and having spoken the Tamil 
 language in his boyhood, on his return it came 
 back to him like a forgotten dream, and in five 
 months after his arrival he was able to use the 
 language with surprising fluency in preaching to 
 the people. 
 
 In the autumn of 1846, Dr. and Mrs. Scudder 
 prepared to return to India. During his sojourn 
 
John Scudder 183 
 
 in the home land he had often said, " There is no 
 place like India. It is nearer heaven than Amer- 
 ica." Yet there was much sorrow in the leave- 
 taking, for all felt that this was a final farewell. 
 On their arrival in India in March, 1847, Dr. 
 Scudder entered upon his labours with renewed 
 interest and zeal. In addition to the work in 
 which he had formerly been engaged, in 
 order to keep alive the interest in missions which 
 his visit had awakened, he sent as frequently as 
 was consistent with the discharge of his more 
 pressing duties, contributions to religious papers 
 in America, and at the same time he maintained 
 an extensive correspondence with Christian 
 friends in his native land. 
 
 Not long after his return, it was thought ex- 
 pedient that he should for a time take up his 
 residence in Madura, in order that the younger 
 brethren there might have the benefit, not only 
 of his rich and ripe experience as a missionary, 
 but of his eminent skill as a physician. After his 
 temporary transfer to Madura, Dr. Scudder be- 
 gan in his new field the work to which he had 
 hitherto devoted so much time and strength, — 
 that of touring through the district for the double 
 purpose of preaching the Gospel and distribut- 
 ing portions of Scripture and tracts. Wherever 
 he went, as soon as it became known that a for- 
 eign doctor had arrived, crowds followed him as 
 they did the Saviour when He was upon the 
 earth, the halt, the maimed, the leper and the 
 
184 Men of Might in India Missions 
 
 blind. Many successful surgical operations were 
 performed. By the removal of cataract, eyesight 
 was in many cases restored and in his treatment 
 of cholera Dr. Scudder was eminently success- 
 ful. So many persons flocked to him for treat- 
 ment and went away benefited that the native 
 doctors of Madura took alarm, crying out that 
 the hope of their gains was gone. They finally 
 resolved to resort to witchcraft to try to rid 
 themselves of their hated rival; but failing in 
 their object decided that a white skin must be 
 impervious to witchcraft. 
 
 Early in the year 1849 ^ e returned with his 
 family to Madras. At once he opened a medical 
 department in connection with the more direct 
 work of preaching the Gospel, and in the medical 
 work as well as in the evangelistic, he received 
 most valuable assistance from his son Henry. 
 
 In the midst of his manifold labours as a phy- 
 sician to both the body and the soul, he prepared 
 tracts and booklets which were issued by the 
 American Tract Society. Among these may be 
 mentioned " The Redeemer's Last Command," 
 " An Address to Christian Mothers," and " Tales 
 About the Heathen." At length his eyesight 
 began to fail, and total blindness was feared. Yet 
 even in the anticipation of so great an affliction 
 he sought to find some ray of comfort. " My 
 voice is good," he said, " and should my eyesight 
 fail, I could still preach the everlasting Gospel." 
 
 A stalwart man both physically and intellectu- 
 
John Scudder 185 
 
 ally, Dr. Scudder had, however, next to his God, 
 turned to his devoted wife for help and comfort 
 in times of anxiety and sorrow. He should be 
 the first to pass over Jordan, he had always felt. 
 But when such a blow was least expected, Mrs. 
 Scudder was stricken down and in a few short 
 hours was brought face to face with death. She 
 was taken ill on Thursday and passed away on 
 the night of the following Monday. To one 
 whose life had been spent for Christ, death had 
 no terrors. It had been Mrs. Scudder's custom 
 to devote the birthday of each of her children 
 to special prayer for that child. On the birthday 
 of her son Silas, the mother had sent him a letter 
 breathing the tenderest love and deepest solici- 
 tude for his spiritual welfare. When giving her 
 dying messages to the children gathered around 
 her bedside and for the absent children, she said, 
 " Tell Silas that I have written to him in my last 
 letter all that I should wish to say to him. I 
 spent half of his last birthday in prayer for 
 him." When asked if she wished all her sons 
 to become missionaries, she replied, " Yes, it has 
 been my constant prayer that they might all come 
 to this land to preach the Gospel. I do not 
 desire that they should come unless they are pre- 
 pared, but I wish them to be fitted for this work." 
 
 Just before the end came, she opened her eyes, 
 and with peculiar energy, exclaimed, " Glorious 
 salvation ! Glorious heaven ! " 
 
 " We shall not long be separated," Dr. Scudder 
 
1 86 Men of Might in India Missions 
 
 had said to his wife just before her departure. 
 Thirty years had these two walked side by side 
 in life's pathway, and to the survivor, lonely 
 seemed the way leading onward to the end. An- 
 other blow was soon, alas ! to fall upon the stricken 
 mourner. His son Samuel, a young man of bril- 
 liant intellect, after graduating with the highest 
 honours of his class, entered the Theological Sem- 
 inary in New Brunswick, New Jersey, and hoped 
 at the end of his course to join his father and 
 brothers in India. In a letter to a friend an- 
 nouncing his decision to go out to India as a 
 missionary, he said, " I hear the voices of my 
 father and my brothers calling me from my native 
 land, ' Come over and help us ' and I must hasten 
 to obey." He was stricken with mortal sickness 
 and was called home three days before his mother 
 passed into the skies. 
 
 On a heart so sensitive as was Dr. Scudder's, 
 these terrible blows fell with almost crushing 
 power. But though from this time his physical 
 strength steadily waned, his zeal for souls was 
 unquenched, and each new morning found him 
 ready to do battle against the great enemy of 
 souls. Unable because of physical infirmity to 
 make tours in the interior, he usually preached 
 twice daily in the city of Madras. When he 
 learned that his son Samuel, to whose return he 
 had looked forward with delightful anticipations, 
 had been called to his heavenly home, he resolved 
 to help in making up this loss on the mission 
 
John Scudder 187 
 
 field by extra work on his own part; and he ac- 
 cordingly began to preach thrice daily. But he 
 was not long able to endure his excessive labours. 
 As the conviction was forced upon him that he 
 must soon be laid aside, his heart was filled with 
 rejoicing that all his sons had decided not only 
 to give themselves to the Gospel ministry, but 
 to return to their native land as missionaries. 
 " They have been prayed into the Kingdom by 
 their mother," said Dr. Scudder on one occasion. 
 
 Feeling that rest and change might prolong 
 the precious life, the friends of the veteran mis- 
 sionary urged him to take a sea-voyage. " I 
 wish to die in India and to be laid by the side 
 of my beloved wife," was his invariable answer 
 to these appeals. He would not go again to 
 America, but in the summer of 1854 he was pre- 
 vailed upon to try the effect of a voyage to the 
 Cape of Good Hope. His son Joseph, who had 
 joined his father and brothers in missionary work 
 in India, accompanied him. 
 
 From the beginning of his Christian life Dr. 
 Scudder had been a diligent student of the Bible. 
 This Holy Book had been his guide, his counsel- 
 lor, his staff on which he leaned, and more to 
 him than his daily food. His zeal was caught 
 from the Bible, and this too was the source of 
 steadfast cheerfulness which was so marked a 
 trait of his character. With his mind stayed on 
 the promises of God, he was never cast down. 
 When asked in America what were the discour- 
 
1 88 Men of Might in India Missions 
 
 agements in the missionary work, he answered, 
 " I do not know the word. I long ago erased it 
 from my vocabulary." 
 
 The quiet days of this voyage to the Cape fur- 
 nished a delightful opportunity for digging deep 
 into the inexhaustible mine of Scripture; and 
 when the " desired haven " was reached Dr. Scud- 
 der was not only greatly refreshed in body, but 
 his mind and heart seemed strong to labour. With 
 the zeal which had characterised his more vigour- 
 ous days, he began at once a service in English 
 for the residents ; and not for adults only but for 
 the children also. Crowds flocked to hear the 
 eloquent preacher. Two and sometimes three 
 services were held on the Sabbath. The soul of 
 the veteran warrior seemed on fire, and he re- 
 joiced that the Lord was once more using him 
 in so blessed a service. 
 
 After two months spent at the Cape, feeling 
 that he was ready for duty in India, he engaged 
 his return passage, but his earthly voyages were 
 over. A church service had been announced for 
 him, and in order that he might be the better 
 fitted for his duties, he laid himself down for a 
 brief rest. Soon he fell into a deep sleep. From 
 that sleep he passed into the presence of his 
 Maker. Thus ended a life which had been un- 
 reservedly consecrated to the Master's service. 
 He passed away on the 13th of January, 1855, in 
 the sixty-second year of his age, and the thirty- 
 sixth year of his missionary life. 
 
John Scudder 189 
 
 After the death of the veteran missionary the 
 young people and children in America who had 
 listened to his fervid appeals, in grateful remem- 
 brance of his labours among them, contributed 
 the means for the erection of the beautiful marble 
 monument which stands in the grounds of the 
 Theological Seminary of the Dutch Reformed 
 Church in New Brunswick, New Jersey. 
 
 We cannot more appropriately close this sketch 
 of the life of a good and a great man than by quot- 
 ing the words of his son the Rev. Henry Martyn 
 Scudder, D.D., now himself passed into the skies ; 
 " He is gone, but he will never be forgotten. On 
 the records of our Indian Zion his name stands 
 registered as a faithful evangelist, an energetic 
 pioneer. In the sky of India's night I see his 
 name shining forth like a lustrous star, not lone 
 and solitary, but associated with kindred lumin- 
 aries, such as Ziegenbalg, Schwartz, Rhenius and 
 Poor. He has left behind him a memory more 
 precious than thousands of gold and silver. He 
 was a great man and a good man. May our 
 gracious Lord raise up many like him in faith 
 and zeal and labours until every stronghold of 
 Satan in this land shall be laid low in the dust 
 and the temple of Emmanuel shall be erected in 
 such spacious proportions and attractive glory 
 that the tribes of India shall be gathered as de- 
 vout and happy worshippers within its solemn 
 aisles." 
 
VIII 
 
 JOHN WILSON 
 
 1829-1875 
 
 In a farm-house in Lauder, Berwickshire, 
 Scotland, on the nth of December, 1804, was 
 born to Andrew and Janet Wilson a son, who 
 as soon as his infant feet could carry him stepped 
 out from the sphere of life into which he was 
 born. He was the eldest of four sons and though 
 his associations were all connected with rural 
 life, yet he very early developed a bent of mind 
 opposed to all his ancestral traditions. At four 
 years of age he was sent to school, and at five 
 his progress in knowledge was regarded as re- 
 markable. He was from the first a diligent stu- 
 dent, was never in a quarrel, and was noted for 
 his absolute truthfulness. 
 
 In his fourteenth year the precocious boy en- 
 tered the Edinburgh University and began a 
 course of linguistic, philosophical and theological 
 training. At the close of the first session he 
 found employment as a teacher, thus not only 
 earning the means with which to help in providing 
 190 
 
John Wilson 191 
 
 the education which he was determined to secure, 
 but laying the foundation for that educational 
 experience which fitted him for the place he was 
 afterwards to occupy as vernacular missionary. 
 Principal of an English College and Vice-Chan- 
 cellor of the University of Bombay. 
 
 At the end of the second session at the Uni- 
 versity, the young student entered into an en- 
 gagement as tutor to the sons and nephews of 
 the Rev. Dr. Cormack of Stow. To his residence 
 of four years as tutor, in the family of Dr. Cor- 
 mack may be traced the determination early 
 formed by Mr. Wilson of devoting his life to the 
 peoples of India. 
 
 The nephews of Dr. Cormack, resident at this 
 time in his household, were the sons of Colonel 
 Rose, an officer on duty in India, who had sent 
 his children to the home land to be educated. 
 When he began his duties in the manse at Stow 
 at the age of sixteen, one of the first surprises 
 of the young tutor was caused by hearing the 
 Hindustani spoken by the children from India. 
 From this time he was more or less in an Indian 
 atmosphere. 
 
 From General Walker, a retired officer living 
 near Stow, Mr. Wilson caught the inspiration 
 which in later years enabled him to labour so 
 effectively in the suppression of female infanti- 
 cide, as this officer while in India had been in 
 political charge of the great native State of Ba- 
 roda, and had been distinguished for the active 
 
192 Men of Might in India Missions 
 
 part he had taken in the suppression of female 
 infanticide among the Jadeja Rajpoots. 
 
 On his twenty-first birthday Mr. Wilson wrote, 
 " This day I have completed my twentieth year. 
 The Lord teach me to improve the fleeting mo- 
 ments of my existence. The Memoirs of David 
 Brainerd and Henry Martyn give me peculiar 
 pleasure." 
 
 Two months later when paying a visit to his 
 friends at Lauder, he made known to them his 
 purpose of offering himself as a missionary can- 
 didate to the Scottish Missionary Society, and 
 was much grieved to find that his mother felt she 
 could not bear the separation which the choice 
 of such a life would involve. His father said 
 little, but to him also the announcement of his 
 son's decision came as a heavy stroke. Mr. Wil- 
 son comforted his parents by assuring them that 
 he would not leave them unless the Lord should 
 make the path of duty very plain. 
 
 Not long after this interview with his parents, 
 Mr. Wilson being fully persuaded that he was 
 following the leadings of the Master, offered him- 
 self to the Scottish Missionary Society and was 
 accepted. He was then received into the family 
 of the Secretary of the society, the Rev. W. 
 Brown, M.D., where he spent the three succeed- 
 ing years before his departure for India. 
 
 Himself full of zeal in respect to the cause of 
 missions, Mr. Wilson sought to inspire others 
 with this spirit. He was the chief agent in found- 
 
John Wilson 193 
 
 ing the Edinburgh Association of Theological 
 Students in aid of the Diffusion of Christian 
 Knowledge. Of this society he was made the 
 Secretary. He collected a library and began a 
 correspondence with the great missionary societies 
 then in existence, in order that the students might 
 have the latest missionary intelligence. 
 
 When in the university, Mr. Wilson had taken 
 a high place in the classes of physical and natural 
 science, and in order that he might be more use- 
 ful in the mission field, he passed through classes 
 of anatomy, surgery and the practice of physic. 
 
 The summer of 1828 was a memorable one to 
 the missionary-elect, for on the 24th of June he 
 was ordained to the office of the Gospel min- 
 istry, and on the 18th of August was married 
 to Miss Margaret Bayne of Greenock, a daughter 
 of the manse, a lady not only highly accomplished 
 and of rare intellectual attainments, but with a 
 zeal for souls equal to his own. 
 
 On the 30th of August Mr. and Mrs. Wilson 
 began the long voyage to India. Cape Comorin, 
 the Land's End of India, was sighted on the first 
 of the following February, and Bombay was 
 reached on the 14th. This great Western sea- 
 port at that time contained only 250,000 inhabi- 
 tants, but before the death of the distinguished 
 missionary, its population had increased to 
 650,000. 
 
 Soon after his arrival, in a letter to his parents 
 Mr. Wilson said, " Figure to yourselves a clear 
 
194 Men of Might in India Missions 
 
 sky, a burning sun, a parched soil, gigantic 
 shrubs, numerous palm trees, a populous city with 
 inhabitants belonging to every country under 
 heaven, crowded, dirty streets, thousands of 
 Hindus, Mohammedans, Parsis, Buddhists, Jews 
 and Portuguese; perpetual marriage processions, 
 barbarous music, etc. etc. ; and you will have some 
 idea of what I observe at present." 
 
 Before the end of a month Mr. and Mrs. Wil- 
 son left Bombay for a rural town, that they might 
 in the midst of the people lay the foundation for 
 a thorough knowledge of the Marathi, the lan- 
 guage of Western India. Mr. Wilson made com- 
 mendable progress, preaching to edification in the 
 vernacular seven months after his arrival. 
 
 The Jewish population of Bombay had from 
 the first a peculiar interest for the young mis- 
 sionary, and though he brought with him to India 
 a knowledge of Hebrew superior to that of the 
 ordinary student, to the study of the Indian ver- 
 naculars he soon began to add an hour's daily 
 study of the Hebrew, in order that by greater 
 familiarity with this language he might be more 
 useful to the Jewish population. 
 
 From the first, as a missionary, Mr. Wilson 
 had claimed for himself independence of judg- 
 ment and of action, and at the end of the first 
 year we find him drawing up a " plan of opera- 
 tions which I intend to pursue in the island of 
 Bombay," accompanying it with detailed regula- 
 tions for the pupil teachers, the masters and the 
 
John Wilson 195 
 
 Christian inspectors of the schools which had been 
 established. He had at this time a weekly serv- 
 ice with the Beni-Israel. He preached in the 
 Marathi language, and occasionally in English in 
 the Scotch Church in Bombay. As soon as able 
 to speak with some degree of fluency he began a 
 service for beggars. A small portion of rice was 
 given to each, and the Word of God was pro- 
 claimed. 
 
 In March, 1832, the school which eventually 
 became the General Assembly's Institution, was 
 established in connection with the Scottish Mis- 
 sion. This school was under his immediate 
 superintendence. It might have been said of him, 
 as of Henry Martyn at Cambridge, that he was 
 a man who never lost an hour; and if his power 
 of application was marvellous, no less so were the 
 results of his severe application. He not only 
 rapidly acquired a knowledge of the Marathi, 
 but also of Gujarati and to these, he soon added 
 Hindustani and Persian. 
 
 Ere long he began the preparation of a Hebrew 
 and Marathi grammar for the Jews. As soon as 
 his schools, his preaching and translation work 
 were well organised, the zealous missionary be- 
 gan a series of discussions, in the first instance 
 with leading Hindus who had asked for such dis- 
 cussion, hoping thereby to strengthen their cause, 
 — then with the Mohammedans, and last with 
 representatives of the Parsi community. The dis- 
 cussion with the Hindus was oral and with the 
 
196 Men of Might in India Missions 
 
 two last named classes through the vernacular 
 newspapers. When Christianity and Hinduism 
 were contrasted great crowds assembled day after 
 day. Among the opponents and the listeners 
 were many learned Brahmins, and those were the 
 first to ask for quarter. Two editions of the re- 
 port were quickly exhausted, and a spirit of in- 
 quiry was awakened. When his opponents felt 
 that they were being worsted in the contest they 
 proposed asking Government to silence their 
 powerful antagonist. One of the results of this 
 discussion was the preparation and publication by 
 Mr. Wilson of his first " Exposure of the Hindu 
 Religion," quickly followed by his " Second Ex- 
 posure." After his discussion with the Moham- 
 medans he published a " Refutation of Mohamme- 
 danism." One of the stoutest of his opponents 
 during the Mohammedan controversy afterward 
 accepted Christianity and received baptism at the 
 hands of the missionary. 
 
 " The business of the missionary is with" men," 
 was a saying of Dr. Chambers, which Mr. Wilson 
 was fond of quoting and he made this the key- 
 note of his missionary life. Next to making him- 
 self familiar with the vernaculars of the people, 
 it was his object to mingle in a friendly way with 
 the people who spoke them. He was therefore 
 found in the market-place, the narrow street, the 
 garden, the village and on the country roads. 
 
 He made his first extensive tour in the cold 
 season of 183 1, going as far as Nasik, 250 miles 
 
John Wilson 197 
 
 from Bombay. Wherever he went he not only 
 preached the Gospel, but gathered rich stores of 
 information, and made collections of objects of 
 natural history, archeology and sometimes of 
 valuable oriental manuscripts. On this tour to 
 Nasik he met for the first time people belonging 
 to those aboriginal tribes of the jungle, in whose 
 elevation and evangelisation he was permitted to 
 bear so distinguished a part. 
 
 In 1843 he paid a visit to Mahabeleshwar, in 
 the mountains. This place had been visited by 
 Gordon Hall ten years before with the express 
 object of ascertaining if it would be a suitable 
 place for a sanitarium for Europeans on the 
 Western coast of India. In 1829 a tract of land 
 including this spot had been ceded to the British 
 Government by the Rajah of Satara in exchange 
 for other lands. Some time after Mr. Wilson's 
 first visit, one of his friends in Bombay presented 
 him with a cottage in Mahabeleshwar, and there, 
 when more advanced in years he used to recruit 
 his exhausted energies during the college vaca- 
 tion in the great heat of May and June. But he 
 was not idle even then. As the place began to 
 be frequented by native gentlemen, he delivered 
 lectures, preached in the vernaculars, examined 
 schools, engaged in literary work and prosecuted 
 his evangelistic work among the hill tribes as far 
 as Poona. 
 
 In the cold season of 1834, Mr. Wilson made 
 an extensive tour into Kathiawar and Cutch'. 
 
198 Men of Might in India Missions 
 
 Now for the first time he came face to face with 
 female infanticide, and he began at once to wage 
 war against the monstrous practice. As he jour- 
 neyed, the ever active missionary preached both 
 morning and evening in the streets and bazaars 
 of the cities visited, as well as to groups by the 
 wayside. He was ever ready to receive visitors, 
 and was diligent in putting into circulation books 
 and tracts in the vernacular. 
 
 On his return to Bombay after an absence of 
 more than three months, Mr. Wilson found Mrs. 
 Wilson in declining health, and on the 19th of 
 the following April she passed away. Though 
 she had spent but six years in India, she left an 
 abiding impression for good, for to her is due, 
 in a large measure, the rapid spread of female 
 education in Bombay. Early in 1836 Mr. Wilson 
 sent to Scotland an earnest request to the two 
 sisters of Mrs. Wilson, the Misses Anna and 
 Hay Bayne to come out to India and take up 
 as a sacred inheritance the work which Mrs. Wil- 
 son had laid down. The following year the two 
 sisters arrived and without charge to the mission 
 or society, began to labour among the women and 
 children of Bombay. 
 
 In May, 1836, the honourary degree of Doctor 
 of Divinity was conferred upon Mr. Wilson, an 
 honour most worthily bestowed. 
 
 The Parsis resident in Bombay, at that time 
 as now, though numerically a small part of the 
 community, were yet an influential body, noted 
 
John Wilson 199 
 
 for their intelligence and honesty. The name 
 they bear is given to a remnant of the followers 
 of the ancient Persian religion as reformed by 
 Zerdusht, or Zoroaster. The Zoroastrian creed 
 flourished at the time of Alexander the Great. 
 After his death it gradually lost ground, and 
 rapidly declined under his successors. It was 
 afterward resuscitated and flourished until 651 
 a. d., when the Persian army at the great battle 
 of Nehavend was routed by the Calif Omar. 
 Many of the people preferring exile to a life on 
 the ancient soil of their race, subject to the end- 
 less annoyances and exactions imposed upon them 
 by the conquering race, found a haven on the 
 Western coast of India, chiefly at Turat, Bom- 
 bay and Ahmedabad. When Bombay came under 
 the dominion of the British, the Parsis were the 
 first of all the communities of Western India to 
 place themselves under the protection of the new 
 Government. A third of all the Parsis under 
 British rule are found in Bombay. 
 
 From the first Dr. Wilson had felt a deep in- 
 terest in the Parsi community. In 1 831, in a letter 
 sent to Scotland he wrote, " I intend, God will- 
 ing, to comply with the wishes of my friends, by 
 preparing a work embracing an analysis of all 
 the sacred books of the Parsis, a particular view 
 of their religious history, so far as it can be as- 
 certained, and a description of their manners and 
 customs." When compelled by illness to return 
 to Scotland at the close of 1842, he left completed 
 
200 Men of Might in India Missions 
 
 his greatest work, " The Parsi Religion as con- 
 tained in the Zend-Avesta, and propounded and 
 defended by the Zoroastrians of India and Persia, 
 unfolded, Refuted and Contrasted with Christi- 
 anity." 
 
 With regard to the conversion of a Parsi to 
 Christianity it had been said, " you cannot even 
 dream of such an event because even a Parsi babe 
 crying in the cradle is firmly confident in the 
 venerable Zerdusht;" but in 1839 three Parsi 
 students of the college who had received religious 
 instruction from Dr. Wilson, renounced their an- 
 cestral faith and accepted Christianity. These 
 young men belonged to the most influential fami- 
 lies in the Parsi community, and were among 
 the most intelligent students in the college. Their 
 conversion to Christianity created a great panic 
 among the Parsi inhabitants, and for a time the 
 lives of the converts were in danger. The num- 
 bers in attendance at the college greatly dimin- 
 ished and for a long time after this event the 
 Parsis continued to hold aloof. 
 
 Near the end of 1838 Dr. Wilson's heart was 
 gladdened by the arrival of the Rev. Murray 
 Mitchell (the well-known scholar and educator), 
 who was to be his colleague in Bombay. 
 Two years after his arrival Mr. Mitchell ac- 
 companied Dr. Wilson on a tour into Rajpu- 
 tana. The distance traversed was over 1,500 
 miles and the missionaries did not return to Bom- 
 bay until the middle of June. This long, and 
 
John Wilson 201 
 
 in some respects trying tour bore fruit later in the 
 establishment, in this hitherto unevangelised part 
 of India, of a flourishing mission. 
 
 The first of Dr. Wilson's tours to pave the 
 way for the opening of a region of country to 
 missionary labour by a missionary body other 
 than his own, was his exploration of Gujrat and 
 Kathiawar in 1835. The interest awakened by 
 this tour, in conjunction with the eloquence of 
 Dr. Duff, led the three hundred Presbyterian 
 congregations of the Synod of Ulster to establish 
 a mission in India. Near the close of February, 
 1841, two missionaries sent out by the Synod of 
 Ulster to begin work in this new field arrived in 
 Bombay. The cool season was nearly over, but 
 Dr. Wilson resolved to accompany the two breth- 
 ren to their proposed field of labour. One of 
 these missionaries was soon cut down by jungle 
 fever, and Dr. Wilson was also prostrated by the 
 same disease. On his return to Bombay with 
 greatly shattered health his friends urged upon 
 him the duty of taking furlough to Scotland after 
 so long a period of ceaseless activity in the ex- 
 hausting climate of India. Though at this time 
 less than forty years of age, the work he had ac- 
 complished had made him the most prominent 
 public man in Western India. He had set in 
 motion spiritual forces whose influences could not 
 be measured. He had grappled with Brahmin- 
 ism, Mohammedanism and Parsiism, on their own 
 ground, had prepared the means of evangelising 
 
202 Men of Might in India Missions 
 
 the Jews, and the Arabs, the Armenians and the 
 Nestorians and other races round the Arabian 
 Sea. Now, for this man of affairs, rest was 
 imperative. 
 
 He left India on his first furlough, on the 20th 
 of January, 1845. He had arranged on his jour- 
 ney to Scotland to visit Egypt, Syria and Eastern 
 Europe, not merely for the purpose of biblical 
 research, but to report to the Church on the con- 
 dition of the Jews, the Samaritans and the East- 
 ern Christians. The expedition undertaken and 
 planned by Dr. Wilson and his companions was 
 intended by his Church to complete the inquiry 
 inaugurated a few years before by the Rev. 
 Messrs. Keith and Black, Bonar and McCheyne. 
 
 London was reached on the 23rd of September, 
 and Edinburgh on the 4th of November. For 
 more than two months Dr. Wilson had been with- 
 out tidings from the home land. " Any news 
 about the Church of Scotland ? " had been his 
 first question to the boatman who rowed him 
 ashore at Dover. " They're all out, sir," was the 
 reply. He had anticipated this separation, and in 
 July had written to Scotland intimating his with- 
 drawal as a minister and missionary of the Estab- 
 lished Church, and his decision in favour of the 
 Free Church. In this decision every missionary 
 of the Church of Scotland in Madras, Calcutta 
 and Bombay united. 
 
 The English school which Dr. Wilson had 
 established in Bombay had developed into a col- 
 
John Wilson 203 
 
 lege. The premises until this time occupied, had 
 not only been unsuitable, but furnished inade- 
 quate accommodation. Funds for a new college 
 building had been raised, chiefly by friends in 
 India. The building was ready for occupancy 
 at the time of the Disruption, but this fine edifice, 
 with its valuable library, mathematical, astro- 
 nomical and other apparatus passed into the hands 
 of the Established Church. 
 
 On his return to his native land, Dr. Wilson 
 was soon absorbed in preaching and in address- 
 ing large and deeply interested audiences, his fre- 
 quent theme being the claims of India upon the 
 people of Britain. In his tour through Egypt 
 and the Holy Land, he had taken copious notes 
 and while at home, he devoted every hour which 
 he could spare from the engagements which 
 pressed upon him, to the preparation of an 
 elaborate work to which was given the title of 
 " The Lands of the Bible." The reputation which 
 he had achieved among the learned men of Europe 
 by his erudite work on the Parsi Religion was 
 enhanced when his " Lands of the Bible " ap- 
 peared. 
 
 In September, 1846, he was married to Isa- 
 bella, second daughter of James and Mary Den- 
 niston. She proved not only a devoted wife, but 
 a most efficient and self-sacrificing missionary. 
 One year after their marriage, Dr. and Mrs. Wil- 
 son left Scotland for India. 
 
 During the absence of the veteran missionary 
 
204 Men of Might in India Missions 
 
 from the country, the Province of Sindh had been 
 added to the possessions of the English in India, 
 as the result of the Afghan campaign. Dr. Wil- 
 son had not been long in Bombay before he 
 turned his eyes northward to the new province, 
 in the hope of taking possession of it for Christ. 
 A tour was soon planned with Sindh as the ob- 
 jective point, and to this zealous missionary was 
 given the privilege of being the first to deliver the 
 Divine message in the newly acquired province. 
 Two native converts accompanied him, and at 
 Karachi, en route to Sindh, they were pleased 
 and encouraged to find converts and students 
 from the Christian College of Dr. Duff in Cal- 
 cutta occupying the highest positions and influ- 
 encing all around them for good. The word 
 preached at this time in Sindh bore fruit in the 
 conversion to Christianity of a young Beluchi 
 who afterward received baptism. 
 
 After his return from furlough with Mrs. 
 Wilson, when the college and schools had been 
 reorganised, Dr. Wilson, ably seconded By his 
 accomplished wife, gave much labour to the work 
 of Oriental research. For the Asiatic Society 
 and the Government he prepared, " A Memoir on 
 the Cave temples and Monasteries and other Bud- 
 dhist, Brahminical and Jain remains in Western 
 India." This was followed in 1852 by a " Second 
 Memoir," recording new discoveries. 
 
 Year by year, the work of the missionary and 
 his able colleagues expanded. In 1853 the schools 
 
John Wilson 205 
 
 in connection with the Free Church in Western 
 India embraced 2,159 students. Not until 1855, 
 twelve years after they had built the first college 
 only to hand it over to others before occupying 
 it, were they able to take possession of the present 
 noble buildings erected to accommodate eight 
 hundred students. In the work of bringing out 
 a revision of the Gujarati New Testament, Dr. 
 Wilson received efficient aid from his two 
 scholarly Parsi converts, with whom he felt it a 
 joy to work. 
 
 During the year 1853 the railway system was 
 introduced into India and of this important event 
 he wrote, " It is certainly calculated to promote 
 the interests of civilisation, but its desecration of 
 the Sabbath is a sad drawback." 
 
 " The History of the Suppression of Infanti- 
 cide in Western India under the Government of 
 Bombay, including Notices of the Provinces and 
 Tribes in which the Practice has prevailed," was 
 published early in 1855, and obtained a wide cir- 
 culation. From the beginning of his life as a mis- 
 sionary, Dr. Wilson had been confronted with 
 that foe not only to Christianity, but to all prog- 
 ress, moral, social and material — caste, — and he 
 had early set himself to the mastery of its origin, 
 and the secret of its power, and an elaborate 
 work on this subject was contemplated. In 1857 
 he put to press the first volume, but to his regret, 
 he found that he could not command the leisure 
 to carry out his original design. 
 
ao6 Men of Might in India Missions 
 
 In 1857 the political and military unrest which 
 culminated in the mutiny, swept over a large part 
 of India, but it left the Western Province peace- 
 able and loyal. " Incipient mutiny," wrote Dr. 
 Wilson of the condition of affairs in the province, 
 at this critical time, " was early discovered and 
 readily crushed." 
 
 On the 1 8th of July, 1857, the darkest time in 
 this sadly memorable year, the University of 
 Bombay received its charter and Dr. Wilson was 
 appointed Vice-Chancellor by the Government. 
 
 In October, 1859, the Rev. Messrs. Schoolbred 
 and Steel, sent out by the United Presbyterian 
 Church of Scotland for work in Rajputana, ar- 
 rived in Bombay. They had been commended to 
 Dr. Wilson for advice and help, and he decided 
 to accompany the two brethren to their new field. 
 Mrs. Wilson also accompanied the party. There 
 were no railroads in the region to be traversed, 
 and the long journey from Surat to Beawar in 
 Rajputana, a distance of seven hundred miles, 
 was made partly on horseback, and partly by bul- 
 lock-cart. Aside from its physical discomforts, 
 the journey had its sad and depressing experi- 
 ences. Mr. Steel fell ill, and though all was done 
 for him that could be done, the new field, as in 
 not a few other instances was taken possession of 
 by a grave. Dr. and Mrs. Wilson did not leave 
 Mr. Schoolbred until mission work in Beawar 
 had been inaugurated. By this time the cool 
 season was over, and during the return journey 
 
John Wilson 207 
 
 the heat was very trying, the mercury during the 
 day rising to 95 ° and even 104 with a high, 
 scorching wind, blowing up the dust in thick 
 clouds, and " making us as black as sweeps," 
 wrote Mrs. Wilson. Under such circumstances 
 was begun a mission which to-day is one of the 
 most efficient in India. 
 
 In May, i860, Bombay lost the services of its 
 excellent Governor, Lord Elphinstone. In refer- 
 ence to his relations with Dr. Wilson, the Gov- 
 ernor said that " To no other man was he so in- 
 debted personally, for public and private services, 
 but he could not prevail on him to accept so much 
 as the value of a shoe latchet." 
 
 One of Dr. Wilson's Indian friends who had 
 risen to a position of influence, thus wrote of the 
 veteran missionary : " Since his arrival in India, 
 no less than eighteen Governors have ruled over 
 the Western Presidency, but Dr. Wilson did more 
 for the Presidency of Bombay in the way of 
 educating the people, composing books suited to 
 their wants in the various languages, inducing 
 them to be loyal subjects of the British Crown, 
 collecting ancient manuscripts and histories of the 
 country, etc. etc., than all the eighteen Governors 
 together." 
 
 Narain Sheshadri, afterward the Rev. Narain 
 Sheshadri, honoured alike in India, England and 
 America, was the first educated Brahmin baptised 
 in Bombay and was the direct fruit of the higher 
 Christian education. On the 30th anniversary 
 
208 Men of Might in India Missions 
 
 of the landing of Dr. Wilson in India, the Chris- 
 tian community of Bombay presented him with 
 an appreciative address and a copy of the Hexa- 
 pla. The address was signed in their name by 
 the representative Parsi and Brahmin, both then 
 ordained ministers of the Gospel, the Rev. Dhan- 
 jeebhoy Nourajee and the Rev. Narain Sheshadri. 
 For the first thirty years of his residence in 
 Bombay, Dr. Wilson had occupied a rented house 
 in close proximity to the native population, that 
 he might be easily accessible to the people among 
 whom he delighted to labour. After the meeting 
 the rise in prices led to a large increase in the 
 rent of the " Ambrolie " house ; and greatly to 
 his regret, Dr. Wilson was forced to leave this 
 residence and from this time " The Cliff " on 
 Malabar Hill, the most desirable residence part 
 of Bombay, became his home. This pleasant cot- 
 tage had been presented to him several years be- 
 fore by one of his devoted English friends, but 
 he had occupied it only when the state of his 
 health made a change to a region of purer air 
 necessary. To this cottage was now added a guest 
 chamber, and open house was kept at The Cliff 
 as at Ambrolie for European and Indian friends. 
 After the meeting, Bombay became the port of 
 arrival and departure for Anglo-Indians, and the 
 flow of guests through The Cliff steadily in- 
 creased; for the hospitable owner was in great 
 request, as " guide, philosopher and friend." Here 
 
John Wilson 209 
 
 in June, 1864, came Dr. Livingstone, the distin- 
 guished missionary and explorer. " No one knew 
 he was coming," wrote Miss Taylor, Dr. Wilson's 
 niece. " He landed with no one to meet him and 
 found his way in a deluge of rain in an old shi- 
 gram to Dr. Wilson's." During the last seven 
 years of Dr. Livingstone's life he wrote to no 
 one so frequently as to Dr. Wilson. 
 
 In September, 1867, for the second time the 
 shadows of heavy bereavement fell across the life 
 of the veteran missionary. Isabella Wilson, who 
 for twenty years had shared the trials and the 
 triumphs of her distinguished husband, was called 
 home. She was missed not only in the home 
 which her presence had brightened and adorned, 
 but by all sections of the community. Hence- 
 forth, to the end of his earthly pilgrimage, he 
 was cared for by his niece, Miss Taylor. 
 
 In February, 1869, the leaders of the various 
 communities in Bombay, European and Asiatic, 
 made arrangements to celebrate in an appropriate 
 manner the fortieth anniversary of the arrival of 
 Dr. Wilson in Bombay. The long roll included 
 the signatures in many languages of the repre- 
 sentatives of all ranks, races and creeds. On a 
 beautiful silver salver, wrought by native Tartists, 
 and bearing a suitable inscription in Sanskrit, the 
 sum of £2,110 was presented to the man they 
 delighted to honour. He consented to use the 
 interest of this handsome sum to aid in his 
 
l\o Men of Might in India Missions 
 
 philanthropic and literary labours, and expressed 
 his desire that the principal should be used to aid 
 the youth of Bombay in the prosecution of the 
 higher branches of education, and in a form which 
 would be agreeable alike to European and native 
 friends. 
 
 In 1870 Dr. Wilson was summoned to his 
 native land to fill the highest office which his 
 church could bestow, that of Moderator of the 
 General Assembly. In obedience to this call, the 
 veteran missionary made his second and last visit 
 to Scotland. During the meeting of the Assembly 
 when the report on Foreign Missions was read, 
 he left the Moderator's chair and told the story 
 of his life-work in words which concluded with 
 the declaration that notwithstanding the forty 
 years already spent in India, if he lived to the 
 age of Methuselah, he should esteem it a high 
 privilege to devote his life to the regeneration of 
 the peoples of this great Eastern Empire. The 
 year spent in Scotland was a season of constant 
 activity. On the 4th of October, 1871, he took 
 a final leave of the beloved friends at Lauder and 
 once more turned his face toward the Orient. 
 Bombay was reached on the 9th of December. 
 
 " Mission objects are pressing upon me the 
 more that the enterprise expands," he wrote after 
 his return. But his powers of endurance had be- 
 gun to fail. Repeated attacks of fever culminated 
 in the autumn of 1875 in alarming weakness of 
 
John Wilson an 
 
 the heart. At a farewell meeting held by the be- 
 loved evangelist, the late Dr. Somerville of Scot- 
 land, in April, 1875, Dr. Wilson appeared among 
 the non-Christian natives of Bombay for the last 
 time. He gathered his children in the faith about 
 him for the last time on the 18th of the following 
 August, when he opened the " Day-school for 
 Indian and other Asiatic females " which he had 
 erected in memory of Isabella Wilson, " from a 
 bequest by herself for any one evangelistic object 
 of his choice." 
 
 On the evening of the first of December, 1875, 
 the man greatly beloved entered into rest. When 
 he was carried to his grave, his bier was fol- 
 lowed by men of all ranks and creeds, and from 
 the highest to the lowest, each felt that he had 
 lost a personal friend. 
 
 Major-General and Mrs. Ballard were long Dr. 
 Wilson's neighbours on Malabar Hill. Mrs. Bal- 
 lard writes thus beautifully of a visit paid to The 
 Cliff, where the body of the great missionary lay 
 before being conveyed to its last resting-place. 
 
 " I stole into the silent bungalow to lay a 
 wreath on his coffin. The sun was rising over 
 the distant hills and tinging the bay with gold. 
 No sound broke the stillness but the rustle of the 
 wind in the dry palm leaves and the dash of the 
 distant wave, until I entered the little study. 
 There a voice of bitter weeping met my ear in 
 the verandah — the native Christians sorrowing 
 
212 Men of Might in India Missions 
 
 most of all that they should see his face no more. 
 ' We are so glad,' said a native Christian once 
 to me, ' that Dr. Wilson will never go home. 
 You all go and leave us ; we know you are always 
 looking longingly to England; but Dr. Wilson 
 will never go home.' Ah! he had gone home 
 now." 
 
m 
 
 ALEXANDER DUFF 
 1830-1863 ' 
 
 Sometime during the year 1796, the Rev. 
 Charles Simeon, the eminent evangelical preacher 
 of Cambridge, made his first tour through Scot- 
 land. At Dunkeld his horses were at the door 
 to take him to the Pass of Killiecrankie. From 
 thence he intended to turn back and hurry on to 
 Glasgow, but feeling " poorly " the horses were 
 sent back and the excursion was made on the fol- 
 lowing day. At Moulin, a village four miles 
 from the Pass, Mr. Simeon made a call on the 
 parish minister, a Mr. Stewart, who said to his 
 Visitor during the interview, " why not return to 
 the manse on Saturday evening, spend the Sab- 
 bath and assist in the services " ; to which pro- 
 posal Mr. Simeon gave ready assent. Suffering 
 somewhat from physical indisposition, he preached 
 what, at the time, he regarded as a barren and 
 dull sermon ; but God abundantly blessed the mes- 
 sage. 
 
 Among the listeners in the rural congregation 
 on that day, were James Duff and Jean Rattray. 
 213 
 
214 Men of Might in India Missions 
 
 both under seventeen years of age. The truth 
 reached their hearts and that day was to both 
 of them the beginning of a new life. Mr. Stewart 
 too was deeply impressed and from that time he 
 preached a new Gospel, or the old Gospel with 
 new power. In due time James Duff married 
 Jean Rattray and took her to the farm of Auch- 
 nahyle. There Alexander Duff was born on the 
 25th of April, 1806. Later on, the family re- 
 moved to a home nearer Moulin, and in a pic- 
 turesque cottage on the estate of Balnakeilly the 
 boy's childhood and early youth were spent. 
 
 The father of Alexander was truly a man of 
 God. In prayer he was mighty, and his zeal for 
 souls was unresting. " His Catholic spirit re- 
 joiced in tracing the triumphs of the Gospel in 
 different lands and in connection with the differ- 
 ent branches of the Christian Church." 
 
 At the age of eight Alexander was sent from 
 home that he might have such educational advan- 
 tages as could not be secured in the locality in 
 which he lived. He made rapid progress and 
 after three years was placed in a more advanced 
 school. His 14th year was spent in Perth Gram- 
 mar School which he left a year later, the dux 
 of the school. When he entered the University 
 of St. Andrew's, his father presented him with 
 £20, and no further aid was received to the close 
 of his university career. In the spring of 1823 
 Dr. Chalmers was elected to the chair of Moral 
 Philosophy in St. Andrew's and Alexander Duff 
 
Alexander Duff 215 
 
 was one of the students who sat at the feet of 
 this distinguished professor. 
 
 There had followed Duff to St. Andrew's a 
 school-fellow from Perth, John Urquhart. The 
 two were of like spirit and shared the same lodg- 
 ings. Urquhart had made the acquaintance of 
 the great missionary, Dr. Morrison of China, 
 One day, on his return from London, where he 
 had gone to pay a visit to this missionary, he 
 startled his companions by announcing that he 
 had resolved to devote his life to missionary 
 work abroad. His friend Duff was profoundly 
 impressed by this announcement. As from time 
 to time he returned to his home in the Grampians, 
 young Duff was wont to rehearse to his parents 
 his university experiences and in these John Ur- 
 quhart was always intimately associated. Coming 
 home at the end of the session in the year 1827, 
 his parents noted with surprise that no mention 
 was made of his loved companion. 
 
 " But what of your friend Urquhart ? " at last 
 exclaimed his father. 
 
 " Urquhart is no more," was the answer given 
 with great effort at self-control : then after a mo- 
 ment of impressive silence, he said, " What if your 
 son should take up his cloak? You approved the 
 motive that directed the choice of Urquhart, — 
 you commended his high purpose, — the cloak is 
 taken up." Thus did he make known to his par- 
 ents his decision to be a missionary. 
 
 In the spring of 1829, Mr. Duff was licensed to 
 
a 1 6 Men of Might in India Missions 
 
 preach the Gospel by the Presbytery of St. An- 
 drews, and soon after he was asked to go out to 
 Calcutta as a missionary of the General Assembly 
 of the Church of Scotland. He received ordina- 
 tion on the 12th of August in St. George's ; Dr. 
 Chalmers taking a leading part in the impressive 
 services. The occasion was peculiarly interest- 
 ing from the circumstance that immediately pre- 
 ceding the ordination, Dr. Chalmers united the 
 young candidate in marriage to Anne Scott Drys- 
 dale. 
 
 Two months after his ordination and marriage, 
 Mr. Duff with his wife left London for Ports- 
 mouth, where they embarked on the " Lady Hol- 
 land " for India. When the island of Madeira was 
 reached early in November, Mr. and Mrs. Duff 
 went on shore, as it was expected that the ship 
 would remain a week in port. Westerly gales 
 sprang up and the " Lady Holland " with many 
 other vessels was driven out to sea and she did 
 not leave Madeira until the 3rd of December. The 
 captain had arranged to call at the Cape of Good 
 Hope and as the ship neared the coast there was 
 much excitement on board because of the antici- 
 pated break in the long and tempestuous voyage, 
 but at ten o'clock on the night of the 13th of 
 February the ship struck on a reef over which 
 the waves broke with great violence, and at once 
 her back was broken. After midnight the wind 
 began to abate and at daylight a landing was ef- 
 fected, not a life being lost. The island on which 
 
Alexander Duff 217 
 
 tHe shipwrecked party had been cast was unin- 
 habited, but the myriads of penguins found there 
 had attracted two Dutchmen from Cape Town 
 who were at this time engaged in collecting the 
 eggs of these birds. 
 
 Not long after the landing of the rescued party, 
 a sailor walking along the beach, noticed a small 
 object which had been cast ashore. This proved 
 to be a copy of a Bagster's Bible and a Scotch 
 psalm-book. Mr. Duff's name was written in 
 both the books which were carefully wrapped in 
 chamois skin, and the sailor carried them at once 
 to the owner. These two volumes were the only 
 things saved from the wreck. Led by Mr. Duff, 
 the pasengers reverently knelt while he poured 
 out his heart in a prayer of thanksgiving that not 
 only had the lives of all been preserved, but that 
 God's own precious word had been returned to 
 them by the sea. 
 
 Dassen Island, on whose inhospitable shores 
 they had been cast, was only ten miles from the 
 mainland of Africa, and forty miles N. N. W. of 
 Cape Town. The Dutchmen's skiff was placed 
 at their disposal in which to cross the strait, the 
 ship's surgeon setting out alone. Four days after 
 his departure the whole party was rescued by a 
 brig of war sent by the Governor for the purpose. 
 They were most hospitably received on their ar- 
 rival at Cape Town, where they were sometime 
 detained. Mr. and Mrs. Duff secured passage in 
 the " Moira," the last ship of the season. For 
 
2i 8 Men of Might in India Missions 
 
 several weeks strong westerly winds were en- 
 countered, culminating at length in a hurricane 
 in which the vessel barely escaped foundering. 
 It was near the end of May before the sorely^ 
 tried voyagers approached the shores of India. 
 The vessel had just been brought to her moorings 
 off Saugor Island, when a cyclone burst upon 
 them, and in spite of three anchors thrown out, 
 the " Moira " was lifted by the wind and the 
 storm-wave and cast on the shore. The passen- 
 gers were landed up to the waist in water. None 
 of the villagers would receive them and they were 
 compelled to seek refuge in a temple, where they 
 remained for twenty-four hours before boats ar- 
 rived to convey them to Calcutta, which place 
 they reached on the 27th of May. 
 
 When the Calcutta papers rehearsed the story 
 of these repeated shipwrecks some of the natives 
 said, " Surely this man is a favourite of the gods 
 who must have some notable work for him to do 
 in India." 
 
 The letters of introduction with which friends 
 had provided Mr. Duff, and which he had pre- 
 served on his person through two shipwrecks, he 
 presented soon after his arrival. He was at this 
 time twenty-four years of age, of commanding 
 presence and the very personification of boundless 
 energy. When the young missionary accepted his 
 commission to go out to India, he expressly stipu- 
 lated that he was not to be hampered by condi- 
 tions. He was therefore sent out with the single 
 
Alexander Duff 219 
 
 instruction that the Institution which the Society 
 proposed to found and place under his care, was 
 not to be established in Calcutta. After an ex- 
 amination of the schools already established, in- 
 cluding the College at Serampore, and Bishop 
 Middleton's College, far down the right bank of 
 the Hugh, Mr. Duff was convinced that if he 
 would lay wise foundations for the work upon 
 which he was about to enter, he must begin his 
 career by disregarding the one injunction he had 
 received. In reference to his decision that Cal- 
 cutta must be the scene of his principal efforts, 
 and that the English language must be the me- 
 dium through which all higher instructions should 
 be conveyed, he found one only who sympathised 
 with his views. This was the aged Carey, then 
 nearing the close of his unique career. Mr. Duff 
 reached Serampore and Dr. Carey's study one 
 sweltering July day. When his visitor was an- 
 nounced the venerable missionary tottered up to 
 him with outstretched hands and solemnly blessed 
 him ; and he left the presence of Dr. Carey carry- 
 ing with him his warm approval of his proposed 
 scheme for a College, both as to location and the 
 manner in which he designed to conduct it. 
 
 There was then living in Calcutta, Rajah 
 Rammohun Roy, a man of great influence. The 
 study of the English language had introduced him 
 to the English Bible, and in order the more fully 
 to understand the Christian Veda, he began the 
 study of both Hebrew and Greek. Mr. Duff was 
 
220 Men of Might in India Missions 
 
 advised by one of the gentlemen to whom he had 
 brought letters of introduction, to make the ac- 
 quaintance of the Rajah, feeling assured that he 
 would take the deepest interest in his educational 
 schemes. After having listened to Mr. Duff's 
 statement of his objects and plans, Rammohun 
 expressed approval. " The Bible as a book of 
 religious and moral instruction stands un- 
 equalled," said the Rajah ; and added, that " hav- 
 ing studied the Vedas, the Koran and the Tripita- 
 kas of the Buddhists, he nowhere found a prayer 
 so brief and all-comprehensive as that which the 
 Christians called the Lord's Prayer.'' The advice 
 and sympathy of so intelligent a native greatly 
 cheered the young missionary, and he at once 
 made an effort to secure a suitable hall in a central 
 location for his proposed enterprise. His new 
 friend helped in obtaining what was desired, and 
 also used his influence in securing pupils. The 
 school was formally opened on the 13th of July, 
 1830, Rammohun Roy being present. Mr. Duff, 
 who had begun the study of the language soon 
 after his arrival, and had made commendable 
 progress, repeated the Lord's Prayer in Bengali. 
 He then put into the hands of each pupil who 
 could read, a copy of the Gospels. One of the 
 number, a leader among his fellows, said, " This 
 is the Christian Master. We are not Christians. 
 How then can we read it ? " " Christians have 
 read the Hindu Shasters," said Rammohun Roy, 
 stepping forward, " And have not become Hindus. 
 
Alexander Duff 221 
 
 I Have read the Koran again and again and that 
 has not made me a Mohammedan. I have studied 
 the whole Bible, and you know that I am not a 
 Christian. Read the book and judge for your- 
 selves." 
 
 Daily for nearly a month did the Hindu re- 
 former continue to visit the school for the morn- 
 ing Bible lesson, and frequently thereafter until 
 he left for England, after which his eldest son 
 continued for some time to visit the school, thus 
 encouraging both the teacher and his pupils. 
 
 Mr. Duff had passed out of St. Andrews' Uni- 
 versity as its first scholar and most brilliant es- 
 sayist, but now with the assistance of only an un- 
 trained Eurasian lad, this man of splendid mental 
 gifts spent willingly, six hours daily in teaching 
 Bengali youths the English alphabet; and when 
 the duties of the day were over, he often worked 
 far into the night in the preparation of a series of 
 graduated school-books. The school soon be- 
 came so popular that increased accommodation 
 was found to be absolutely essential. It was at 
 length announced that none would be permitted 
 to learn English who did not read with ease their 
 own vernacular. Thus a purely Bengali depart- 
 ment was created. 
 
 At the end of the first twelve months a public 
 examination was held, and the pupils acquitted 
 themselves most creditably. The favourable im- 
 pression produced at this time so influenced the 
 leaders of the native community, that in the 
 
222 Men of Might in India Missions 
 
 second year hundreds were refused admittance 
 for lack of accommodation. Mr. Duff was at this 
 time asked by an influential family to open a simi- 
 lar school in a town forty miles from Calcutta. 
 This was done, and a vigourous mission school 
 was established outside the capital. An hour a day 
 was devoted to Bible study, and still the Institu- 
 tion in Calcutta grew in popularity, for not a few 
 had learned to recognise in the teaching of the 
 Sacred Scriptures an up-lifting influence which 
 their own Shasters did not possess. " Love your 
 enemies ; bless them that curse you. How beauti- 
 ful ! how divine ! Surely those Scriptures contain 
 the truth," exclaimed one of the students one 
 morning during the Bible hour. As such expres- 
 sions began more frequently to be heard, the cry 
 was raised that " Hinduism was in danger," and 
 one morning, out of the three hundred students 
 enrolled, only half a dozen appeared. Mr. Duff, 
 however, went calmly on and ere long the classes 
 were more crowded than ever. He then deter- 
 mined to take a step in advance. Having secured 
 the co-operation of three friends in sympathy with 
 the movement, he arranged for a course of lec- 
 tures to educated Bengali gentlemen on the sub- 
 ject of natural and revealed religion. A room in 
 his own house was fitted up for the lectures, as 
 the location was a central one. 
 
 At the introductory lecture twenty students, all 
 young men of influence, were present. Next 
 morning the whole city was in a state of excite- 
 
Alexander Duff 423 
 
 ment, and the college again almost emptied of 
 students. After conference with some of the 
 leaders of the community, interested in the wel- 
 fare of the college, it was decided, for the present 
 to discontinue the lectures. A spirit of inquiry 
 had, however, been aroused, and after a time, at 
 the request of the more influential among the stu- 
 dents, the lectures were resumed, and some of 
 those in attendance, became sincere seekers after 
 truth. One such sent his own brother to Mr. 
 Duff with the message, " If you can make a 
 Christian of him, you will have a valuable one." 
 The man who thus commended his brother to 
 Mr. Duff, himself received Christian baptism not 
 long after. Krishna Mohun Bannerjee, who af- 
 terward became the Rev. K. M. Bannerjee, LL.D., 
 was the next to declare himself on the Lord's 
 side, and he received the ordinance of baptism in 
 Mr. Duff's house in the presence of some of his 
 Hindu associates. 
 
 At the same place, two months later, Gopi Nath 
 Nundi renounced Hinduism and embraced Chris- 
 tianity. He afterwards was ordained to the Gos- 
 pel ministry in connection with the American 
 Presbyterian Mission. He was stationed at Fa- 
 tehpore during the mutiny of 1857, and showed a 
 martyr's faith and courage, declaring himself 
 ready to face death rather than deny his Lord. 
 
 The fourth among the students who openly re- 
 nounced his ancestral faith in favour of Christian- 
 ity was the youth whose heart had been touched 
 
224 Men of Might in India Missions 
 
 by the sublime teaching of the Sermon on the 
 Mount. He belonged to a wealthy and influential 
 family, and his public profession of faith in Christ 
 produced a profound impression. For these young 
 disciples and others who wished to receive instruc- 
 tion, Mr. Duff opened a week-day class for the 
 study of the Scriptures. He erected a bamboo 
 chapel for vernacular preaching and held an Eng- 
 lish service every Sabbath evening. He carried 
 on a course of lectures largely attended, in which 
 Christianity was contrasted with Hinduism and 
 Mohammedanism. 
 
 Thus four years passed in which the unresting 
 toiler continued his labours for the Master. Dur- 
 ing the cold season of 1833-34, being anxious to 
 inspect a branch-school at Takee, seventy miles 
 east of Calcutta, he engaged a native boat, and 
 with his family set off on this undertaking. The 
 forests were clothed with a wealth of luxurious 
 foliage, but the air was charged with poisonous 
 malaria ; and soon after his return to Calcutta he 
 was prostrated with jungle fever. A short sea- 
 trip sufficiently restored him to enable him 
 once more to engage in his duties, but in 
 the following April the fever again returned. 
 Recovering from this attack he paid a visit to 
 Takee to inspect the work there. On his arrival, 
 the physician, alarmed at his appearance, ordered 
 his immediate return. Dysentery followed fever, 
 and the four physicians in attendance unani- 
 
Alexander Duff 225 
 
 mously agreed that his only hope of restoration 
 lay in an immediate return to his native land. 
 
 His situation was still critical when in great 
 feebleness he was carried on shipboard, but 
 though the voyage was tempestuous he soon began 
 to rally. The ship entered the Firth of Clyde on 
 Christmas day. The first personal friend on 
 whom Mr. Duff called, was Dr. Chalmers, from 
 whom he received an enthusiastic welcome. 
 
 One of Mr. Duff's friends who had watched 
 his career in India with the keenest interest, in- 
 vited him to make an address on behalf of Bengal 
 Missions, in Falkirk. The ardent missionary 
 pleaded so eloquently for the cause so dear to his 
 own heart, that the whole community was aroused. 
 He then addressed a drawing-room audience at 
 Carbrook, awakening a profound interest in his 
 subject. The Foreign Missions Committee soon 
 after those meetings communicated to Mr. Duff 
 their formal desire that he should work entirely 
 under their direction, the more especially as " the 
 times were unsettled ; " but to this he would not 
 consent, stipulating that as an ordained minister 
 of the Gospel he must be left free to work as the 
 Master might indicate, if he retained his connec- 
 tion with the Society. Such an issue had not been 
 anticipated, and the Committee wisely decided to 
 leave their " agent " untrammelled by official in- 
 structions. From this time the resolute mission- 
 ary was actively engaged in presenting the cause 
 
226 Men of Might in India Missions 
 
 of missions, and under the magic of his burning 
 eloquence, his auditors sat spellbound. 
 
 Early in 1835, Mr. Duff was again prostrated 
 by malarial fever, but as soon as able to travel, in- 
 sisted upon going up to Edinburgh for the Gen- 
 eral Assembly. Monday, the 25th of May, was 
 the date assigned for the presentation of the re- 
 port of the Bengal Mission. When Mr. Duff 
 came forward enfeebled and emaciated, many in 
 the audience feared that he would fall to the floor, 
 but, absorbed in his subject, he soon lost all sense 
 of physical weakness and poured out " his elo- 
 quent peroration with an almost superhuman ef- 
 fect, and subsided drenched with perspiration, as 
 if he had been dragged through the Atlantic." 
 Under his burning words, many of his audience, 
 men unused to weep, were bathed in tears. The 
 young missionary was in constant demand, almost 
 every parish sending in a request for a visit from 
 him. Nor were his services in request only by the 
 churches of his own denomination, but he received 
 what at that time had never before been extended, 
 an invitation from the directors of the Church 
 Missionary Society to address its annual meeting 
 in May. This meeting was held in London, and 
 on the platform Mr. Duff found himself between 
 the Bishops of Chester and Winchester. At the 
 conclusion of the address delivered on this occa- 
 sion, the speaker sat down amid a tempest of ap- 
 plause. 
 
Alexander Duff 227 
 
 He received, at this time an invitation to visit 
 the University of Cambridge, which he gladly ac- 
 cepted. One interesting feature connected with 
 this visit was the meeting for the first and last 
 time of the aged Charles Simeon, and the young 
 missionary, whose parents had been led to Christ 
 through the words spoken by Mr. Simeon, on 
 that memorable Sabbath spent in Moulin. 
 
 In the autumn of 1835, Marischal College, 
 Aberdeen, " honoured itself and surprised the 
 young divine, still under thirty, by presenting 
 him with the diploma of Doctor of Divinity." 
 
 During the two and a half years after his re- 
 turn to Scotland, Dr. Duff, notwithstanding fre- 
 quent attacks of malarial fever, visited and ad- 
 dressed seventy-one Presbyteries and Synods, 
 and hundreds of congregations all over Scotland* 
 and at that time " the canal boat, the stage-coach 
 and the post-carriage were the most rapid means 
 of conveyance." The most fruitful result of the 
 interest aroused by his burning words was in lead- 
 ing men to desire to devote themselves to Mission 
 work in India. Among those whose hearts were 
 thus enlisted, though he was not permitted to en- 
 gage in this work, was the saintly McCheyne. 
 After his acquaintance with Dr. Duff, he wrote in 
 his journal, " I am now made willing, should God 
 open the way, to go to India." . In May, 1837, 
 Dr. Duff went to London to take part in the an- 
 niversary of the Church of Scotland's Foreign 
 
228 Men of Might in India Missions 
 
 Missions, held in Exeter Hall, and on this occa- 
 sion delivered what critics have pronounced by 
 far the most eloquent of all his addresses. 
 
 He was forbidden by his physicians to attend 
 the General Assembly of 1838, and a lengthened 
 period of perfect rest was enjoined. During this 
 time of enforced inaction, he exchanged his voice 
 for the pen. His lectures on India and India Mis- 
 sions, which he at this time prepared, would be 
 ready, he rejoiced to think, to do this work at 
 home, when he returned to India. 
 
 In the autumn of 1839 Dr. and Mrs. Duff a 
 second time set sail for India. After an over- 
 land journey of much interest, early in February, 
 1846, the Suez steamer, in which they had taken 
 passage, entered the harbour of Bombay, and the 
 travellers found Dr. John Wilson waiting to wel- 
 come them. Thus the two great educational mis- 
 sionaries of Eastern and Western India met for 
 the first time. 
 
 The only communication at this time between 
 Calcutta and Bombay was by sailing vessel around 
 the Peninsula. On this voyage between the two 
 capitals, Dr. and Mrs. Duff were the only pas- 
 sengers. Five days were spent in Madras. The 
 Rev. Messrs. Anderson and Johnson, fruit of his 
 address before the General Assembly of 1835, 
 had opened a school which became later, the great 
 Christian College of South India. With the work 
 so auspiciously begun, he was profoundly im- 
 pressed. 
 

 #w^^ 
 
Alexander Duff 229 
 
 On his arrival in Calcutta, Dr. Duff was 
 amazed at the evidences of progress on every side. 
 He saw signs bearing Hindu names as surgeons 
 and druggists, where less than six years before, it 
 had been asserted that no Hindu could be found 
 to study the healing art through anatomy. A 
 handsome Christian church had been erected for 
 the Bengali congregation and near it was a pleas- 
 ant manse. The pastor of the congregation was 
 the Rev. Krishna Mohun Banner jee, one of the 
 first converts of the Scotch Mission. A new col- 
 lege building had been erected as well as a mis- 
 sion house. For this fine college building Dr. 
 Duff had been instrumental in raising the funds 
 while at home, and he had himself contributed 
 toward this object a handsome sum which had 
 been presented to him as a personal gift for his 
 family. The colleagues in charge of the work 
 during the absence of the founder of the mission, 
 had laboured with great zeal and efficiency, and 
 Dr. Duff was rejoiced to find six or seven hun- 
 dred students waiting to welcome him on his 
 arrival. 
 
 With his accustomed zeal he entered at once 
 upon the discharge of his responsible duties in 
 connection with the college. A Sabbath class was 
 begun by him, for the study of the Scriptures by 
 thoughtful Bengalis who, during the week were 
 occupied in offices and thus without leisure. For 
 another class a weekly lecture was held in Dr. 
 Duff's own house. And for older men who de- 
 
230 Men of Might in India Missions 
 
 sired to renew their investigations an evening 
 lecture was begun in one of the rooms of the col- 
 lege. The number of college students continued 
 to increase and converts were gathered who be- 
 came a help and a joy. 
 
 But a time of trial was near. In May, 1843, 
 Dr. Duff wrote, " We are now laid under the 
 necessity openly to avow our sentiments. There 
 is high probability, or rather moral certainty that 
 separation from the Establishment must be fol- 
 lowed by the evacuation of the present missionary 
 premises, but there is no hesitation whatever as to 
 the course to be pursued." On the 10th of Au^ 
 gust, the five Bengal missionaries of the Church 
 of Scotland united in a despatch in which they 
 set forth their reasons for casting in their lot 
 with the Free Church. They soon learned that 
 they did not stand alone. On the 24th of August, 
 when a public meeting was called, it was found 
 that nearly the whole of the elders and a majority 
 of the members of St. Andrew's Kirk had thrown 
 in their lot with the houseless missionaries. The 
 society thus separated, began at once to collect 
 funds for the erection of a house of worship, but 
 when the building was ready for occupancy, it 
 suddenly collapsed. With a zeal undaunted by 
 this catastrophe, means were collected with which 
 to erect a second edifice ; and the congregation of 
 the " Free Church " in Calcutta still worships in 
 the building then erected. 
 
 Dr. Duff had proposed to the committee of the 
 
Alexander Duff 231 
 
 Established Church that the missionaries in India 
 be permitted to purchase at a fair equivalent the 
 whole of the buildings which they had erected, 
 but this proposal did not meet with a favourable 
 response. The college vacation of this memorable 
 year was therefore spent in anxious search 
 through the native city for a temporary home. 
 A house sufficiently commodious for the use of 
 the college was found at a moderate rental, and 
 was first occupied on the 4th of March, 1844. 
 There were the same missionaries, the same staff 
 of teachers, and more than one thousand students. 
 During this year, spontaneous gifts, amounting to 
 more than £3,400, were received, and the mission- 
 aries were greatly encouraged. 
 
 With his college established, Dr. Duff's next 
 care was for the branch schools in the rural dis- 
 tricts, since he regarded those as a very impor- 
 tant evangelising agency. His heart was soon 
 rejoiced by the conversion and baptism of several 
 young men of ability and high social position. 
 Baptisms followed in such rapid succession that 
 the Brahminical community of Calcutta became 
 alarmed. When at length four Kulin Brahmins 
 received the ordinance of baptism, the more 
 bigoted and vicious among the Hindu community 
 resolved to try to get rid of Dr. Duff, the cause, 
 they asserted, of all this unrest. He was warned 
 that violence to his person was intended, but, ap- 
 parently unmoved, he went quietly on with his 
 duties. As the converts increased it became neces- 
 
i^i Men of Might in India Missions 
 
 sary to make some provision for those who were 
 cast out by their friends. In 1846 the resident 
 converts had increased to thirteen and two of 
 this number were married. 
 
 In July, 1847, news reached India of the death 
 of Dr. Chalmers, and Dr. Duff was urged to come 
 home as his successor. To this appeal he sent a 
 negative reply. He must remain in India, he said, 
 — must die as he had lived, — the missionary. 
 When his decision was communicated to the Gen- 
 eral Assembly, that body urged his temporary re- 
 turn, that he might do for the Free Church, what 
 he had done for the missionary organisation be- 
 fore the Disruption, during his visit to Scotland. 
 To this call from home, his medical advisers urged 
 him to respond, as his incessant labours since his 
 return to India had left him with little physical 
 strength to resist disease. When this necessity 
 was urged he yielded, but stipulated that before 
 returning to Scotland time should be given him 
 in which to visit the mission fields of Ceylon as 
 well as those of North and South India, since 
 his knowledge of mission work and methods 
 would thereby be greatly enhanced. 
 
 In April, 1850, Dr. and Mrs. Duff left Calcutta 
 for Scotland. They reached Edinburgh near the 
 end of May, and Dr. Duff hurried on to the Gen- 
 eral Assembly and delivered five addresses before 
 that body. The years succeeding this Assembly, 
 until the beginning of 1854, were spent by 
 him in going from Synod to Synod. He tried 
 
Alexander Duff 133 
 
 to reach every congregation however small, or 
 difficult of access. Ireland, England and Wales 
 were visited, as well as Scotland. He was en- 
 gaged not only in addressing congregations, but 
 in seeking and sending out new missionaries, in 
 lecturing to young men, and in helping to ad- 
 vance the cause of the British and Foreign Bible 
 Society. 
 
 In 1 85 1 he was made Moderator of the Free 
 Church Assembly. He was chosen by acclama- 
 tion, and discharged his high duties with his 
 wonted tact and fervour. Among the American 
 visitors present at this Assembly was George H. 
 Stuart, Esq., of Philadelphia. The eloquent en- 
 thusiasm of the missionary-moderator had pro- 
 foundly interested him, and he determined to in- 
 vite him to pay a visit to America. This he 
 urged with great earnestness, but Dr. Duff felt 
 that he was first pledged to his own people. Mr. 
 Stuart was glad to receive an assurance that the 
 proposition would receive consideration should 
 the invitation in the future be renewed. Mr. 
 Stuart kept the matter in mind and wrote again 
 and again, and not a few ecclesiastical bodies did 
 the same. A formal request for a visit came also 
 from Canada. At the beginning of 1854, Dr. 
 Duff felt that the time had come when he could 
 visit the churches of the Western world. He em- 
 barked from Liverpool on Saturday, the 28th of 
 January, and after a very stormy passage reached 
 New York on the 15th of February. A period of 
 
234 Men of Might in India Missions 
 
 most engrossing labour now began. Breakfasts 
 were given at which the distinguished visitor was 
 expected to make speeches, evening receptions 
 were tendered after days of uninterrupted visits 
 and addresses, with the result that the much-feted 
 man sometimes did not find his way to his room 
 until one o'clock in the morning. 
 
 At the first meeting in Philadelphia, held in 
 the largest hall in the city, between three and 
 four thousand persons were in attendance, while 
 thousands were turned away after the hall was 
 filled to overflowing. When Dr. Duff was intro- 
 duced, rounds of applause, repeated again and 
 again, greeted him. " The kindness of the people 
 here is absolutely oppressive," he wrote, " and 
 their importunity for addresses so autocratic, that 
 I am driven in spite of myself to do more than 
 I am physically able to do." His chief strength 
 was spent in New York and Philadelphia, but he 
 also paid a visit to Washington, and to some of 
 the cities of the West, on his way to Canada, 
 where he was also most enthusiastically received. 
 
 He left New York for Liverpool^ on the morn- 
 ing of the 13th of May. Both the wharf and the 
 steamer on which he had taken passage were 
 crowded with clergymen and others who had come 
 to bid him farewell. " No such man has visited 
 America since the days of Whitefield," was fre- 
 quently said. He had nowhere plead for money, 
 but when his friends bade him good bye on leav- 
 ing New York a letter containing £3,000 was 
 
Alexander Duff 235 
 
 put into his hands. Canada also made a contri- 
 bution to forward his work, and during his ab- 
 sence, Glasgow had raised a generous sum. Thus 
 were the means provided for a new college build- 
 ing in Calcutta. 
 
 He reached Edinburgh in time to be present at 
 the General Assembly of his own Church and to 
 give some account of his experiences in the 
 United States and in Canada. 
 
 With his heart still in India, he had hoped to 
 return to the land of his adoption in the autumn 
 of 1854, but the labours and excitement of his 
 tour on the Western Continent, had left him in 
 such a state of mental prostration that his phy- 
 sicians insisted on a lengthened period of absolute 
 rest in the South of Europe. 
 
 On the 13th of October, 1855, Dr. and Mrs. 
 Duff for the third time left Scotland for India. 
 Calcutta was reached in February. His first serv- 
 ice after his arrival was preaching on the Sab- 
 bath in the Free Church, " amid a mighty rush 
 and conflict of emotions to an overflowing audi- 
 ence." 
 
 On the last day of February, 1856, Lord Can- 
 ning, the recently inducted Governor-General took 
 the oaths of office, little dreaming how fierce a 
 storm would in a few months sweep over the 
 Empire. It was the eve of the terrible mutiny, 
 the darkest time in the whole history of India 
 under British rule. Calcutta was exempt from 
 actual outbreak, but there was constant alarm 
 
236 Men of Might in India Missions 
 
 and panic. Sometime during the summer of this 
 sadly memorable year, Dr. Duff wrote, " I have, 
 a confident persuasion that our work in India is 
 not accomplished, and that until it be accomp- 
 lished, our tenure of Empire is secure." 
 
 The work in Calcutta under his superintendence 
 had never been so prosperous as during this year 
 of trial. The new college building was now ready 
 for occupancy, and there were 1,200 students in 
 attendance. 
 
 In July, 1863, Dr. Duff's old enemy, dysentery 
 again laid him low. To save his life, the phy- 
 sicians in attendance, hurried him away on a sea- 
 voyage to China. Not rallying as he had hoped to 
 do, on his return to Calcutta, he began prepara- 
 tions for taking a final leave of India. When his 
 decision became known, all classes of the com- 
 munity united to do him honour. Scholarships 
 bearing his name were endowed in the university. 
 The Bethune Society and the Doveton College, 
 both of which institutions had been greatly bene- 
 fited by his labours, procured oil paintings of 
 their benefactor. His own students, Christian and 
 non-Christian, placed his marble bust in the Hall, 
 where so many young men had sat at his feet. 
 Some of the Scottish merchants of India, Singa- 
 pore and China, presented him with the sum of 
 i 1,100. He consented to accept the interest of 
 this amount. The capital he desired should be 
 used to aid in the support of the invalided mis- 
 sionaries of his own church. 
 
Alexander Duff 237 
 
 On Saturday, the 20th of December, 1863, at- 
 tended by a great company of sorrowing friends 
 the invalid missionary embarked on the " Hot- 
 spur," for his native land. Though never again 
 robust in health, he was spared for fourteen years 
 to labour and to pray for the cause to which he 
 had devoted his life. A fund of £10,000 was 
 raised with which to endow a Missionary Pro- 
 fessorship and to this chair Dr. Duff was unani- 
 mously called by his Church. Not only did he 
 prepare lectures, but delivered these every winter 
 in the Colleges of Aberdeen, Edinburgh and Glas- 
 gow. He refused all emoluments connected with 
 this professorship, as well as any income from 
 his office as Convener of the Foreign Missions' 
 Committee, contenting himself with the interest 
 of the Duff Missionary Fund ; and no small pro- 
 portion of this was spent in systematic bene- 
 ficence. When Mr. Duff declined to accept more 
 than the interest of the handsome sum offered 
 him by private friends, and this only in lieu of 
 any remuneration connected with the offices he 
 held, these same friends purchased and presented 
 him with a house in Edinburgh, and this house, 
 after his return to Scotland, became his home. 
 The light and joy of this home was the devoted 
 wife, who, during all the years of his missionary 
 life in India, had been his comfort and his in- 
 spiration. In the beginning of 1865 this dear 
 companion was removed by death. Though to the 
 end of his pilgrimage cared for with filial devo- 
 
238 Men of Might in India Missions 
 
 tion and friendly affection, Dr. Duff from this 
 time felt in a peculiar sense alone. He neglected 
 none of his duties, but he spent much time in the 
 study of God's Word, finding there the truest 
 solace for a wounded heart. 
 
 In 1873, the veteran missionary was a second 
 time made Moderator of the General Assembly 
 of the Free Church of Scotland. He had now 
 completed his seventieth year and his physical 
 strength had begun visibly to abate, but he con- 
 tinued his preparations for trying once more, dur- 
 ing the sessions of the General Assembly to arouse 
 the church to its duty in respect to Foreign Mis- 
 sions. 
 
 A year later his feebleness had so increased 
 that he was unable to be present at the sessions 
 of the General Assembly, but he continued to use 
 his pen with all his former power. In 1878 he 
 wrote letters resigning all the offices he held, in 
 order that he might devote all his remaining 
 powers to a renewed advocacy of the duty of the 
 church more faithfully to carry out the last com- 
 mand of the world's Redeemer. 
 
 As alarming symptoms, increased, the invalid's 
 second son was summoned from Calcutta and 
 reached Scotland just a month before his father 
 passed away. The aged sufferer said to his son 
 on his arrival, " I am in God's hands to go or 
 stay. If He has need for me, He will raise me 
 up; if otherwise, it is far better." A few days 
 
Alexander Duff 239 
 
 later, he said, " I am very low, and cannot say 
 much, but I am living daily, habitually in Him." 
 When his daughter repeated to him the first 
 line of John Newton's beautiful hymn, 
 
 " How sweet the name of Jesus sounds," 
 
 he responded with peculiar emphasis, "unspeak- 
 able." 
 
 He lingered until the 12th of February, 1878, 
 when in perfect peace he passed away. His re- 
 mains were conveyed from Sidmouth, where he 
 died, to Edinburgh, and around his bier Chris- 
 tians of all confessions met. The professors and 
 students of the universities with which he had 
 been associated, joined the great procession. Peer 
 and citizen, missionary and minister bore the pall 
 and laid the precious dust in the grave. The 
 great missionary societies were all represented. 
 
 " His coffin should be covered with palm- 
 branches," said one. " His work on earth was 
 crowned with the blessing of the Master, and in 
 His presence, as one who turned many to righte- 
 ousness, he shall shine as the stars forever and 
 ever." 
 
X 
 
 JOHN ANDERSON 
 1837-1855 
 
 At the close of the address made by Dr. Duff 
 before the General Assembly of the Church of 
 Scotland in May, 1835, the venerable Dr. Stewart 
 of Erskine rose and said, " It has been my privi- 
 lege to hear both Mr. Fox and Mr. Pitt in the 
 House of Commons when in the zenith of their 
 glory as statesmen and orators, but the speech to 
 which we have just listened excels in its lofty 
 tone, its close argumentative force, its transcen- 
 dent eloquence and overpowering impressiveness, 
 anything which I ever heard from their lips." 
 
 Reports of that marvellous address were sent 
 through the length and breadth of Scotland. An 
 abridged report came into the hands of a young 
 man temporarily laid aside by illness in a quiet 
 retreat on the banks of the Nith, near Dumfries. 
 " It kindled a spirit," wrote this young man, " that 
 raised us up from our bed and pointed as with the 
 finger of God to India as the field of our future 
 labours, should it please God to open the way." 
 That young man was John Anderson, born in. 
 Galloway in the parish of Kilpatrick-Durham, on 
 240 
 
John Anderson 241 
 
 the 23rd of May, 1805. The eldest son of a family 
 of nine children, and with a totally blind father, 
 who was the possessor of little worldly wealth, 
 the boy was made to bear the yoke in his youth. 
 His mother was a woman marvellously brave of 
 spirit, as well as very tender of heart, so there 
 was much sunshine mingled with the dark mists 
 and rough winds that swept around and into this 
 humble Scottish home. As might be expected 
 from one reared amid rugged hills, the boy was 
 bold and adventurous. He was also fond of 
 reading and showed a decided preference for 
 works of history. An aged woman in the neigh- 
 bourhood of his home had a little library, from 
 whose shelves John was permitted to carry home 
 for his hours of leisure such books as pleased his 
 fancy. 
 
 " You have now read all my books but one," 
 said this kind friend as John was one day turn- 
 ing over the volumes. " That book is the Bible." 
 
 " But I cannot read that," replied the youth 
 with some impatience. 
 
 " Why not, John ? " was quietly asked. 
 
 " It is the corrupt nature that will not let me. 
 I like history and such books," was the frank 
 answer. 
 
 The elements of learning were acquired at the 
 parish school, and the study of Latin was com- 
 menced with Mr. Stevenson, a gentleman who 
 felt a deep interest in the lad because convinced 
 that he possessed a mind well worth cultivating. 
 
242 Men of Might in India Missions 
 
 Mr. Anderson entered the Edinburgh University 
 in his twenty-second year. So well had he im- 
 proved his opportunities under Mr. Stevenson's 
 tuition that he took high rank in the university 
 as a Latin scholar, and at the end of the first 
 session won a prize for a Latin poem and a second 
 prize for diligence in private study. The follow- 
 ing winter Mr. Anderson joined the senior class 
 in Latin, and received a beautiful copy of the 
 whole of Cicero's works for a spirited poem on 
 Hannibal's march against Rome. The next ses- 
 sion he gained a prize as a student of moral phi- 
 losophy. The fourth session completed his course 
 at the university, his vigourous intellect and in- 
 tense application having won for him the high 
 regard of his instructors. 
 
 We are told that Mr. Anderson's blind father 
 could repeat from memory almost the entire 
 Bible, but the boy's religious impressions were 
 received, as he himself testifies, in the Rev. Mr. 
 McWhirr's Sabbath School. Having resolved to 
 devote himself to the Gospel ministry, Mr. Ander- 
 son entered the Divinity Hall of Edinburgh in 
 the winter of 1830-1 and enjoyed the inestimable 
 advantage of sitting at the feet of Drs. Chalmers 
 and Welsh, the professors of Theology and 
 Church History. Four years were spent in theo- 
 logical study; and only a man possessed of ster- 
 ling elements of character would so cheerfully 
 have overcome all obstacles in order to prosecute 
 his studies. After his classes in the university were 
 
John Anderson 243 
 
 over Mr. Anderson would walk two or three miles 
 in storm as well as sunshine to teach in the Mar- 
 iner's School, returning to Edinburgh at eight 
 or nine o'clock in the evening, and then by rush- 
 light he would prepare his lessons for the follow- 
 ing morning. 
 
 No wonder that toward the close of his course 
 in Divinity, his naturally fine constitution showed 
 signs of giving way. For nearly two years he 
 was laid aside, and it was not until the early 
 part of 1835 that his health began to improve. He 
 was in a very despondent frame of mind when in 
 June of this year fragments of the address de- 
 livered by Dr. Duff before the General Assembly 
 in May, found their way to his quiet retreat, and 
 through the stirring words of the great mission- 
 ary his spirit received an irresistible touch which 
 decided his future course," To India he would 
 go, should the Lord open the way. 
 
 In so important a matter Mr. Anderson re- 
 solved to consult Dr. Gordon, from whom he had 
 received much kindness and who had given him 
 much excellent counsel when he had made known 
 to him his desire to become a minister of the 
 Gospel. After an interview with Dr. Gordon, 
 several months passed before the subject was 
 again introduced. On the 29th of April, 1836, 
 Dr. Gordon wrote to Mr. Anderson, saying, " Tell 
 me, by return of post, how your health is, when 
 you can be licensed and whether you have the 
 same desire as before to go to India." 
 
244 Men of Might in India Missions 
 
 Mr. Anderson replied at once and favourably. 
 On the 3rd of the following May he was licensed 
 to preach the Gospel by the Presbytery of Dum- 
 fries and a few days later was summoned to 
 Edinburgh to meet the Committee on Foreign 
 Missions. On the 28th of June he received his 
 appointment to Madras as a missionary of the 
 Church of Scotland. His ordination took place 
 in St. George's Church, Edinburgh, on the 13th 
 of July. During the following week Mr. Ander- 
 son bade adieu to his relatives ; among whom was 
 his aged and blind father, and the parting was 
 a sore trial to both father and son. 
 
 Paying a visit to London, the missionary-elect 
 made the acquaintance of Dr. Duff, from whom 
 he received much kindness and encouragement. 
 On the 13th of August Mr. Anderson left Ports- 
 mouth in the " Scotia." The voyage around the 
 Cape to Calcutta was tedious, but the young mis- 
 sionary made many friends among his fellow- 
 voyagers, who in token of their appreciation of 
 his efforts for their spiritual good, presented him 
 at parting with a handsome Bible. 
 
 The Missionary Committee had deemed it ad- 
 visable that Mr. Anderson before proceeding to 
 Madras should visit the Missionary Institution at 
 Calcutta, which during the absence in Scotland of 
 Dr. Duff, the founder, was ably superintended 
 by the Rev. Messrs. Mackay and Ewart. 
 
 The " Scotia " reached Calcutta a day or two 
 earlier than she was expected, and in consequence 
 
John Anderson 245 
 
 on his arrival on the 12th of December, Mr. An- 
 derson found no one to meet him. He, however 
 made his way at once to the mission-house; and, 
 Mr. Ewart wrote, " We seemed to get acquainted 
 with our new colleague almost immediately." 
 
 Full of zeal, the new missionary was anxious 
 without delay to continue his journey to Madras, 
 but no vessel was available until the beginning of 
 February. Madras was reached on the 22nd of 
 the same month. His health had been materially 
 benefited by the long sea-voyage, and his spirit 
 had been refreshed and his faith strengthened by 
 what he had seen and heard in Calcutta in con- 
 nection with the mission work in progress there. 
 " I feel as if I were a new man," he wrote to 
 a friend soon after his arrival in Madras. 
 
 Two years before Mr. Anderson's arrival, two 
 Scotch chaplains had opened the " St. Andrew's 
 School," and after collecting funds in India for 
 this object, had applied to the Church of Scotland 
 for a missionary, with a view to the establish- 
 ment of an institution like that founded in Cal- 
 cutta by Dr. Duff. This school was made over to. 
 Mr. Anderson. A suitable building was rented 
 in a central location, and on the 3rd of April, 
 1837, the school was formally opened with fifty- 
 nine Hindu boys and young men. In the pros- 
 pectus sent out before entering upon his educa- 
 tional work in Madras, Mr. Anderson frankly an- 
 nounced that " the ultimate object was a normal 
 seminary in which native teachers and preachers 
 
246 Men of Might in India Missions 
 
 may be trained up to convey to their benighted 
 countrymen the benefit of a sound education and 
 the blessings of the Gospel of Christ." In two 
 and a half months the number of pupils had in- 
 creased to 180. 
 
 In communicating religious truth, Mr. Ander- 
 son " had the rare sagacity," wrote one of his 
 pupils in later years, " to know how far to go, 
 and when to stop without sacrificing principle, 
 or wounding unnecessarily the feelings of others, 
 while his happy mixture of firmness and kindness 
 won the affections of his pupils." 
 
 The first public examination took place nine 
 months after the opening of the school. The 
 occasion brought together not only many promi- 
 nent European citizens, but a large company of 
 influential natives, and all carried away most 
 favourable impressions of the results achieved. 
 
 Special instruction was given by Mr. Ander- 
 son to a class of monitors, and these in their turn 
 communicated to the junior classes the knowl- 
 edge they had acquired. By this method a" class 
 of teachers was trained whose services became 
 most valuable. " The pupils are taught," wrote 
 the missionary to a friend, " every truth I would 
 teach in my native land. The school ought to be 
 our desk, our pulpit and our professor's chair." 
 
 As the work increased Mr. Anderson felt the 
 need of an associate, and he was consequently de- 
 lighted when the tidings reached him from home 
 that the man whom before all others he himself 
 
John Anderson 247 
 
 would have chosen, his dearest friend, the Rev. 
 Robert Johnson, would soon be sent to his as- 
 sistance. The school which Mr. Anderson had 
 founded was intended primarily for children and 
 youths from the higher castes. The admission of 
 low-caste pupils, he felt convinced would frustrate 
 his great aim, " the Christianising of the un- 
 touched masses of the caste-bound population ; " 
 but on the 19th of October, 1838, three pariah 
 boys found admission into the school under false 
 colours, having on their foreheads the usual idol- 
 atrous marks of caste. As soon as their true 
 status in the Hindu community was discovered, 
 there was much excitement and indignant feeling 
 in the school, and the missionary was asked to 
 expel the intruders. This he firmly declined to 
 do. He had not introduced these pupils. They 
 had applied for admission and had been received. 
 To expel them would be to countenance caste. 
 Such a step he could not therefore take. Another 
 school in the city opened its doors to receive such 
 students as were unwilling to be associated with 
 boys of a low caste, and one hundred pupils at 
 once left the school. This was a sore trial to 
 Mr. Anderson. 
 
 The opportune arrival of his new colleague, the 
 Rev. Robert Johnson on the morning of January 
 24th, 1839, imparted new strength and courage 
 to the solitary worker in this time of perplexity, 
 and the two friends were soon wholly absorbed 
 in the work of " making Christ known to some, 
 
248 Men of Might in India Missions 
 
 that these might become the instruments of mak- 
 ing Him known to many." Mr. Anderson wisely 
 reasoned that if the Gospel were first preached in 
 the great cities, from these centres the light would 
 be carried to the villages and hamlets. From the 
 first he had entertained the idea of expansion in 
 the direction of branch schools. The arrival of 
 Mr. Johnson made such an advance possible. The 
 first branch school was opened at Conjeveram, 
 forty-five miles from Madras. This city is re- 
 garded by the Hindus in South India as ranking 
 first in antiquity and sacredness. Its temples are 
 magnificent, and at the great annual festival in 
 May, 100,000 worshippers assemble from all 
 parts of India. 
 
 Leaving the school in Madras for a time in Mr. 
 Johnson's charge, Mr. Anderson himself went to 
 Conjeveram to begin a school there taking with 
 him four of his trained monitors. The school was 
 opened on the 29th of May in the midst of the 
 great Hindu festival, and during the hottest sea- 
 son of the year, when the hot winds were like a 
 blast from a furnace. There was much to dis- 
 courage in the outset, but the school proved 
 eventually a most successful enterprise. Three 
 other important branch schools were ere long 
 opened, and each one became a centre of light 
 intellectually and spiritually. 
 
 On the 20th of April, 1840, Dr. and Mrs. Duff 
 arrived from Bombay en route to Calcutta. They 
 remained five days in Madras, and brought much 
 
John. Anderson 249 
 
 refreshment to all. On the day of his arrival, 
 Dr. Duff spent several hours in the institution, 
 " setting the pupils on fire by the truths he pre- 
 sented in his own inimitable way." 
 
 Early in 1841 the Rev. John Braidwood and 
 Mrs. Braidwood arrived in Madras. Referring to 
 this reinforcement to the mission, Mr. Anderson 
 said, " It is hardly four years since I crossed the 
 surf from Calcutta alone, with no one on the 
 shore to bid me welcome: now I have many 
 friends and tokens manifold of God's goodness 
 to me." 
 
 In 1838 the Rev. Robert Caldwell, afterward 
 Bishop of Tinnevelly, arrived in Madras, where 
 he spent two years chiefly in the study of the 
 Tamil language. In his " Reminiscences," in the 
 chapter devoted to the men whose acquaintance he 
 made in Madras during his residence there, he 
 thus speaks of Mr. Anderson, " One of the most 
 prominent figures in the missionary world of 
 Madras at that time was that of Mr. Anderson, 
 best known as John Anderson, of the Scotch 
 Presbyterian Mission, the Dr. Duff of Madras, 
 by whom the first great English school for Hindu 
 youths was established, and the first systematic 
 effort made to use English education as a means 
 of spreading Christianity among the higher classes 
 and castes. John Anderson was my greatest 
 friend in Madras at that time. He was one of the 
 ablest and most zealous and devoted missionaries 
 I have ever met, and was certainly the most en- 
 
250 Men of Might in India Missions 
 
 thusiastic. Enthusiasm, however, was one of the 
 most marked characteristics of his nature, and 
 showed itself, not only in his missionary work, 
 but in everything he did and said. He was one 
 of the mightiest talkers I have ever met. I have 
 often stood listening to him at night in the streets 
 for hours after we had been supposed to bid one 
 another good-bye, and one night we never slept 
 at all, but sat, or lay awake the whole night, I 
 listening, and he pouring out upon me the floods 
 of his fluent, enthusiastic talk. One of his chief 
 characteristics was his almost womanly tender- 
 ness and affection towards his students, which 
 was one of the things that conduced to the great 
 number of conversions of educated young men 
 with which his work was marked. Throughout 
 the Presidency of Madras for many years the 
 name of John Anderson, and the fame and influ- 
 ence of what was called Anderson's School — now 
 developed into the Christian College — were like 
 household words." 
 
 One of the ends which Mr. Anderson kept con- 
 stantly in view, the training of teachers from 
 among the students, was producing most satis- 
 factory results. Within four years after fhe be- 
 ginning of his work in Madras eighteen students 
 had received so thorough a training as to make 
 them well fitted to impart secular instruction, and 
 all were saturated with the truths of the Bible. 
 " Our greatest trial now is," wrote Mr. Anderson, 
 " that we do not see the souls over whom we 
 
John Anderson 251 
 
 yearn converted to God. Our hearts begin to 
 yearn for the first ripe fruits." 
 
 At length some hearts were stirred. On Satur- 
 day of each week all the pupils under instruction 
 were arranged, in three divisions, each in charge 
 of a missionary, and four or five hours were spent 
 in repeating the portions of Scripture learned 
 during the week, and in careful Biblical instruc- 
 tion. It was one of the passages of Scripture 
 thus learned that proved the Sword of the Spirit 
 to one of the pupils. This youth with another 
 from the highest class, both lads of superior in- 
 telligence, renounced Hinduism in favour of 
 Christianity, and on Sabbath evening, June 20th, 
 1841, received the ordinance of baptism. Cast 
 out by their friends because of the step they had 
 taken, they were received into the home of the 
 missionaries. This event made no small stir 
 among the caste people of the city and reduced 
 the number of students in attendance from four 
 hundred to seventy. The friends of the young 
 men after doing all in their power to induce the 
 converts to renounce the faith they had espoused 
 made an appeal to the magistrate, who after an 
 examination in the presence of witnesses, ruled 
 that the young men were of full age and capable 
 of deciding for themselves in matters religious. 
 They were therefore, in accordance with their ex- 
 pressed wish, returned to the care of the mission- 
 aries. 
 
 On the bench with the European Magistrate 
 
252 Men of Might In India Missions 
 
 was a sagacious Brahmin. The father of one of 
 the youths bitterly upbraided him for acquiescing 
 in the decision of the English Magistrate. His 
 reply was significant. " Mr. Anderson is an hon- 
 est man. He told you from the beginning that 
 conversion was his object, and I warned you, but 
 you did not listen to me, and placed your sons 
 under his instruction." 
 
 A few weeks later there was another baptism 
 from among the students, but the event passed 
 without tumult and without legal proceedings, 
 though the feeling roused by the two first baptisms 
 had in no degree abated, and the institution con- 
 tinued to be shunned like a hospital filled with 
 plague-stricken patients. 
 
 At this time when there was much to discour- 
 age, a beginning was made in a very important 
 work. Mr. and Mrs. Braidwood removed from 
 the building which until then had been the home 
 of the entire mission household, to another resi- 
 dence. Here Mrs. Braidwood opened a school 
 for girls. A Tamil teacher was found who was 
 willing to give Mrs. Braidwood instruction in 
 the language, and at the same time to teach his 
 own sister and a few other little girls whom he 
 brought daily to the mission house. In this small 
 beginning of a very interesting and most impor- 
 tant work, Mrs. Braidwood took the deepest in- 
 terest. 
 
 Mr. Anderson, ever ready to seize or to make 
 an opportunity for helping forward the work of 
 
John Anderson 253 
 
 evangelisation, conceived the plan of beginning a 
 periodical in English in order to reach and benefit 
 the youths who had formerly been under his in- 
 struction, but were now widely scattered because 
 of the baptisms which had taken place in con- 
 nection with the institution. The first number 
 of the " Native Herald " appeared on the 2nd of 
 October, 1841, and the subscription list soon num- 
 bered over two hundred. 
 
 At the sixth annual examination of Mr. Ander- 
 son's School the Marquis of Tweeddale, Gover- 
 nor of Madras, presided, and his words of warm 
 commendation encouraged the hearts of all. Dur- 
 ing the six years since the opening of the parent in- 
 stitution and the subsequent opening of the branch 
 schools, nearly two thousand pupils had received 
 instruction and all had learned much Bible truth. 
 The three students who had received baptism and 
 who had remained steadfast, showed not only 
 great aptitude for teaching, but an earnest desire 
 to be trained for the work of making Christ 
 known to their fellow-men. 
 
 It was not until the beginning of July, 1843, 
 that it was certainly known in Madras that the 
 Disruption of the Church of Scotland had become 
 an accomplished fact in the previous May. The 
 missionaries did not hesitate to cast in their lot 
 with the Protesting party, and their decision was 
 promptly communicated to Dr. Brunton, the Mis- 
 sion Convener. Occupying united premises both 
 for the college and the residence of the mission- 
 
254 Men of Might in India Missions 
 
 aries, when the Disruption came there were no 
 buildings to lose in Madras. In the straitened 
 condition of the finances caused by the Disrup- 
 tion it was decided to make an appeal for funds 
 to such of their friends in India as were in sym- 
 pathy with the work they were trying to do and 
 with the step they had taken in separating them- 
 selves from the Established Church. This appeal 
 was sent out by Mr. Anderson as senior mission- 
 ary and Secretary, and in a few days brought 
 more than nine thousand rupees into the mission 
 treasury. 
 
 During the year following the Disruption the 
 confidence reposed in the missionaries, and the 
 high regard in which their work was held, were 
 manifested in a very practical manner, as during 
 the year the contributions made in India for the 
 work of the mission reached the sum of 17,370 
 rupees. 
 
 The school had in a measure recovered from 
 the panic and consequent desertions occasioned by 
 the first baptisms among the students, when a 
 Brahmin youth, nineteen years of age proclaimed 
 himself a Christian and received the rite of bap- 
 tism. Before taking this decisive step he was 
 visited by his father who tried by persuasion and 
 threats to dissuade him from his purpose, but the 
 youth remained firm. On the morning of his 
 baptism his mother, accompanied by other female 
 relatives arrived, but the young man declined to 
 see them. " I have told my father all," he said. 
 
John Anderson 255 
 
 " My feelings are unchanged." He was baptised 
 in the Hall of the institution in the presence of his 
 fellow-students. On the following day more than 
 three hundred pupils absented themselves from 
 the classes ; and when the news reached the 
 branch schools the numbers there were also 
 greatly diminished. After several months the 
 younger pupils began to return, but the older 
 pupils were not again permitted to place them- 
 selves under the instruction of the missionaries. 
 
 The first examination of the girls in the caste- 
 schools which had been established was private. 
 The second examination of these schools was held 
 in the Hall of the institution and was public. Over 
 four hundred girls were present, all of whom had 
 received careful religious instruction. 
 
 After the Disruption, a Free Church Presby- 
 tery was formed in Madras, and in March, 1846, 
 the first three converts who had been under in- 
 struction from the time of their baptism were 
 licensed to preach the Gospel by this Presbytery, 
 the services were conducted with great solemnity 
 and impressiveness, in the presence of a large 
 assembly of Europeans and the people of the 
 land. 
 
 To give the element of stability to the mission, 
 a permanent location seemed desirable, and it was 
 at length decided to try to raise in India a sum 
 for the purchase of premises for the institution. 
 The amount asked for in the circular issued was 
 25,000 rupees, and in a few weeks over twenty 
 
256 Men of Might in India Missions 
 
 thousand rupees had been subscribed. A large 
 house admirably suited for their purposes was at 
 this time offered for sale for the sum of 25,000 
 rupees, and this was at once secured. The school 
 was transferred to the new premises in Decem- 
 ber, 1846. 
 
 On the 29th of January, 1847, Mr. Anderson 
 was united in marriage to Miss Margaret Locher, 
 of Zurich, Switzerland, who had come to Madras 
 two years before to engage in work among the 
 women. Miss Locher was a lady of devoted 
 piety, generous impulses and full of zeal for the 
 work of the Lord. Not long after Mr. Ander- 
 son's marriage five girls from the first class in 
 the caste-school in Madras made known their 
 desire to become Christians. These girls had all 
 reached the age of discretion and could not there- 
 fore be forcibly removed by their friends. After 
 they had placed themselves under the care of the 
 missionaries, the parents of the other girls in the 
 school took alarm and in two or three days the 
 entire school was swept away. The branch schools 
 also suffered. Three other girls ere long joined 
 the first five girls who had renounced Hinduism, 
 and all these became the special care of Mrs. An- 
 derson. 
 
 At the time of Mr. Anderson's marriage, ten 
 young men who had been the joint care of the 
 two senior missionaries since their baptism, were 
 placed under the special care of Mr. Johnson, and 
 with him occupied rooms at one end of the insti- 
 
John Anderson 257 
 
 tution, while Mr. and Mrs. Anderson and the 
 girls in their care had rooms at the opposite end 
 of the building. 
 
 When the premises purchased for the institu- 
 tion were occupied, it was with the expectation 
 that it would ere long be possible to make much 
 needed enlargements and improvements; but as 
 funds were not forthcoming for this purpose from 
 Scotland and as the money raised in India was 
 required to maintain the work, nothing could 
 be done; while the mission family was increased 
 from time to time by the addition of converts cast 
 off by their friends. " My colleagues and my- 
 self," wrote Mr. Anderson to the committee at 
 home, " have special cause for gratitude that we 
 have been so long spared to labour together in 
 this work without being obliged to have any 
 change for the benefit of our health. It is my 
 duty however to tell you that I am considerably 
 broken, and neither of my colleagues has any 
 strength to spare. I hope, therefore, that you 
 will be able without delay to send us some money 
 for the enlargement of our mission premises, as 
 confined air is dangerous to the health and life of 
 a missionary." 
 
 Still the help did not come. Mr. Anderson's 
 physician at length declared that for him to re- 
 main any longer in the premises in their con- 
 gested condition, would not only be highly im- 
 prudent, but criminal. A house in the suburbs 
 was accordingly rented, a part being occupied by 
 
258 Men of Might in India Missions 
 
 Mr. and Mrs. Anderson and the female converts, 
 and the other part by Mr. Johnson and the young 
 men in his care. This change was beneficial to 
 all and prevented Mr. Anderson from altogether 
 breaking down. In the meantime, ladies in Scot- 
 land interested in the work in Madras raised the 
 sum of £100 for enlarging the mission premises, 
 and friends in India contributed £300 for the 
 same purpose. 
 
 The first day of 1849 was marked by many 
 tokens of the Lord's goodness. Among these 
 was a gift of 1,000 rupees sent as a thank-offer- 
 ing to the mission by one who had received 
 spiritual benefit from the ministrations of the two 
 senior missionaries. On the evening of the first 
 Sabbath of this new year three native women, 
 who had for some time been under instruction, 
 received the ordinance of baptism. The new 
 year brought its trials as well as its joys. The 
 health of Mr. Anderson continued to decline, and 
 early in February the three missionaries waited 
 on a physician of experience, for medical advice. 
 Looking in turn at each of the worn toilers, the 
 physician declared that while all needed a change, 
 for Mr. Anderson this was imperative. It was 
 accordingly arranged that he should leave India 
 by the first steamer in April. In order that the 
 work might suffer little as possible, Mrs. Ander- 
 son decided to remain behind to care for the 
 female converts, and the girls in the boarding- 
 
John Anderson 259 
 
 school, while Rajahgopaul, one of the first con- 
 verts, should accompany Mr. Anderson. 
 
 Before his departure a deputation of the teach- 
 ers, converts and pupils of the institution and 
 branch schools waited upon him and presented 
 him with an address and a sum of nearly 1,000 
 rupees raised chiefly among themselves to pro- 
 cure his portrait for the Hall of the institution. 
 Very early on the morning of the 15th of April 
 Dr. Duff arrived from Calcutta, and never was 
 friend more cordially welcomed. At four o'clock 
 in the afternoon of the same day Mr. Anderson 
 left Madras for Scotland, and the presence of Dr. 
 Duff at this time imparted courage and comfort 
 to all. 
 
 Edinburgh was reached on the 2nd of June, 
 and both the missionary and his companion were 
 most hospitably received. " Tell Mrs. Anderson," 
 wrote Rajahgopaul, " that Dr. Foulis and Lady 
 Foulis are watching over Mr. Anderson as if he 
 were their own son." 
 
 In India, Mr. Johnson toiled on with uncom- 
 plaining fortitude, though his physical strength 
 continued to wane, while the work at the same 
 time increased in magnitude and responsibility. 
 
 As soon as Mr. Anderson had sufficiently re- 
 covered to be able to present the cause of mis- 
 sions, he told the people of his church for their 
 encouragement what were some of the visible 
 results of the labours of the missionaries they 
 
160 Men of Might in India Missions 
 
 had sent to Madras: fifty superior teachers had 
 been trained for the work, 7,000 Hindus and a 
 large number of Mohammedans had been in- 
 structed in the truths of the Bible, and 1,000 girls 
 had been gathered into their schools. There had 
 been thirty-six converts from heathenism, and 
 from among these, three had been licensed to 
 preach the Gospel, while five other students were 
 pursuing their studies with the Christian ministry 
 in view. While devoting their strength primarily 
 to the people of the land, they had, as opportunity 
 offered, preached the Gospel to their own country- 
 men, and over one hundred of these had borne 
 testimony to the fact that the missionaries were 
 the instruments used by God in bringing them to 
 the Saviour. The prompt liberality with which 
 the people in India had responded to the appeals 
 made on behalf of the mission was also cause for 
 encouragement. To carry on the work in Madras 
 since the Disruption, £ 1,200 had been contributed 
 in India, and for the purchase of premises for 
 the mission British residents in India had given 
 £3,000. 
 
 Mr. Anderson's labours in Scotland contributed 
 greatly toward deepening interest in the work in 
 India, while Rajahgopaul everywhere made a 
 favourable impression by his gentleness, his hu- 
 mility and his manly Christian bearing. 
 
 On December 1, 1850, the vessel bearing 
 back to India Mr. Anderson and his faithful com- 
 panion, and bringing for the first time Miss Eliza 
 
John Anderson 0.61 
 
 Locher, Mrs. Anderson's sister, for work among 
 the women, arrived at Madras. In the midst of a 
 raging surf and a drenching rain the party 
 reached the shore. The voice of joy and thanks- 
 giving was everywhere heard, but with this was 
 mingled a note of sadness, caused by the seriously 
 impaired health of Mr. Johnson. 
 
 " My son Rajah and myself have arrived at a 
 critical time," wrote Mr. Anderson. " Mr. John- 
 son is quite broken down and laid aside, and Mr. 
 Braidwood's health is giving way, while the work 
 has gone on increasing." Three months after the 
 arrival of Mr. Anderson, Mr. Johnson who had 
 toiled without intermission for over twelve years, 
 left for England, being carried in a state of ex- 
 treme feebleness on board the steamer " Devon- 
 shire." He was a man greatly beloved, and his 
 departure under circumstances so afflictive caused 
 much sorrow. There was no time for a farewell 
 address, but his pupils, present and former, col- 
 lected a sum for his portrait for the Institution. 
 
 Another blow was about to fall on the mission. 
 On the night of the 5th of April Miss Locher 
 was taken seriously ill and on the morning of the 
 7th she passed away. During the short time in 
 which she had been a member of the mission 
 family she had won the esteem and the love of all. 
 
 Mr. Johnson reached England early in June, 
 and not long after his arrival he was received 
 into the hospitable home of Dr. and Lady Foulis, 
 where everything possible was done for his com- 
 
262 Men of Might in India Missions 
 
 fort and his restoration to health. News received 
 from India from time to time interested him 
 deeply. On the 26th of November, the three first 
 converts were ordained to the Gospel ministry 
 in the presence of a large company of Christians, 
 Hindus and Mohammedans. There was an im- 
 mense throng of spectators at the fifteenth annual 
 examination of the institution and the branch 
 schools. The whole number under instruction at 
 this time was 2,245, an d the one hundred and 
 twenty teachers employed had all been trained by 
 the mission. 
 
 The work was steadily growing, but the lack of 
 labourers was depressing. Mr. Braidwood with 
 his family left Madras for Scotland early in 1852, 
 ordered thence by his physicians, and Mr. Ander- 
 son was left with no European colleague. The 
 church at home had not anticipated such a crisis, 
 and an earnest effort was made to secure both 
 men and money. Mr. Johnson in a letter to the 
 young men who had been ordained to the work 
 of the ministry, charged them to do all in their 
 power to relieve Mr. Anderson, their spiritual 
 father. 
 
 Two missionaries sent out by the Church of 
 Scotland for work in Madras, the Rev. Messrs. 
 Blyth and Campbell, arrived near the end of No- 
 vember, 1852, and their coming brought hope and 
 comfort to the care-burdened father of the mis- 
 sion ; but Mr. Johnson, though receiving the most 
 skilful medical attention and the most tender care, 
 
John Anderson 162 
 
 continued to fail and on the 22nd of March, 1853, 
 he passed away. To Mr. Anderson the blow was 
 a very heavy one. When no longer able to en- 
 tertain any hope of the recovery of his " true 
 yoke-fellow," he had prayed daily that he might 
 be prepared for the tidings of his translation. 
 
 " I am fading," wrote Mr. Anderson in the be- 
 ginning of the June following the death of Mr. 
 Johnson, and he longed for the return of Mr. 
 and Mrs. Braidwood, as the newly arrived mis- 
 sionaries could not be charged with heavy re- 
 sponsibilities. In a letter to Mr. Braidwood, he 
 said : " Your letter telling me that the state of 
 your health would detain you sometime longer in 
 Scotland, gives me, and I may add to the mission 
 also, a sharp and heavy blow, and sore discourage- 
 ment. The cares of the mission are doubled since 
 you left. My strength is failing, but I will not 
 leave the helm unless forced from it." 
 
 After the public examination of the students of 
 the Institution in Madras, in the cold season of 
 1855, Mr. Anderson set out, accompanied by sev- 
 eral of his faithful helpers to visit the branch 
 schools. This was the last tour he ever made. 
 At the anniversary of the Bible Society, held after 
 his return to Madras from this visitation, he 
 made his last public address, commending the 
 word of God with a fervour and power that 
 touched the hearts of his auditors. Two days 
 later he was taken ill, but insisted upon being 
 present at the evening service on the Sabbath 
 
264 Men of Might in India Missions 
 
 when the Rev. Rajahgopaul preached and ad- 
 ministered the rite of baptism to seven persons. 
 This was the last time he appeared in the Lord's 
 house. 
 
 Dr. Lorrimer, one of the physicians in attend- 
 ance, conveyed to the friends in Scotland the 
 tidings of his serious illness, and a fortnight later 
 a letter from the same hand carried the sorrowful 
 tidings that the sickness had been unto death. 
 
 When convinced that recovery was hopeless the 
 physician felt it his duty to acquaint the sufferer 
 with his condition. Mr. Anderson's reply was, 
 " The Lord's will be done : If to live longer and 
 work for Christ, I am willing; if not, His holy 
 will be done." 
 
 Messages of love were sent by the dying mis- 
 sionary to all his children in the faith, charging 
 them to be faithful. When the end was near, 
 John Newton's hymn, " How sweet the name of 
 Jesus sounds," was sung, and the dying saint 
 joined his feeble voice with the voices of the 
 watchers beside his couch. He fell asleep in Jesus 
 on Sabbath morning the 25th of March, 1855. 
 His mortal remains were laid to rest on the even- 
 ing of the same day. Never before in Madras 
 had so vast a concourse of people assembled on a 
 funeral occasion. 
 
 " I have never before witnessed such a death 
 as his," said one of the physicians in attendance: 
 Said another, " His constitution should have 
 borne other twenty years of labour, but he was 
 
John Anderson 265 
 
 broken with the weight of heavy responsibilities 
 and exhausting toil without respite, while practis- 
 ing the most rigid self-denial, that in every way 
 the work might be advanced." 
 
 The Rev. Stephen Hislop of the Free Church 
 Mission, Nagpur Central Provinces, said of the 
 work and the workers of the Free Church Mis- 
 sion in Madras : " No other mission in Madras 
 was so much blessed as that for which John An- 
 derson and Robert Johnson sacrificed their lives 
 and Braidwood shattered his constitution." 
 
 To perpetuate the memory of Mr. Anderson a 
 fine hall was built in Madras, bearing his name; 
 but his truest memorial is found in the multitudes 
 of those who, from his lips learned of a Saviour, 
 and through his labours were led to " turn from 
 idols to serve the living God." 
 
XI 
 
 ROBERT T. NOBLE 
 
 1841-1865 
 
 In the middle of the last century an annual 
 gathering for athletic sports was held on the 
 borders of the three northern counties of England 
 — Cumberland, Westmoreland and Lancaster. 
 Among the deeply interested spectators at one of 
 these contests was John Noble, a student of St. 
 Bees from County Cumberland. With him were 
 several of his fellow-students and the second 
 master of the school. 
 
 To the spectators it soon became evident that 
 the Cumberland contestants were not likely to 
 win. Unwilling that the victory should be 
 wrested from them, a party from Cumberland 
 urged John Noble to enter the arena and secure 
 for them the victory. It was contrary to the rules 
 of the school for the students to take part in 
 these exhibitions, but urged by his companions 
 and encouraged by the second master, John Noble 
 yielded and carried off the prize. This brief tri- 
 umph had for the young student unexpected con- 
 sequences. He was expelled from the college and 
 266 
 
Robert T. Noble 267 
 
 only permitted to return a year later by making 
 a solemn promise never again to violate the known 
 rules of the school. 
 
 His parents too were highly displeased, and in 
 consequence young Noble decided to leave home 
 for a time and seek employment as a teacher. 
 While thus engaged he lived with a farmer, a 
 pious Quaker, who not only formed a warm 
 friendship for the young man, but also felt the 
 deepest interest in his spiritual welfare. 
 
 Learning that Mr. Noble's parents expected 
 him on the completion of his studies to enter upon 
 the work of the ministry, his new friend frankly 
 told him that if he would become a true and 
 efficient minister of the Gospel, he must himself 
 be made a partaker of Divine grace. The teach- 
 ing of this faithful friend was blessed, and John 
 Noble became indeed a new creature, with a new 
 and holy purpose in life. When his years of 
 preparation were over, and he entered upon the 
 work of the ministry, he proved a faithful shep- 
 herd, watching unceasingly for souls. 
 
 It was perhaps a happy circumstance that the 
 wife of his choice was in many respects the re- 
 verse of her husband. She was an earnest Chris- 
 tian, full of energy and versatility and looked well 
 to the ways of her household. Persevering and 
 undaunted by adverse circumstances, she made 
 the modest stipend received by her husband do 
 wonders. 
 
 Such were the parents of Robert Turlington 
 
268 Men of Might in India Missions 
 
 Noble, who was born early in the year 1809. He 
 was the fourth and youngest son. Two sisters 
 blessed this home. It was the desire of the mother 
 that her children should receive the best possible 
 educational advantages. She urged them forward 
 in the race of honour, averring that religion 
 taught those who embraced it to excel in every- 
 thing. In her laudable efforts on behalf of her 
 sons the mother was ably seconded by the elder 
 daughter, who, as soon as prepared for such a 
 work, opened a school in her father's house 
 which proved so successful financially that she 
 aided in sending two of her brothers to the uni- 
 versity. 
 
 To this sister Robert gratefully acknowledged 
 that he owed in a large measure the preparation 
 he received for his usefulness in life. After he 
 had chosen the life of a missionary, this sister, 
 with the cordial co-operation of her husband, for 
 twenty-four years helped her brother in his work 
 with a liberality both constant and generous. 
 
 To his second sister Anne, Mr. Noble was not 
 less deeply indebted, though her life was cut 
 short in her early womanhood. Anne Noble was 
 married in 1822, at the age of nineteen to the 
 Rev. H. Palmer and with him went to Sierra 
 Leone to labour among the " poor Africans." 
 Robert was at the time of his sister's marriage 
 in school at Oakham. Passing through this town 
 on her journey to her distant field of labour, Mrs. 
 Palmer felt that she must once more look upon 
 
Robert T. Noble 269 
 
 the face of her brother. The coach in which she 
 and her husband were travelling reached Oak- 
 ham at an early hour in the morning and only a 
 few moments could be spared for the interview. 
 Obtaining permission to enter her brother's room, 
 she urged him in most affectionate terms to de- 
 cide at once to accept Christ. She won from 
 him a promise to read his Bible daily, and ex- 
 pressed a hope that he might one day follow her 
 into the mission field. This was a turning-point 
 in his life, and the words so impressively spoken 
 by this beloved sister received added weight and 
 sacredness from the melancholy tidings which so 
 soon followed the departure of these consecrated 
 workers. They reached their destination in 
 March, 1823, and shortly after their arrival Mr. 
 Palmer was stricken with African fever to which 
 he succumbed on the 8th of May, and on the 
 first of June Mrs. Palmer followed him to the 
 grave. 
 
 " May I be prepared to follow in the footsteps 
 of this beloved sister," was the prayer of Robert 
 Noble from this time. He remained five years 
 in the grammar-school at Oakham, and was most 
 industrious as a student, yet he was fond of 
 cricket, football and all manly and athletic games. 
 Among the students, he was noted for his critical 
 knowledge of the Greek text of the New Testa- 
 ment. When asked by what means he had at- 
 tained such proficiency, he replied that he not 
 only read his Greek Testament regularly, but 
 
270 Men of Might in India Missions 
 
 that a part of each Sabbath was usually spent in 
 translating portions of the English version into 
 Greek. 
 
 Mr. Noble was advised by his friends to enter 
 Sidney Sussex College, Cambridge, where it was 
 believed that he would have a comparatively easy 
 task in winning the college prizes and obtaining 
 a fellowship. The young student girded himself 
 for the race with all the enthusiasm and self- 
 denial which had marked his school career. On 
 account of his incessant application and the 
 neglect of the physical exercise to which he had 
 been accustomed, his health altogether gave way 
 during his last term. Just as worldly honour 
 seemed within his grasp, he left the university in 
 a state of utter prostration both of mind and body. 
 His private tutor had expressed the opinion that 
 he would not be lower than third in the classical 
 tripos. The disappointment was borne with true 
 Christian fortitude. 
 
 It was only at the end of two years that Mr. 
 Noble was so far recovered as to be again capable 
 of such mental and physical activity as had for- 
 merly characterised him. In the course of his 
 reading during this time of enforced inaction he 
 had noted the fact that some good men both in the 
 early days of Christianity as well as in more re- 
 cent times had held the opinion that as our Lord 
 and John the Baptist did not enter upon their 
 public ministry until thirty years of age, an ex- 
 ample had been left that might wisely be followed. 
 
Robert T. Noble 271 
 
 His exalted ideas of the duties and the difficul- 
 ties of the calling of an ambassador for Christ, 
 together with a deep sense of his own unworthi- 
 ness, led him to feel that he required a degree of 
 preparation which he could not attain before he 
 had reached his thirtieth year. 
 
 He accordingly began with zeal a course of 
 reading and study having special reference to the 
 work upon which in due time he hoped to enter. 
 His eldest brother had chosen the medical pro- 
 fession and Robert spent several months under 
 his tuition in order to learn the use of drugs for 
 cases of ordinary sickness that he might be more 
 useful as a missionary. 
 
 In the year 1833 he was providentially guided 
 into the family of a Christian Baronet, Sir T. 
 Bloomfield of Brighton, under whose roof as pri- 
 vate tutor to his sons, for six years he enjoyed a 
 friendship and society entirely congenial. Of his 
 life at this time he said in a letter to a friend 
 " No Fellow of any College is half so well off as 
 1 — in the healthiest climate in all England and 
 in the midst of outward advantages which neither 
 Oxford nor Cambridge could afford. Who ever 
 had such dear, such constant, such pious and in- 
 structive friends ? " It was during the latter part 
 of his residence at Brighton that the neglected 
 state, as regards Christian education and enlight- 
 enment, of the population of the foreign country 
 in South India was brought to his notice. But 
 his time to enter upon the work of a missionary 
 
272 Men of Might in India Missions 
 
 abroad, he felt had not yet come. His father was 
 in his eightieth year, and was in a state of ex- 
 treme bodily weakness ; and implored Robert, the 
 Benjamin of his household, not to leave him. 
 
 It was accordingly decided that Mr. Noble 
 should take a curacy at home for a time, and a 
 field of labour was found within a few miles of 
 the home of his parents. The young curate 
 threw his whole soul into his new duties. After 
 having made the acquaintance and won the re- 
 spect and affection of some of the people of his 
 parish who lived three miles from the church, 
 he began a Sabbath evening service in one of the 
 farm houses in that neighbourhood. 
 
 The room was soon crowded and many were 
 obliged to stand. The result of this small begin- 
 ning was that a few years later there was in this 
 isolated neighbourhood a neat chapel and an at- 
 tentive congregation with a stated minister. An 
 interest in mission work had also been awakened 
 and the people though poor, contributed in sup- 
 port of this cause more than £20 a year. Mr. 
 Noble entered upon his duties as curate of Old 
 Dalby, in the autumn of 1839 > an ^ his aged father 
 passed away in August of the following year. 
 
 He received ordination as a clergyman of the 
 Church of England soon after the death of his 
 father, and early in 1841 took his final leave of 
 his native land. 
 
 After he had fully decided to go to India as 
 a missionary, should the Lord open the way, the 
 
Robert T. Noble 273 
 
 question whether he should go out unmarried 
 was presented to his mind. He resolved to con- 
 sult the Rev. Charles Simeon of Cambridge on 
 this subject. He had not married, and Mr. Noble 
 ventured to ask him if he regretted his decision. 
 "As a Fellow of King's College," said Mr. 
 Simeon, " my Divine Master has made me useful 
 in the university to an extent I might not per- 
 haps have attained in any other position. Had I 
 married I must have resigned my Fellowship and 
 with it probably my usefulness. I remained there- 
 fore unmarried for the sake of my Lord's work. 
 I have felt it a great sacrifice, but I have never 
 regretted it." 
 
 The Rev. T. Jones of Creaton was an aged 
 bachelor for whom Mr. Noble entertained feel- 
 ings of profound respect and he resolved to ask 
 him how now he regarded the decision made in 
 his younger days. His reply was not anticipated. 
 " It is true I never married, from peculiar cir- 
 cumstances, but I say that the man who can get 
 a good wife and does not avail himself of the 
 privilege is a most unwise man." Mr. Noble, 
 however, decided to go out to India unmarried 
 and he never regretted it. 
 
 The Rev. W. H. Fox, a man of consecrated 
 spirit and in every respect congenial as a com- 
 panion, had been appointed by the Church Mis- 
 sionary Society to accompany Mr. Noble to In- 
 dia. The field to which they had been assigned 
 was the Telugu country. The region thus desig- 
 
£74 Men of Might in India Missions 
 
 nated stretched along the eastern side of the 
 Madras Presidency for nearly seven hundred miles 
 and contained twelve millions of people. 
 
 On the 8th of March, 1841, in the ship " Ro- 
 barts," bound for Madras, in company with the 
 Rev. W. H. and Mrs. Fox, Mr. Noble left Eng- 
 land. During the voyage of four months the 
 missionaries were treated with the greatest kind- 
 ness and consideration by the captain and officers 
 of the ship, who gave them every facility for hold- 
 ing religious services both among the passengers 
 and the crew. They reached their destination on 
 July 4th and received from the Madras mission- 
 aries a most cordial reception. 
 
 Mr. Noble remained in Madras two months 
 and during this time learned much which he 
 felt would be helpful to him in inaugurating 
 work in Masulipatam. His first work he rightly 
 judged would be the learning of the language, 
 and immediately on his arrival in Madras he en- 
 gaged a competent teacher and began the study of 
 the Telugu language. He reached his new field 
 of labour near the end of October. Masulipatam, 
 the chief city of the District, had at that time a 
 population of 50,000 or 60,000. The town is 
 situated about two miles from the sea-coast, and 
 there being no harbour, ships stood out in the 
 open roadstead as now, communication being car- 
 ried on with the shore by boats. The country is 
 a dead level for many miles and the soil soft and 
 sandy. 
 
Robert T. Noble 275 
 
 The country had for more than two generations 
 been under the English Government, but up to 
 that time little had been done for the spiritual or 
 intellectual uplifting of these millions. Godly- 
 men both in the civil and military service in India 
 had begun to feel in some degree their individual 
 responsibility for the spiritual welfare of these 
 unevangelised multitudes and a fund of nearly 
 £2,000 had been subscribed to support an educa- 
 tional institution in Masulipatam, and every en- 
 couragement was offered to anyone duly qualified 
 who would undertake so important and promising 
 a mission. These friends had appealed to the 
 Committee of the Church Missionary Society to 
 take charge of this field ; but the Committee hav- 
 ing regard to the deficiency both in men and means 
 at that time existing and shall we say with too 
 little faith in the Divine power to supply those 
 needs, felt constrained to decline to enter upon 
 the proposed field. But Christian friends deeply 
 interested in the movement determined to go for- 
 ward. Mr. Noble was asked to take the presi- 
 dency of the proposed Institution in Masulipa- 
 tam with a salary of £800 per annum. The propo- 
 sition was favourably received. Just at this time 
 the Rev. John Tucker returned from India where 
 he had been labouring as a missionary, and with 
 great earnestness urged the Committee to recon- 
 sider their former decision and assume the re- 
 sponsibility of the new mission. The financial 
 outlook had brightened and the Committee re- 
 
276 Men of Might in India Missions 
 
 sponded favourably. Mr. Noble and Mr. Fox 
 were then invited to transfer their services to the 
 Church Missionary Society. To this they readily 
 consented, though in the case of Mr. Noble this 
 meant a very material decrease of salary. 
 
 Among the officers of the English garrison Mr. 
 Noble was delighted to find some earnest Chris- 
 tians and the small European community, both 
 civil and military manifested their interest in the 
 mission about to be established, by contributing 
 toward its support £22 monthly. The missionaries 
 did not suffer themselves to be drawn into much 
 work among the English population, feeling that 
 their special mission was to the people of the 
 land, and their first duty to prepare themselves 
 for their appointed work, but an informal meet- 
 ing for prayer and study of the Scriptures was 
 held on Friday evening of each week. The larger 
 part of each day was spent in the study of the 
 language. The heat of the summer they found 
 peculiarly trying. Of his experience in this re- 
 spect, Mr. Noble wrote to one of his brothers: 
 " It is like the heat around the mouths of the 
 glass furnaces at Burslem. It is like creeping 
 flames. The mind grows dull. The body all en- 
 feebled seems to be a dead weight on the mind; 
 the spirit droops; prayer, how hard! exertion, 
 how wearying ! " 
 
 The health of Mr. Fox gave way, and he was 
 obliged to retreat to the Neilgherry mountains 
 where the climate was cool and bracing. Fear- 
 
Robert T. Noble 277 
 
 ing the enervating effect of the climate and the 
 consequent indisposition to mental exertion, as a 
 stimulus to diligence the missionaries had asked 
 for themselves a public examination by the 
 Madras Committee, and on the first of July, 1843, 
 two years after their arrival, Mr. Noble began the 
 journey to Madras, a distance of 322 miles on 
 horseback. Mr. Fox was unable to take the 
 journey because of continued ill health. The ex- 
 amination to which Mr. Noble had so long looked 
 forward, took place soon after his arrival in Ma- 
 dras, and the result filled him with profound 
 gratitude. He was pronounced an excellent 
 Telugu scholar and well qualified to begin mis- 
 sionary work. 
 
 To assist him in his labours, Mr. Noble secured 
 while in Madras the services of Mr. Sharkey who 
 had been brought up in the country and who was 
 an earnest Christian and a fine Telugu scholar. 
 On his return to Masulipatam Mr. Noble gave 
 public notice that he expected to open a school 
 for the education of the upper classes, and un- 
 folded the plan to be pursued. Christianity would 
 be taught, but no sinister arts would be employed 
 to induce the students to embrace it. 
 
 The school was opened on the 21st of Novem- 
 ber. Writing to a friend on the previous day, 
 he said, " To-morrow morning we begin to drop 
 into the ground the little mustard seed." How 
 his heart would have rejoiced could his eye have 
 penetrated the future and could he have seen into 
 
278 Men of Might in India Missions 
 
 how great and beautiful a tree this seed planted 
 in faith and prayer was destined to grow ! When 
 the day so long anticipated arrived, two pupils 
 only presented themselves, but the missionary was 
 not discouraged. The school soon grew in 
 favour. Many of the students were twenty years 
 of age, and a few were thirty. " They are very 
 inquisitive and full of objections," wrote Mr. 
 Noble. " I see now," he wrote in another letter, 
 " why I was led to read my Bible so much in 
 England. My class appears quite to enjoy their 
 Scripture lesson which they commit to memory. 
 We have a great many Brahmins and they are 
 very diligent. I avoid assailing their religion, 
 desiring first to let them see what ours is. I 
 have fully and repeatedly told them, however, my 
 object, viz.: to make known our religion to them 
 as the only plan of salvation." 
 
 After Mr. Noble had so successfully passed his 
 first examination, he wrote to one of his home 
 friends, " We hope at the end of two years more 
 to pass a further examination in Sanskrit and 
 Telugu and in our acquaintance with the religion 
 of the people. Thus you see we have no leisure 
 now, nor any in prospect, till we reach the rest 
 above." 
 
 How full were the days of this earnest mis- 
 sionary we learn from this account given by one 
 who was for many years associated with him: 
 " Mr. Noble generally rose at four o'clock in the 
 morning, partook of a little refreshment, tea and 
 
Robert T. Noble 279 
 
 toast at 5 :30 ; commenced school at 6 o'clock, or 
 6:30, according to the season of the year; re- 
 turned home at 10 o'clock, or 10:30; breakfasted 
 at 1 1 ; prayers with his servants at 1 1 130 ; received 
 native visitors, and sometimes Europeans, from 
 12 to 1 o'clock; dinner at 1 or 1:30; school 
 again from 2:30 to 6:30, making eight hours a 
 day in school in the trying climate of India ; then 
 a constitutional ride or walk of two or three 
 miles, or instead, paying visits in the town to 
 the parents or friends of the students for an hour ; 
 tea at 7:30; prayers and instruction to his serv- 
 ants or converts until 9 :3c" 
 
 For twenty-two years did Mr. Noble labour 
 thus unceasingly. His work was varied at times, 
 but was never less arduous. Of his school he 
 said, " It will, I hope, prove a training seminary 
 for school-masters, catechists and ministers of the 
 Gospel. I think there is a good work going on 
 among the sixty boys in our school, and some 
 have expressed a desire for baptism." As there 
 was no reason to doubt the sincerity of the youths 
 who had expressed a desire openly to acknowl- 
 edge themselves Christians, the rite of baptism 
 was administered. The parents of the students 
 in attendance on the school took alarm, and about 
 half of the pupils were removed. This was a 
 grief to the teachers, but they did not regret the 
 step taken, as it was with the express object of 
 trying to win the students under their care to 
 accept Christ as their Saviour, that the school 
 
a8o Men of Might in India Missions 
 
 existed. Some of the students returned to the 
 school when the excitement had in a measure 
 abated and new pupils continued to present them- 
 selves. One hour daily was allotted to the Scrip- 
 ture lesson, but this was made so full of interest 
 by the earnest and enthusiastic missionary, that 
 not infrequently, at the request of the pupils, 
 more than two hours were spent on the lesson 
 itself, or questions suggested by it. 
 
 When Mr. Noble left England in 1841 he re- 
 joiced greatly that so congenial a co-labourer as 
 Mr. Fox was to accompany him to India. But 
 his health began to decline soon after his arrival. 
 He was obliged to return to England, and in 
 October, 1848, he was removed by death, — a 
 heavy loss to the mission and a great personal 
 bereavement to Mr. Noble. 
 
 Mr. Sharkey who had proved his fitness for 
 mission service was ordained to the work of the 
 Gospel ministry, and Mr. Noble found him a 
 worthy co-adjutor. Mrs. Sharkey entered heartily 
 into the work of the mission and made herself 
 greatly useful in establishing and teaching a 
 school for girls. A boarding-school under Mrs. 
 Sharkey's superintendence was eventually estab- 
 lished. Of work among the sisters of the stu- 
 dents in his school Mr. Noble wrote, " We sadly 
 want some ladies of piety and education from 
 England for this interesting work." To his 
 sister he said, " You tell me to let you know 
 before you send another box what I want. I 
 
Robert T. Noble a8i 
 
 want Lettie S^i Ellen (the eldest daughters of 
 the families of his brother and sister.") What 
 do you say to that? We have nobody to speak 
 of Jesus to the nice young Hindu girls who grow 
 up in the midst of utter ignorance and supersti- 
 tion." 
 
 In the beginning of 1849 a school for the chil- 
 dren of the lower castes was opened and this 
 speedily became popular, its teachers being drawn 
 from the parent school. The High School con- 
 tinued to grow in favour and the public examin- 
 ations were honoured by the presence of the prin- 
 cipal European residents of the station, as well as 
 by a large number of influential native gentle- 
 men. On these occasions, the Scripture examina- 
 tions always proved an interesting feature. 
 
 Converts having increased, a church was or- 
 ganized in Masulipatam and an encouraging 
 evangelistic work was begun in the surrounding 
 villages. In July, 1852, two high caste youths 
 nineteen years of age, from the High School, 
 where for five years they had been under instruc- 
 tion, came to Mr. Noble declaring their earnest 
 wish to be enrolled as Christians. They had for- 
 saken the idolatrous faith in which they had 
 been reared. Persecution they felt assured would 
 follow a public avowal of their faith in Christ, 
 and they craved the protection of the missionary. 
 The baptism of these two young men caused 
 great excitement throughout the city. The par^ 
 ents and friends tried to remove them by force. 
 
282 Men of Might in India Missions 
 
 The matter was at length brought before the 
 magistrate, who after an examination gave this 
 decision : " The young men are of full age, are in 
 their right minds, and voluntary agents. They 
 must therefore be left to choose not only their 
 religious faith but their guardians." Knowing 
 well that with their friends there was no safety, 
 the young men placed themselves under Mr. 
 Noble's care. It was for him a time of great 
 anxiety, and fearing violence, for nine nights his 
 clothes were not removed. In consequence of 
 these baptisms the numbers in the school were 
 reduced to thirteen. The two young men con- 
 tinued to reside with Mr. Noble and remained 
 steadfast. Both became ordained ministers of 
 the Gospel and were faithful and diligent in the 
 discharge of their duties. 
 
 In March, 1855, two intelligent young Brah- 
 mins and a young Mohammedan, students from 
 the High School, received Christian baptism. 
 There was at this time less general excitement 
 than on the occasion previously mentioned, but 
 there was not less mourning on the part of the 
 relatives. The grief of the aged mother of one 
 of the converts was touching in the extreme, and 
 no less so, the sorrow of the father bowed down 
 with the weight of more than eighty years. " I 
 felt ill for several hours after the interview of 
 the young man with his parents," wrote Mr. 
 Noble. Three more were by these baptisms added 
 to the household of the missionary, as their rela- 
 
Robert T. Noble 283 
 
 tives refused to receive them. One of these three 
 converts became a distinguished scholar and as- 
 sisted Mr. Noble in the High School. 
 
 When the mission had been strengthened by 
 two European missionaries from home, Mr. 
 Noble's friends urged his return to his native land 
 for a season, but. to all such appeals he returned 
 the same answer — he would remain at his post 
 until he could see the mission and schools well 
 supplied with educated teachers of humble, earn- 
 est piety, then he would come home, or die in 
 India, whichever the Lord should please. 
 
 The work in the schools of Masulipatam had a 
 good report in all the region round about. Sir 
 Charles Trevelyan, when Governor of Madras, 
 in a minute dated October, 1859, sa ^> " I na( * 
 not been on shore a day at Masulipatam before 
 I became sensible of the great benefits which Mr. 
 Noble, the manager of the Church Mission 
 schools, has conferred upon the Northern Circars 
 by preparing so many intelligent and well- 
 educated natives for the public service. Masulip- 
 atam bids fair to become to the Northern Circars 
 more than Oxford and Cambridge have been to 
 the United Kingdom." In an address before the 
 pupils of the High School, the Governor con- 
 gratulated the students on the advantages they 
 enjoyed in being under the tuition of a man of 
 such character and attainments as Mr. Noble 
 whose influence on the rising generation he began 
 to feel as soon as he landed at Coconada. 
 
284 Men of Might in India Missions 
 
 While labouring for the spiritual up-lifting of 
 the higher classes, Mr. Noble desired to do all in 
 his power to lift to a higher plane, socially, 
 morally and spiritually, the depressed classes. 
 " Our young Brahmins," he wrote, " after they 
 have embraced Christianity observe no caste, and 
 caste is not observed in our Christian community." 
 
 In September, i860, two young Brahmins, 
 among the most intelligent and promising pupils 
 in the school, renounced Hinduism and embraced 
 Christianity. Two others joined these and were 
 baptised. In consequence the numbers in atten- 
 dance on the High School were greatly reduced. 
 Steadily the number of those claiming Mr. Noble's 
 care and protection increased. In a letter to one 
 of his brothers, he said, " I should like to show 
 you my sons. Two are preparing for ordination 
 in February. These aid in our schools. Four 
 more are diligent students. You would like to 
 have taken a peep at us on Saturday evening. 
 They, their wives and their children all take their 
 evening meal with me. One of our first converts 
 has had lately the happiness of welcoming his 
 widowed mother and his uncle into the fold of 
 the Good Shepherd." 
 
 In 1863 Mr. Noble wrote to a friend, " For 
 twenty-two years I have longed in vain to see a 
 Zenana Mission commenced for the sisters and 
 relatives of our boys. Perhaps I am not wrong 
 in saying that the heart of Satan's influence and 
 power is in the bosom of the Hindu family." 
 
Robert T. Noble 285 
 
 On the night of November ist, 1864, the city 
 of Masulipatam and the adjacent country were 
 visited by a terrible hurricane. The sea rose and 
 swept more than twelve feet deep over the high- 
 est springtide. Between 35,000 and 40,000 
 perished during the awful visitation, and cattle 
 and other living creatures innumerable were de- 
 stroyed. In Masulipatam alone 15,000 people 
 perished, while four-fifths of the houses in the 
 city were swept away. The day from the early 
 morning had been windy, and before five o'clock 
 in the afternoon, as it was too dark to continue 
 the lessons, the teachers and pupils of the mission 
 schools returned to their homes. The wind con- 
 tinued to increase in violence as the darkness 
 deepened, and the rain descended in torrents. 
 About eleven o'clock at night the terrible truth 
 was forced upon the terror-stricken inhabitants 
 that the sea was rushing upon them. Mr. Noble 
 in his house, surrounded by his sons in the faith 
 and their families, did all in his power to reassure 
 them, but when there seemed little hope that they 
 could be saved, as the water within the house 
 rose rapidly, though all the outer doors had been 
 secured by bolts and bars, he offered a short 
 prayer, shook hands with all and calmly awaited 
 the result. After midnight the water began to 
 recede. The dawn revealed a scene of almost 
 unparalleled desolation not only as regarded 
 property but human life. From Mrs. Sharkey's 
 boarding-school, thirty-three children were miss- 
 
286 Men of Might in India Missions 
 
 ing. As they were swept away by the in-rushing 
 sea which had burst open doors and windows, 
 their voices were heard in prayer. There was 
 scarcely a Christian family that was not mourn- 
 ing the loss of those carried away by the sea on 
 that awful night. Except a spot here and there, 
 all the country was under water. The hurricane 
 had spread its ravages over sixty miles of open 
 country and left ruin and desolation in its track. 
 The missionaries escaped with their lives, but the 
 pecuniary losses were great, and the school-build- 
 ing was a wreck. 
 
 From the shock of this terrible visitation the 
 veteran missionary never recovered. On the 13th 
 of the following December he wrote to one of his 
 colleagues, " We reopen, please God, our school 
 to-morrow. I am not strong enough to be there. 
 Jesus will. I have greatly enjoyed being laid 
 aside for a few days. How good it is to be laid 
 aside ! How good it is to be separated from our 
 ordinary work and duty! How sweet God's 
 Word!" 
 
 During this interval when unable to be en- 
 gaged in his accustomed duties, he decided " to 
 take a holiday " — not from the place, but only 
 that he might review and assort his papers which 
 had accumulated for years. Perhaps he had even 
 then heard the voice of his Master calling him 
 away. Masulipatam had by this time become very 
 unhealthy. " No spot in the town is free from 
 infected air and scarcely any house from sick- 
 
Robert T. Noble 287 
 
 ness," wrote one of the pupils of the High School. 
 " Dear Mr. Noble's health, I am afraid, is very- 
 much shattered, but the good old father of the 
 mission never thinks of going away for a 
 change." 
 
 One of Mr. Noble's European friends hearing 
 of his enfeebled condition wrote urging him to 
 come up to the Neilgherry hills where the air was 
 delightfully cool and salubrious, but he declined 
 the tempting invitation. " The natives are very 
 full of fears," he wrote. " A good deal of sick- 
 ness has prevailed in the town, and as my dear 
 young native converts, forsaking home and friends 
 have come to me, I feel I cannot desert them in 
 this time of fear and danger and perplexity." 
 
 A letter was sent to one of his brothers four 
 months after the cyclone giving further particu- 
 lars of the great disaster. One other letter fol- 
 lowed this, and it was perhaps the last he ever 
 wrote. It related chiefly to work among the 
 women of Masulipatam. " More than twenty- 
 four years have now passed," he wrote, " with- 
 out anything being done in this department, yet, 
 dearest brother, I hope you will use your utmost 
 exertions to have agents sent." 
 
 This last appeal was followed in October by a 
 cablegram from India, " Noble is dead." A letter 
 from Mr. Sharkey ^ who had laboured with Mr. 
 Noble from the beginning, written on the 18th 
 of October, 1865, the day following his decease, 
 said, " Our medium of union is gone. The mis- 
 
a88 Men of Might in India Missions 
 
 sion has lost, as it were, its crown, its man of 
 prayer, of faith and patience. The father of the 
 mission has gone." 
 
 The funeral was attended by all the European 
 residents of the place and by thousands of natives, 
 for all mourned the loss of the excellent mission- 
 ary. The heathen regarded him as a man of great 
 sanctity, and he was held in the highest esteem 
 by his own countrymen. 
 
 The native gentlemen of Masulipatam called a 
 meeting to raise a memorial to their departed 
 friend. This was attended by a large number 
 and the addresses made were eloquent with the 
 praises of the man whose memory they wished to 
 honour. " His name," said one, " was significant. 
 He was Noble by name, noble in mind, noble in 
 action, noble in purpose, endowed with noble 
 faculties — he was altogether noble. This man 
 gave himself body and soul to the people among 
 whom he had come to live and to labour. He has 
 left behind him a glorious name and an imperish- 
 able fame ; and if you seek for a monument look 
 around. There are living monuments, the re- 
 sults of his labour." It was proposed to perpetu- 
 ate his memory by founding scholarships called 
 after his name, and at this meeting 1,290 rupees 
 were subscribed toward this object. 
 
 Though Mr. Noble felt that he was commis- 
 sioned especially to make known the Gospel to the 
 unevangelised in India, he was ready to do good 
 to all as he had opportunity. One single instance 
 
Robert T. Noble 289 
 
 may suffice. On his first journey from Madras 
 to Masulipatam, he fell in with a native who was 
 very ill and he felt that it was his duty to act the 
 part of the good Samaritan to his suffering 
 brother. He accordingly made a halt in his jour- 
 ney to administer medicine and to watch its ef- 
 fects. This delay made a change in his plans 
 necessary. He had intended to spend the Sab- 
 bath with Christian friends in Ongole, but was 
 obliged instead to spend it in the jungle, and 
 this was a great disappointment. On arrival at 
 the little rest-house provided for travellers he 
 learned from the man in charge that a young 
 European officer was expected and the thought at 
 once came to him, that the Lord had work for 
 him to do there in the wilderness; and so it 
 proved. The young man was the son of godly 
 parents, but in a heathen land he had wandered 
 far from the right way. During the hours of that 
 quiet Sabbath Mr. Noble won the confidence of 
 the young officer and before the sun went down 
 he had resolved, with the help of God, to begin 
 a new life. Before they parted on the following 
 morning, Mr. Noble again urged the young man 
 to follow Christ fully. This was the beginning 
 of a new career for the repentant prodigal who 
 from this time set his face heavenward. To Mr. 
 Noble this was cause for unspeakable thankful- 
 ness, the more especially as while still a very 
 young man this officer was stricken with cholera 
 while on a tour and died after an illness of only 
 
290 Men of Might in India Missions 
 
 six hours. To a Christian friend, who was with 
 him he said, " All is well. In health I gave my 
 heart to Christ." Of his interest in his young 
 countrymen, exposed to peculiar temptations in 
 India, Mr. Noble said at one time, " I can hardly 
 look upon a young man without tears." 
 
 Stimulated by the movement among the native 
 gentlemen of Masulipatam and in accordance with 
 the wishes of many Europeans, the Correspond- 
 ing Committee of the Church Missionary Society 
 at Madras issued an appeal on behalf of a 
 memorial to the man whose loss all so deeply de- 
 plored. It was felt that as a missionary, Mr. 
 Noble stood in the foremost rank. Before he 
 began his great work, there was scarcely a well- 
 educated native in the Masulipatam District. 
 When he passed away there were hundreds, and 
 Government officials of high rank bore testimony 
 to the character for truthfulness and courtesy and 
 the high tone of morality which characterised the 
 subordinate officials of Government who had re- 
 ceived their education in this school. The Insti- 
 tution at Masulipatam had not inappropriately 
 been called " the Cambridge of South India." 
 Through the instrumentality of this school Chris- 
 tian school-masters had been raised up and a 
 body of native clergymen sent forth to preach the 
 Gospel. 
 
 It had been Mr. Noble's desire to erect a more 
 commodious and more suitable building for his 
 school, and with this object in view he had begun 
 
Robert X. Noble 291 
 
 to collect materials, but these were all swept away 
 by the cyclone. It was proposed in the appeal 
 sent forth by the European friends of Mr. Noble 
 to raise funds for the erection of a fine building 
 to be called the Noble College, and to found in 
 connection with it two Noble masterships, and 
 also to build a house for the accommodation of 
 such converts to Christianity from the College as 
 should be thrust out from their homes by their 
 relatives. 
 
 Among those missionaries in India who have 
 left behind them noble records because of the 
 work they have done in the cause of Christian 
 education, Alexander Duff, of Calcutta, John 
 Wilson, of Bombay, and John Anderson, of 
 Madras, stand pre-eminent. Beside these master- 
 workmen Robert Noble, of Masulipatam, may 
 fittingly find a place. 
 
XII 
 
 ISIDOR LOEWENTHAL 
 
 1855-1864 
 
 Late in the afternoon of a November day 
 in 1846, when rain was falling drearily, a 
 stranger came to the house of the late 
 Rev. S. M. Gayley, living near Wilmington, 
 Delaware. He was a young man of diminutive 
 stature and carried on one arm a basket con- 
 taining thread, needles and other small articles 
 which he offered for sale. Very forlorn he 
 looked, drenched with rain, insufficiently clad and 
 shivering with cold. To help one who seemed 
 in dire need, a part of his small stock was pur- 
 chased. Then silently the young man covered 
 the remaining articles to shield them from injury 
 by the storm and turned slowly toward the door. 
 But he had come to a household where hearts 
 beat kindly. Mr. Gayley entered the room just 
 as the stranger was about to pass out, and gave 
 him a cordial invitation to spend the night under 
 his roof, an invitation which was most gratefully 
 accepted. 
 
 Engaging his guest in conversation during the 
 292 
 
Isidor Loewenthal 293 
 
 evening, Mr. Gayley found that he possessed 
 more than ordinary ability and was an accom- 
 plished linguist, that he had not only a good 
 knowledge of Hebrew, but was acquainted with 
 several of the modern languages. It was cer- 
 tainly a pity, he reflected, that a man of such at- 
 tainments, should be engaged as a peddler. He 
 accordingly invited him to remain for a time in 
 his house, while he would try to secure for him 
 a position as a teacher. 
 
 The young man who had been brought provi- 
 dentially to this Christian home was Isidor Loew- 
 enthal, the son of Jewish parents, and born in 
 the city of Posen, in Prussian Poland, in the 
 year 1827. He was the eldest of a family of 
 eight children. While the father had little regard 
 for Judaism, though observing its principal rites 
 and ceremonies, his mother adhered strictly to 
 the traditions of the Rabbis, and instructed her 
 children carefully in the tenets of the Jewish 
 faith. 
 
 At a very early age Isidor was placed in a 
 Jewish school, where he acquired the rudiments 
 of science, learned to read the Hebrew text, and 
 to repeat prayers which he did not understand. 
 The boy made rapid strides in learning and gave 
 evidence of the possession of unusual mental 
 gifts. While still very young he entered the 
 Gymnasium of his native city, where he studied 
 the ancient classics, natural science, metaphysics, 
 mathematics, music, Hebrew, and several of the 
 
294 Men of Might in India Missions 
 
 modern languages. At the age of seventeen Isi- 
 dor had passed successfully through the entire 
 course of study usually taught at such institu- 
 tions. 
 
 His father felt that having bestowed upon his 
 son a liberal education he should now put to 
 practical use the knowledge he had acquired, and 
 accordingly made arrangements to place him as 
 a clerk in a mercantile house in Posen. But the 
 young man showed little aptitude for business, 
 much to the disappointment of his father. All 
 his leisure hours were devoted to his favourite 
 studies. He greatly desired to enter one of the 
 German universities and arrangements for this 
 were completed when an event occurred which 
 changed the whole course of his life and made 
 him henceforth an exile from his native land. 
 
 He had found associations with educated young 
 men who had imbibed liberal political sentiments. 
 Young Loewenthal was in full sympathy with 
 such views and was not careful to conceal his 
 opinions. An original poem containing senti- 
 ments adverse to Government appeared in one of 
 the public journals. It was traced to Loewenthal, 
 with the result that he was brought under the 
 notice of the police. Finding that he was in 
 danger of arrest he fled from home and with 
 difficulty escaped to Hamburg, from whence he 
 took passage on board an English ship for New 
 York, where he arrived in the autumn of 1846. 
 He was now safe from pursuit, but he was alone 
 
Isidor Loewenthal 295 
 
 in a strange land, almost destitute of means, and 
 ignorant of the English language. 
 
 He tried to find employment in New York, but 
 not meeting with success he went to Philadelphia, 
 but here, too, he found every door closed against 
 him. If there was no employment for him in the 
 cities, surely he could find work in the country, 
 he reasoned. From one farm-house to another 
 he wearily made his way, offering his services 
 for such wages as the farmers might choose to 
 give him. Looking at his small stature, and find- 
 ing that he was quite unacquainted with farm- 
 work, no one was willing even to give him a 
 trial. 
 
 His purse was now very light and his heart 
 very heavy. As a last resort he invested his little 
 all in a small stock of thread, needles, buttons, 
 etc., and with his basket on his arm set out as a 
 pedlar. Happily his experience in this field was 
 brief and a brighter career opened before the deso- 
 late stranger. Mr. Gayley was able to secure 
 for him the position of teacher of French and 
 German in Lafayette College. Mr. Loewenthal 
 entered upon his congenial duties in the begin- 
 ning of 1847. He had by this time acquired 
 some knowledge of the English language, but 
 not content with his attainments, with untiring 
 industry, he addressed himself to study, and at 
 the close of the session could both speak and 
 write English with classical purity, and in a 
 short time he had acquired a considerable knowl- 
 
296 Men of Might in India Missions 
 
 edge of English literature. Not only were his 
 hours of leisure from college duty devoted to 
 study, but long hours of the night and sometimes 
 whole nights were spent over his books. One of 
 Mr. Loewenthal's characteristics was an iron will 
 which enabled him to bend all his energies to the 
 accomplishment of whatever he undertook. An- 
 other distinguishing feature of his strongly 
 marked character was a marvellously retentive 
 memory which held for practical use whatever 
 knowledge he in any way acquired. 
 
 When he began life in a strange land Mr. 
 Loewenthal resolved not to disclose his lineage. 
 Accordingly during the time spent in Mr. Gay- 
 ley's home that gentleman received no intimation 
 that the stranger under his roof was a son of 
 Abraham. This fact he first learned through a 
 letter from Mr. Loewenthal some time afterward. 
 To Mr. Gayley he owed more than a home when 
 he was homeless, and kindly interest when he had 
 not a friend in the new world. Under his roof 
 he received his first religious impressions and 
 became convinced of the truth of Christianity. 
 This good news he communicated to his bene- 
 factor in a letter written in July, 1847. ^ n tnat 
 letter he told him how as his guest he had felt 
 that he could not without rudeness absent him- 
 self from the morning and evening devotions of 
 the family; how the word of God read on these 
 occasions and the earnest supplications offered 
 
Isidor Loewenthal 297 
 
 led him to feel that he had an immortal soul, a 
 soul in danger; how, although he did not then 
 disclose his feelings to his host, he began to read 
 his Bible and to pray ; how finally, God had re- 
 moved the evil from his heart and had revealed 
 to him Jesus as his Saviour. 
 
 In the autumn of 1847, while on a visit to Mr. 
 Gayley, during a vacation in the College, Mr. 
 Loewenthal made a public profession of his faith 
 in Christ as the true Messiah, was baptised and 
 received into the Rockland Presbyterian Church 
 to which Mr. Gayley then ministered. Soon after 
 this event he entered the senior class of Lafay- 
 ette College and graduated with honour. He then 
 acted for some time as tutor in the College and 
 later as teacher of languages at Mount Holly, 
 devoting his leisure hours to philological studies 
 in which he made notable progress. In the au- 
 tumn of 1852 he resigned his situation at Mount 
 Holly and entered Princeton Theological Semi- 
 nary. In theological study he took the keenest 
 interest, but while maintaining a high rank in 
 this department, he still pursued his philological 
 studies, and as he wielded a facile and powerful 
 pen, was a valued contributor to the " Biblical 
 Repertory." 
 
 The Society of Inquiry in the Seminary elected 
 him as their essayist at the commencement exer- 
 cises of the class in which he graduated. He chose 
 for his subject " India as a Field of Labour." 
 
298 Men of Might in India Missions 
 
 It was a masterly production, evincing great 
 ability and a comprehensive knowledge of the 
 subject. 
 
 Having completed his course at the seminary, 
 Mr. Loewenthal acted for a time as tutor in 
 Princeton College and filled his position with 
 marked ability. But his heart was set on India 
 as the field of his future labours. He was licensed 
 to preach the Gospel in 1855 by the Presbytery of 
 New York, and in August of that year sailed for 
 India, where he arrived in the following No- 
 vember. 
 
 When, in 1834, Mission work was begun in 
 India by the Presbyterian Church of America, 
 work among the Afghans was contemplated, but 
 as both the men and the money sent out from 
 America were required for the evangelisation of 
 more accessible parts of the country no attempt 
 was then made to reach the Afghan population 
 Not long before Mr. Loewenthal's appointment 
 to India, the Executive Committee in America 
 had been led to consider the subject of beginning 
 work among the Afghans by the offer of $7,500 
 from a Christian military officer, Captain H. 
 Conran, whose duties in Attock, Peshawar and 
 other far northern cities had led him to feel a 
 deep interest in the spiritual welfare of the Af- 
 ghans. For the contemplated Mission it was felt 
 that Mr. Loewenthal's linguistic talents especially 
 fitted him. Although missionaries would not be 
 
Isidor Loewenthal 299 
 
 allowed to reside in Afghanistan, yet as many of 
 the people came down from this northern country 
 to Peshawar, numbers could thus be reached 
 with the Gospel, their language learned and the 
 Scriptures translated, so that when a door should 
 be opened into this closed land, there might be 
 a readiness to enter. 
 
 Mr. Loewenthal's first year in India was spent 
 in Rawal Pindi, a city two hundred miles north 
 of Lahore. The year was devoted to the study of 
 the language and rapid progress was made. Near 
 the end of 1856, the annual meeting of the mis- 
 sion was held in the station of Dehra. At its 
 close Mr. Loewenthal wrote to the Executive 
 Committee in New York : " The Mission have 
 sent me to Peshawar, with a view of penetrating, 
 as soon as ever I can, and in whatever way pos- 
 sible, into closed up Afghanistan. I go with 
 great diffidence and tremblingly hope for the 
 manifest aid of the Lord." 
 
 Peshawar is a city on the borders of Afghan- 
 istan. The people of this city were at that time, 
 as they are still, the most turbulent, fanatical 
 and bigoted of all the peoples who are under 
 Britain's rule in India. English officials, both 
 civil and military, had therefore felt that it would 
 be exceedingly imprudent to permit any Christian 
 teaching among the Afghans. A Commissioner 
 stationed at Peshawar said, when consulted on 
 the subject of allowing a missionary to reside in 
 
3<x> Men of Might in India Missions 
 
 the city, that no missionary should cross the 
 Indus river while he was Commissioner of 
 Peshawar. 
 
 One afternoon, not many months after he had 
 made this emphatic declaration, the Commis- 
 sioner was sitting in the verandah of his bungalow 
 when a tall Afghan appeared and salaaming pro- 
 foundly presented a petition. The Commissioner 
 took it and began the reading. The next mo- 
 ment the Afghan's knife was plunged into the 
 heart of his unsuspecting victim. His successor 
 in office was Sir Herbert Edwardes, a man who 
 feared God and who felt that to permit the Gospel 
 to shed its rays in the dark places of the earth 
 would bring blessing and not disaster. A meet- 
 ing had been appointed for the 19th of December, 
 1853, to consider the subject of a Christian Mis- 
 sion to Peshawar. It was the day of the Races, 
 and it was suggested that on this account the 
 meeting should be deferred. " Put off the work 
 of God for a steeple-chase ! " exclaimed the godly 
 Commissioner. "Never!" The meeting was 
 therefore held on the appointed day. The num- 
 ber in attendance was not large, but God was 
 present by His Spirit. Sir Herbert Edwardes took 
 the chair and spoke as one inspired, for he had 
 just come from his closet, where he had held 
 intercourse with the King of Kings. 
 
 It was decided at this meeting to ask the Church 
 Missionary Society to begin work in Peshawar 
 and an encouraging amount for the purpose was 
 
lsidor Loewenthal 301 
 
 at this time subscribed. One English officer, sym- 
 pathising with the murdered Commissioner rather 
 than with his successor, when the paper asking 
 for subscriptions for the proposed Mission 
 reached him, wrote : " One rupee towards a 
 Deane and Adams revolver for the first mission- 
 ary." The missionary, he felt, would need fire- 
 arms for his protection, and he said that mission- 
 aries coming to Peshawar could not exist without 
 the protection of his sepoys. This officer was 
 transferred to Meerut before the outbreak of the 
 mutiny there, and together with his wife was cut 
 down by his own sepoys at the very beginning of 
 the mutiny. 
 
 The first missionaries sent to Peshawar were 
 the Rev. C. G. Pfander, the Rev. Robert Clark, 
 and a devoted layman, Major Martin, who had 
 resigned his commission in the army to enter 
 upon the work of a missionary. All belonged to 
 the Church Missionary Society. They reached 
 Peshawar in January, 1855. Mr. Pfander began 
 at once to teach and to preach. A school for 
 boys was opened in May, and of this Mr. Clark 
 had charge. In addition to his other duties, 
 Major Martin organised the secular work of the 
 Mission, kept the Mission accounts, carried on a 
 large part of the correspondence and gave gen- 
 erous financial help to the infant enterprise. 
 . Mr. Loewenthal therefore found Christian 
 workers in Peshawar on his arrival. Here he 
 was to pitch his tent, and be ready to move into 
 
302 Men of Might in India Missions 
 
 the regions beyond as soon as the Lord should 
 open the way. Meanwhile he would be occupied 
 in study, in preaching to the people as soon as 
 able to use the language, and above all in pre- 
 paring a translation of the Holy Scriptures into 
 Pushtu, the language of the Afghans. The 
 languages spoken in Peshawar were the Hin- 
 dustani, Persian and Pushtu. The Hindustani 
 was spoken in the city and in the cantonments, 
 and was the official language of the Government. 
 The Persian was spoken by the higher and more- 
 educated classes, while the Pushtu was the lan- 
 guage spoken in the villages and by all the sur- 
 rounding tribes. A knowledge of Arabic was 
 also necessary, the better to secure attention in 
 argument as the population was almost exclu- 
 sively Mohammedan. 
 
 " Peshawar," wrote Mr. Loewenthal af ter he had 
 become somewhat acquainted with the city, " is 
 interesting as a sort of Alsace, a borderland be- 
 tween countries — the Gibraltar of the East, where 
 Jew and Gentile, exiled Europeans and refugee 
 Asiatics, Bengalis and cut-throat Afghans meet 
 and jostle each other. One sees ambassadors 
 from Yarkand, silk-dealers from Bokhara, long- 
 haired Belooches, close-shaven Moguls, adven- 
 turers from Herat, and scholars from Kanda- 
 har." The streets of the native city are irregular 
 and the houses are chiefly of mud, low and flat- 
 roofed. Around the city runs a low mud wall 
 intended as a protection against robbers. A 
 
Isidor Loewenthal 303 
 
 quadrilateral fortress, whose walls rise to a great 
 height, dominates the city. 
 
 The European quarter is in striking contrast 
 to the native city, with its pleasant bungalows, 
 set in the midst of spacious compounds, gay with 
 flowering shrubs. The surrounding scenery is 
 full of grandeur. The valley is sixty miles in 
 length, bounded on the east by the Indus and 
 girt on every side by hills, some of which are 
 bare and rocky and others are clothed with vege- 
 tation. Rising above all, two hundred miles to 
 the south-west is the snow-capped peak of 
 Takht-i-Suleiman, or " Solomon's Throne," 
 
 But other thoughts than of the grandeur of the 
 scenery filled the heart of the missionary as he 
 looked out over the enchanting prospect. 
 " Standing," he wrote, " before the wild range of 
 the Suleiman mountains, gazing evening after 
 evening as the sun is setting behind it, on the line 
 of savage, habitationless, precipitous crags, stand- 
 ing so distinct against the brilliant sky, following 
 morning after morning the strong sunlight of 
 these latitudes as it penetrates one by one the 
 rugged passes and the jagged clefts — forbidden 
 by man and nature to cross beyond, and knowing 
 that once beyond he might pass through this vast 
 cradle of nations, from the Khyber to the great 
 commercial entrepot of Yezd in one direction 
 and beyond the Oxus as far as Orenburg in the 
 other, and be everywhere almost the first to 
 announce the glad tidings of salvation through 
 
304 Men of Might in India Missions 
 
 Jesus Christ, the missionary is apt to fancy these 
 mountains more and more insurmountable bar- 
 riers; sickness and exhaustion cause him to feel 
 his own weakness and littleness daily more keenly, 
 and he would be tempted to despair were there 
 not a voice crying in the wilderness, ' Prepare ye 
 the way of the Lord.' " 
 
 Of the inhabitants, Mr. Loewenthal wrote, 
 " The Afghan is fierce and bloodthirsty and is 
 never without weapons. There is hardly a man 
 whose hands are not stained with blood. They 
 are faithless to public engagements, unless the 
 keeping of a promise would further their own 
 interests. Like all Mohammedans, they are ex- 
 cessively sensual. They are very avaricious and 
 this passion is the safeguard which the ruling 
 powers have against their religious frenzy and 
 uncontrollable ferocity; and yet the surface of 
 all Mussulman life is thoroughly religious. God, 
 if not in all their thoughts, is certainly in all 
 their words." The missionary, before he learned 
 that their words were by no means an index to 
 their thoughts, felt reproved when he observed 
 how constant was their verbal recognition of God 
 in all they did, and how continual the avowal of 
 their dependence on Him in all the common 
 affairs of life. The Afghan's morning salutation 
 is, " Peace to you." If you ask after his welfare, 
 he answers " Thanks to God." If you say a 
 storm is rising, he replies " God is great." 
 
 On the night of the nth of May, but a few 
 
Isidor Loewenthal 
 
 3°S 
 
 months after Mr. Loewenthal's arrival, news 
 reached the officials in Pashawar of the mutiny of 
 the native troops in Meerut. Five days later Sir 
 Herbert Edwardes was summoned to Rawal Pindi 
 to attend a Council. Returning to Peshawar on 
 the 2 1st he found a crisis impending, as during 
 his absence a succession of plots had been dis- 
 covered. Letters had been intercepted from Mo- 
 hammedan fanatics, exhorting the sepoys of the 
 disaffected regiments of Peshawar to follow the 
 example of the troops in Meerut. There were in 
 the valley two European regiments and six or 
 seven regiments of Sepoys; of the latter the 
 majority were disaffected. It was decided to dis- 
 arm a large proportion of these troops, and some 
 were sent out of the valley. 
 
 One Sikh Sirdar, on being asked why he 
 always inquired so anxiously about the safety of 
 Peshawar, replied by rolling up the end of his 
 scarf and saying, " If Peshawar goes, the whole 
 Punjab will be rolled up in rebellion like this." 
 But Peshawar was saved. The summer, however, 
 was one of painful anxiety. Mr. Loewenthal 
 wrote at this time, " Things outwardly seem to 
 go on as usual, but everyone is aware that he is 
 standing on a mine, and that the train is laid. I 
 am, however, perfectly calm, without fear, and 
 feel content and happy." 
 
 Through all the uncertainties and trials of his 
 first year in this frontier city, Mr. Loewenthal 
 had diligently improved his time in the study of 
 
306 Men of Might in India Missions 
 
 the languages, and could say that he had in some 
 small measure succeeded in acquiring the collo- 
 quial use of the Persian language, but had failed 
 as yet in making himself master of the Pushtu." 
 The inherent difficulties of the language, the want 
 of proper helps, the difficulty of access to the 
 people speaking it, and the excessive heat which 
 had prevailed for several months of the year are 
 some of the reasons given why his progress in 
 the Pushtu had been less rapid than he desired. 
 
 Unable to penetrate into the Afghan country 
 beyond Peshawar, Mr. Loewenthal kept con- 
 tinually in mind the thought of evangelising the 
 people of this closed land through the press, es- 
 pecially through the Word of God translated into 
 Pushtu, which is spoken from the Indus in the 
 East, to Herat in the West, and from the Hindu 
 Kush in the North, to the deserts of Beluchistan 
 in the South, an extent of country larger than the 
 whole of France. 
 
 In the beginning of the nineteenth century, Dr. 
 Leyden, the professor of Hindustani in the Col- 
 lege of Fort William, Calcutta, made the first 
 attempt to produce a Pushtu translation of the 
 Scriptures. In 1811 a translation of the Gospels 
 of Matthew and Mark into this language was 
 completed. At Dr. Leyden's death, the year 
 following, the translation was continued under 
 the superintendence of the Serampore mission- 
 aries, by the scribe previously employed by Dr. 
 Leyden. An edition of the entire New Testa- 
 
Isidor Loewenthal 307 
 
 ment, in this language, was printed at Seram- 
 pore in 18 18. A few copies of this edition found 
 their way into European libraries, and some, 
 doubtless reached Afghanistan through Afghan 
 merchants who carried the fruits of Kabul as far 
 as Calcutta. When Lieutenant (afterwards Sir 
 Herbert Edwardes) was sent by the Government 
 to the Bannu District, in the year 1848, he found 
 a copy of the New Testament in Pushtu in the 
 hands of an Afghan. It had been given him at 
 Hardwar, when as a boy he had accompanied his 
 relatives to the great fair held at this place, with 
 the injunction to take care of the Book and 
 neither fling it into the river or the fire, but pre- 
 serve it until the day when the British should be 
 rulers of his country. The man had kept the 
 Book wrapped carefully in many folds of cloth, 
 and perhaps had never read a page of the Sacred 
 Volume, or allowed any one else to do so. 
 
 When Missionary work was begun in Lodiana 
 by the Presbyterian Church of America in 
 1834 copies of the Serampore Pushtu version of 
 the New Testament were given to the Afghans 
 found there, many of whom had accompanied 
 their exiled King, Shah Shujah, to this place. 
 At the time of Mr. Loewenthal's residence in 
 Peshawar, very few copies of this edition ex- 
 isted. After careful examination it was decided 
 not to print this version, but instead, to prepare 
 a new translation. 
 
 In the year 1S21 the Serampore missionaries 
 
308 Men of Might in India Missions 
 
 had issued an edition of the Pentateuch in Push- 
 tu, and in 1832 the historical books of the Old 
 Testament in the same language had also been 
 issued, but of these portions of the Old Testament 
 Mr. Loewenthal was unable to procure even a 
 single copy. 
 
 As soon as he felt himself sufficiently familiar 
 with the language he began a translation of the 
 New Testament Scriptures into Pushtu. Prog- 
 ress was necessarily slow in the beginning of 
 such an enterprise, but the diligent missionary 
 was not discouraged. Nor was he faint of heart 
 because there seemed no immediate prospect of 
 penetrating into Afghanistan. In reference to 
 this he said : " Though at this moment, Afghan- 
 istan seems closed, events which may take the 
 most sagacious statesmen and diplomatists by 
 surprise may furnish the key and suddenly the 
 gates may burst open. At that moment let the 
 Church be ready to go in and possess. Though 
 like Achaean warriors we may have been lying 
 ten years before the impregnable city, every mo- 
 ment of that time may have been needed to fit us 
 for the final conquest. The representatives of 
 the world, the merchant and the soldier, will be 
 ready for the juncture ; the philanthropist and the 
 political economist will offer to this people their 
 civilisation. But what is civilisation without the 
 Gospel?" 
 
 Life on the borders of a wild country like 
 Afghanistan, even in peaceful times, was not 
 
isidor Loewenthal 309 
 
 without its excitement. Writing to his friends in 
 America in February, 1858, Mr. Loewenthal 
 said : " After my recovery from a severe attack 
 of fever, I had planned an expedition into the 
 Yusufzay country when a sudden attack of the 
 Afghans upon an Assistant Commissioner's camp, 
 in which his tents were burned, five of his serv- 
 ants killed, some horses of his escort carried 
 away and he himself narrowly escaped with his 
 life, warned me that the time was not yet. Rob- 
 beries, many connected with murders, are of 
 nightly occurrence in the city. Some thieves, 
 about three weeks ago, dug into my house, ran- 
 sacked it and came to the bed where I enjoyed 
 a very sound sleep, but did no harm beyond car- 
 rying off what clothes they could find and some 
 cooking furniture. They also took out a large 
 and costly Persian manuscript, but not being of a 
 literary turn, they left it outside, where I found 
 it in the morning, together with the trunks they 
 had emptied. They might have done much more 
 mischief, and it is hard to tell why they did not. 
 The Lord is very good." 
 
 The year 1859 passed tranquilly. Mr. Loew- 
 enthal was occupied in preaching and in trans- 
 lating the Scriptures into Pushtu. This latter 
 branch of labour was most congenial to him, and 
 as he gained in experience, his conviction of the 
 supreme importance of his work, deepened. A 
 Pushtu translation of the Holy Scriptures would 
 reach a larger proportion of the Afghans than 
 
310 Men of Might in India Missions 
 
 1 would a translation of the Scriptures into the 
 Persian language, as only the more highly edu- 
 cated among them were acquainted with the Per- 
 sian. " It is rare," observes Mr. Loewenthal, 
 " to receive much assistance from the Afghan 
 writers in the investigation of truth. There is no 
 cultivation of their language and literature going 
 on at this time, and the epoch seems propitious 
 for the creation of a new, a Christian litera- 
 ture. Reading is very much left to the women 
 now ; a state of things which can hardly be true 
 of any other part of India. The women can tell 
 you in rhyme and metre what twenty-five things 
 make a prayer nugatory, or what is meant by 
 saying that God has neither quiddity nor quan- 
 tity, etc." 
 
 " Free-spoken are these Afghans," he wrote on 
 another occasion. " You priests read," they say 
 sometimes, " because you are paid for it. Pay 
 us, and we will read, too, even your Holy Book, 
 if you will. Nobody reads to be instructed. Why 
 should we read ? " Mr. Loewenthal found in his 
 intercourse with these stalwart men of the North 
 what the missionary finds in other parts of India, 
 the lamentable absence of a sense of sin and of 
 the necessity of a Saviour, the only basis of real 
 religion. " Where is the standing-ground then 
 to be found ? " asks Mr. Loewenthal in one of 
 his letters, " from which to work the lever of con- 
 version? Theoretically and speculatively the an- 
 swer may be difficult; practically, it is not; men 
 
Isidor Loewenthal 311 
 
 have been converted; this one fact outweighs 
 all theories and calculations to the contrary, and 
 the most satisfying consideration is that conver- 
 sion is not man's work; the missionary is sent 
 simply to preach the Gospel, and no nation, as- 
 suredly, even in a mere moral and political point 
 of view needs the Gospel more than the Af- 
 ghans." 
 
 Mr. Loewenthal preached in the city in Pushtu 
 when his audience consisted chiefly of people 
 drawn from the villages, but Persian was the lan- 
 guage usually employed. Frequent visits were 
 made to the villages in the vicinity of Peshawar. 
 The discussions and conversations in the bazaars 
 of the city and in the villages procured for the 
 missionary frequent visits from so-called learned 
 men who came rather to air their erudition and to 
 confound the missionary than to seek instruction. 
 With the desire of the missionary to be courteous 
 to all there was a jealousy of the precious hours 
 that he feared were but wasted in fruitless discus- 
 sions. " The Afghans are the greatest idlers imag- 
 inable," he wrote, " and waste many a day for the 
 missionary." Discussions were occasionally held 
 in the vicinity of some city mosque, but from those 
 encounters he usually returned burdened with the 
 conviction, that no real good had been accom- 
 plished. 
 
 From time to time professed inquirers after 
 the truth presented themselves, but when put to 
 the test of sincerity which the missionary thought 
 
312 Men of Might in India Missions 
 
 it right and wise to apply, and which consisted 
 in a willingness to work for their bread, they 
 were frequently found wanting. 
 
 Mr. Loewenthal mentions in one of his letters 
 how and why an inquirer came to him to be in- 
 structed. The man had fallen into perils among 
 his own countrymen. He had been persecuted and 
 oppressed, and to crown all, his wife had been 
 carried away while he was absent from home 
 and the offender refused to restore her. Beside 
 himself with sorrow and anger the man ran 
 through the streets and bazaars of Kabul crying 
 out that religion and truth, morality and faith 
 had departed from Islam, that the religion of the 
 Mohammedans was cruelty, oppression and 
 wrong, and that he was going to Peshawar, where 
 the English ruled, and would there become a 
 Christian. He did not find it so easy a matter as 
 he had thought, to change his faith. When he 
 made inquiries on the subject, of either Hindu or 
 Mohammedan, he was told that every one must 
 remain in the faith in which he was born. One 
 day a Jew passed the shop in which the much- 
 perplexed man was working as a cobbler, and 
 this man was pointed out to Mushki, the Kabuli, 
 as one who had become a Christian. Accosting 
 the Jewish stranger he asked him who had made 
 him a Christian ; and he was at once conducted 
 to Mr, Loewenthal. " A wonderful specimen of 
 humanity he was," said Mr. Loewenthal. " His 
 language was neither Persian nor Pushtu. He 
 
Isidor Loewenthal 313 
 
 called it Kabuli, and after a good deal of close 
 attention I found that it was a curiously dipped 
 kind of Persian. But one's tongue gets to be very 
 loose in this Asiatic Babel, and in a few days I 
 could talk as bad Persian as any Kabul cockney. 
 The entire extent of Mushki's religious knowl- 
 edge consisted in this— there is one God and Mo- 
 hammed is his prophet. His memory was mar- 
 vellous. To read to Mushki the Lord's Prayer 
 three times was sufficient to enable him to repeat 
 it accurately. Doctrines until then quite new to 
 him, presented to him clearly once, thenceforth 
 became his property for aye. He was ready to 
 confess himself a sinner, but had no conception of 
 guilt. That he was inquiring concerning the 
 Christian religion, gave him, he maintained, a 
 sufficient claim to support, and he refused to 
 engage in any employment." Mr. Loewenthal 
 was eventually obliged to withdraw his support. 
 The man then began to wander about the country, 
 calling himself a Christian. 
 
 Although Mr. Loewenthal's chief employment 
 was the translation of the Scriptures into Pushtu, 
 yet he did not neglect the work of preaching. 
 Very frequently he preached to great crowds of 
 " vociferous, fanatical, gainsaying people," some 
 of whom came to his house for more quiet dis- 
 cussions. 
 
 In the summer of 1862, Mr. Loewenthal made 
 a tour into Kashmir. " The climate is wonder- 
 ful," he wrote to his friends in America, " and the 
 
314 Men of Might in India Missions 
 
 beauty of the valley such as to sustain the de- 
 scriptions of the travellers and even of poets. 
 Man alone, and his works are here, too, in grating 
 harmony with the loveliness of God's crea- 
 tion. I have tried to preach, but with little suc- 
 cess or satisfaction. Kashmiris understand only 
 Kashmiri, which I do not know yet. I have found 
 people who know Persian, but these belong to 
 the respectable classes who do not form the 
 crowds the missionary usually has to address in 
 bazaar preaching. Some of the latter, however, 
 both Hindus and Mohammedans, have been vis- 
 iting me in Srinagar, and thus the Gospel has 
 been preached to a few." 
 
 Of the hindrances to work, either in the 
 bazaars of the city, or in the surrounding villages 
 during the hot season, Mr. Loewenthal's experi- 
 ences coincide with the experiences of probably 
 every missionary on the plains of India. He 
 says, " I find it almost impossible to get back from 
 the preaching in the villages, without being ex- 
 posed to the sun later than I can bear it, and the 
 result is prostration. It is not the pain so much 
 which I regret, as the absolute loss of so much 
 time. 
 
 In the evening there is a steaming crowd in a 
 close bazaar with the thermometer near a hun- 
 dred, and not a breath of air, and loud clamour- 
 ing until the voice absolutely seems to refuse to 
 sound." But the discomfort of such experiences, 
 
Isidor Loewenthal 315 
 
 aside from the apparent unfruitfulness, was less 
 trying than the conviction that he was thereby in 
 a great measure unfitting himself for the literary 
 work which " the greatest variety of men, in 
 unconscious concert persisted in thrusting upon 
 him," so that he was often perplexed as to the 
 line he ought to pursue. 
 
 Mr. Loewenthal took great delight in cold 
 weather itinerations. On one occasion he was 
 travelling with the officer in charge of the Dis- 
 trict of Yusuzay, who moved about with a large 
 escort of foot and horse. He was asked by his 
 host not to preach in the frontier villages and 
 not to create any excitement. In regard to these 
 restrictions, he said, " They are woful dogs, but 
 limping is better than not to be able to walk at 
 all," well knowing that only when under the 
 protection of so powerful an escort, would it be 
 possible in outlying districts, to preach the Gospel 
 at all. On this tour he preached in some villages 
 to large and attentive crowds, and in places where 
 he was not allowed to go to the people the people 
 came to him. " I am pretty well known," he 
 wrote, " to many of the better classes, so as soon 
 as my presence was known, respectable Khans, 
 learned Mullahs, zealous Imams and other clean- 
 ly-dressed, large-turbaned Afghans crowded into 
 my little tent, and we had disputations all day 
 long. I distributed some few of the Gospels in 
 Pushtu and made the truth known to many." 
 
3 16 Men of Might in India Missions 
 
 During this tour he spent the time at his com- 
 mand in revising and correcting: his Pushtu 
 translation of the New Testament. 
 
 In the summer of 1862 he wrote to the Execu- 
 tive Committee in New York, "I hope you will 
 receive early next year three copies of the Push- 
 tu New Testament, one, as you requested, for 
 your Library in the Mission House, one for the 
 Library of Princeton Seminary, and one for the 
 American Oriental Society." 
 
 In the autumn of 1863 Mr. Loewenthal was 
 again at the front, "accompanying; a considerable 
 military force which it was thought would only 
 have a march through a hitherto unknown part 
 of the Afghan country and no fighting. These 
 circumstances Mr. Loewenthal thought favourable 
 to his becoming acquainted with tribes to whom 
 he might have access in more peaceful times, and 
 as a large part of the force was to consist of fron- 
 tier regiments, he would always have in camp 
 a congregation of Afghans. "I have two or 
 three services on Sunday in English," he wrote, 
 "and have also had opportunities of preachingto 
 the Afghans, and have even distributed some 
 Pushtu Gospels. I am not usually exposed to 
 fire ; attending the wounded is one of my most 
 arduous duties." 
 
 Letters received in New York from India dated 
 the 31st of March, 1864, conveyed the tidings of 
 the death of the Rev. Levi Janvier, D.D., at the 
 hands of a Sikh fanatic. Mr. Loewenthal, after 
 
Isidor Loewenthal 317 
 
 hearing of the death of Dr. Janvier, wrote to his 
 friend in England, Major H. Conran, whose gen- 
 erous gift had opened the way for the beginning 
 by the Presbyterian Church of America of a 
 Mission to the Afghans, " Strange it is that such 
 an eminent and useful man should have been cut 
 off in his prime. Why was not I taken and he 
 spared ? " But the end of life for him also was 
 nearer than he dreamed. Dr. Janvier met his 
 death on the 24th of March. On the night of the 
 27th of the following April Mr. Loewenthal was 
 in his library deeply engrossed in study. The 
 hour of midnight came, but it passed unheeded. 
 An hour or two longer his fascinating studies 
 held him, then pushing aside his books, he walked 
 out into the cool night air, as was his custom 
 before seeking his couch. He was in his own 
 garden, with no thought of danger. There was 
 the sharp report of a pistol, and Mr. Loewenthal 
 dropped to the ground, the ball having pene- 
 trated his forehead. He had been shot by his 
 own watchman, who, it was said, took his master 
 for a robber. Thus passed away one of the most 
 remarkable men that India has ever known. He 
 had spent only seven years in Peshawar, yet in 
 that brief period he had made himself acquainted 
 with the Pushtu, and had translated into this 
 difficult language the whole of the New Testa- 
 ment, and put the same through the press. He 
 had also nearly completed a Pushtu dictionary. 
 He could preach with facility in the Pushtu, Per- 
 
318 Men of Might in India Missions 
 
 sian, Hindustani and Arabic languages. It has 
 been said that probably no other foreigner at that 
 time in India, had so thorough a knowledge of 
 Asiatic literature and so intimate an acquaintance 
 with the manners and customs of the people of the 
 land and with Oriental politics as he. He had a 
 thorough knowledge of the religious system of the 
 people, and as a disputant with Mohammedans 
 and other religionists he was a master. His 
 library, which filled the four sides of his study, 
 the higher shelves reached by a ladder, contained 
 the rarest books and most ancient manuscripts to 
 be found in any private library in India. 
 
 He enjoyed the friendship of men of the high- 
 est rank in both the civil and the military service 
 in India. He possessed genius in the truest 
 sense. His versatility was marvellous, he having 
 what is exceedingly rare, a seemingly equal apti- 
 tude for all branches of study, excelling in what- 
 ever he undertook. He was an accomplished mu- 
 sician, mathematician, metaphysician, and pre- 
 eminently a linguist. As a philologist he stood 
 in the front rank. He conducted a large corres- 
 pondence and was a valued contributor to British 
 and American quarterlies. He had fine conver- 
 sational powers, and in the social circle was a de- 
 lightful companion. As a Christian he was sin- 
 cere, humble, devout and zealous. 
 
 After the death of Mr. Loewenthal, Major 
 Conran did not lose interest in his " pet project " 
 of opening the way for a mission into Afghanis- 
 
Isidor Loewenthal 319 
 
 tan. He put aside a sum of money for this pur- 
 pose and corresponded with the Mission Commit- 
 tee in New York in reference to supplying the 
 place of the fallen missionary. The way to this 
 did not seem plain. " Feeling my strength fail- 
 ing," wrote Major Conran to a friend in India, 
 " as I knew not the day of my death, I felt the re- 
 sponsibility of keeping the Lord's money idle, 
 perhaps to fall into unworthy hands, and made 
 it over to another society." 
 
 Afghanistan still remains a closed land, but the 
 wild inhabitants of the regions beyond Peshawar 
 have now the Gospel in their own language and 
 one day the missionary will enter in " to plant 
 the Cross and teach the Book." 
 
 Standing beside the grave in the beautiful Eng- 
 lish cemetery in Peshawar where rest the remains 
 of Isidor Loewenthal, and looking out over the 
 hills surrounding the valley and beyond which he 
 so longed to penetrate, we have thought that per- 
 haps God has now revealed to him the reason 
 why he was held back from entering Afghanistan 
 with the Gospel. 
 
 While not yielding to a feeling of impatience 
 because there are yet lands closed to the heralds 
 of the Cross, let us unite in the prayer contained 
 in the old Church litany of the Moravians, — 
 " Keep our doors open among the heathen, and 
 open those that are shut." 
 
XIII 
 
 SAMUEL HENRY KELLOGG 
 
 1 864- 1 899 
 
 Samuel Henry Kellogg was a child of the 
 manse, a son of the Rev. Samuel Kellogg, a 
 Presbyterian minister. His mother's maiden name 
 was Mary P. Henry. He was born at Quiogue, 
 Suffolk Co., Long Island, September 6th, 1839. 
 At a very early age the boy evinced surprising 
 mental activity. A veritable interrogation point, 
 the precocious child asked questions which it was 
 difficult to answer. No priggish boy was he, but 
 remarkable for docility and studiousness, and at 
 the same time full of active interest in all the 
 amusements and sports for which wide-awake 
 boyhood is distinguished. 
 
 When quite young, he had a dangerous illness. 
 All hope of recovery had been relinquished, and 
 around the couch on which the unconscious boy 
 was lying, the sorrowing friends were gathered in 
 anticipation of the end. A devout woman, a mem- 
 ber of his father's congregation, gave herself to 
 prayer for the recovery of the child. " God has 
 320 
 
Samuel Henry Kellogg 321 
 
 granted my petition," she said at length. " The 
 boy will live, and will yet preach the Gospel." 
 
 He was prepared for college chiefly by his par- 
 ents, his mother, energetic and efficient, taking no 
 small part in guiding and aiding her apt scholar 
 in his home studies. This son when grown to 
 manhood told with affectionate pride of the les- 
 sons in Latin given him by his mother as she 
 went about her household avocations, while he 
 followed her book in hand. 
 
 In 1856 he became a student of Williams Col- 
 lege, but ill health compelled him to leave college 
 after spending one session there. Two years 
 later he entered Princeton College and graduated 
 with honours in 1861. 
 
 One of his classmates, the Rev. W. J. P. Mor- 
 rison, a missionary at Dehra, India, in an address 
 delivered at the Memorial Service held in Lan- 
 dour, August 18th, 1899, said, " Of the one hun- 
 dred members of the class of 1861 in Princeton 
 College, there were two young men who, by the 
 award of the Professors, and the judgment of the 
 students, took easily the first rank among us in 
 scholarship, mental power and character. * * * 
 Though they were rivals for college honours, yet 
 theirs was an honourable rivalry, which rather 
 cemented than interfered with the intimacy of 
 their friendships. These were Samuel H. Kellogg 
 and Samuel S. Mitchell." 
 
 When he entered Princeton College his sim- 
 plicity in dress, his unassuming manners, retiring 
 
322 Men of Might in India Missions 
 
 disposition, and deeply religious character, ex- 
 cited the ridicule of some of his fellow-students; 
 but as he without ostentation, by unremitting 
 diligence and vigour of intellect, made his way 
 to the head of his classes, and carried off the 
 prizes, he commanded the respect, and won the 
 admiration of all. 
 
 The year of his graduation was the year of his 
 mother's death, and her loss was deeply felt by 
 this affectionate son. 
 
 He pursued his theological studies in Princeton, 
 completing his course in 1864. Two years before, 
 he had been appointed tutor of mathematics in 
 the college, " and had he not sacrificed brilliant 
 prospects at home in order that he might give his 
 life to India, he would no doubt have soon been 
 called to a Professor's chair." 
 
 From his childhood he had been a diligent stu- 
 dent of the Scriptures, nor were these studies in- 
 terrupted by his engrossing college duties. While 
 a student he published a tract entitled " A Living 
 Christ." This expressed what Christ was to him 
 then and all through his life. 
 
 In the quiet manse where his boyhood was 
 spent he became familiar with the missionary 
 publications of his own and other Churches. His 
 thoughts were turned definitely to missionary 
 work as a vocation, and to India as a field of 
 labour, through a sermon preached in the First 
 Presbyterian Church of Princeton, by the Rev. 
 Henry M. Scudder, D.D., on the eve of his re- 
 
Samuel Henry Kellogg 313 
 
 turn to India. Could the brilliant young phy- 
 sician, Dr. John Scudder, the father of Dr. Henry 
 M. Scudder, when in 18 19 he reliquished pros- 
 pects in all respects the most flattering, for a mis- 
 sionary career in India, have looked forward to 
 that day when a sermon from his own dis- 
 tinguished missionary son would be used by God 
 in calling to India a man chosen of the Lord to 
 do a great work for Him, how would his heart 
 have been rejoiced ! 
 
 On the 20th of April, 1864, Mr. Kellogg was 
 ordained a missionary to India by the Presbytery 
 of Hudson. Before leaving America he was 
 united in marriage to Miss Antoinette W. Hart- 
 well, of Montrose, Pa. In company with several 
 other missionaries the young couple sailed from 
 Boston on the 20th of the following December, 
 in a merchant vessel bearing a cargo of ice to 
 Ceylon. On the third day out they were struck 
 by a cyclone, in which their Christian captain was 
 washed overboard, and the ship barely escaped 
 foundering. The loss of the captain placed an 
 officer in command who was soon found to be en- 
 tirely unfitted for such a charge. On account of 
 his ignorance of the art of seamanship, and his 
 brutality, a plot was laid by the crew to rid 
 themselves of him as a commander. Happily 
 this was discovered and suppressed. As a last 
 resort in a dire extremity, the new commander, 
 having accidentally discovered that Mr. Kellogg 
 had studied navigation to some purpose, asked 
 
324 Men of Might in India Missions 
 
 him to take the daily observations, doubtless feel- 
 ing that the vessel would be safer in the hands 
 of the young missionary than in his own. Thus 
 in less than a week after leaving Boston Mr. Kel- 
 logg found himself in charge of the nautical li- 
 brary and instruments of the late captain. He 
 took the necessary daily observations, and acted 
 as navigator until they reached Ceylon, not in 
 one hundred days as they had hoped to do on leav- 
 ing Boston but in one hundred and forty-five days. 
 They had made the Cape of Good Hope in fifty 
 days, but the nominal commander, in opposition 
 to the urgent representations of Mr. Kellogg, as 
 to the course which ought to be taken, took a 
 course which greatly lengthened the voyage. 
 
 They reached Calcutta in May, one of the hot- 
 test months of the year in India, and the journey 
 to their field of labour in the Northwest Provinces 
 was, in consequence, most trying. On their ar- 
 rival in Barhpur,* a station of the Furrukhabad 
 Mission, to which they had been appointed, Mr. 
 Kellogg gave himself with all the ardour of his 
 nature to those studies which would fit him for 
 the work awaiting him. 
 
 Because of the paucity of labourers, he was soon 
 left in sole charge of the work, assisted by a small 
 staff of Hindustani helpers. " It was hard at 
 first," he wrote, " but had the good result of 
 
 * Barhpur is situated one mile from the city of Furruk- 
 habad, and three miles from the military cantonment of 
 Fatehgarh. 
 
Samuel Henry Kellogg 325 
 
 bringing me on in the language much faster than 
 I should otherwise have learned it." 
 
 After a residence of six months in India, Mr. 
 Kellogg began to take his turn regularly in con- 
 ducting the vernacular church services on the 
 Sabbath. Work for his active brain and hand he 
 found on every side, and unflinchingly he tried to 
 grapple with it. Greatly interested in the youths 
 of India, he found a congenial field in the Anglo- 
 vernacular school in the city of Furrukhabad. He 
 was much interested also in evangelistic work, as 
 carried on in the city and surrounding villages. 
 During that first year he began to make notes on 
 the language he was studying, which rapidly 
 grew into an important work hereafter to be men- 
 tioned. 
 
 The writer first met the subject of this sketch 
 in the cold season of 1870-71, when in company 
 with her husband, she paid a visit to Fatehgarh, 
 and then began that acquaintance which after- 
 ward ripened into one of the warmest friendships 
 of our Indian life. An interesting reminiscence 
 of that visit is in connection with a typical inci- 
 dent, showing Mr. Kellogg's alertness of mind, 
 and his habit of painstaking in turning to account 
 every particle of knowledge which came in his 
 way. In the course of a drive with him through 
 the city he halted to speak to a native gentleman 
 of his acquaintance. When the interview was 
 over, Mr. Kellogg took from a side-pocket of his 
 coat a book and pencil, and quickly jotted down 
 
326 Men of Might in India Missions 
 
 something which he wished to remember, then 
 looking up with a radiant face, he said, " I have 
 got a new word." 
 
 So zealous and unremitting were Mr. Kellogg's 
 labours, that early in 1871 his health failed, and 
 heeding the advice of his physician he returned 
 to America for a season of rest and recuperation. 
 After a year and a half spent in the United States, 
 with his family and a party of missionaries, he 
 left New York on his return to India. This sec- 
 ond journey, by the "overland route," was in 
 pleasant and striking contrast with his memor- 
 able first voyage in a sailing vessel, " where pas- 
 sengers were of less consequence than freight." 
 
 The party reached Allahabad in time to be pres- 
 ent at the General Missionary Conference held in 
 that city in December. The one hundred and 
 sixty missionaries present on this occasion, some 
 of whom had come from the remotest parts of 
 India, represented nineteen missionary Societies. 
 Noble veterans from these Societies were pres- 
 ent, including among others Dr. John Wilson of 
 Bombay. " We thought," wrote Mr. Kellogg, 
 " as we looked over that unique assembly of for- 
 eign missionaries, native evangelists, pastors and 
 laymen, of Carey, Marshman and Ward, and of 
 Judson, forbidden by a Christian Government to 
 enter India. We looked on the dark faces of the 
 twenty-one native clergymen present, and thought 
 of Henry Martyn, who had worked in this very 
 part of India, and who had said that if he could 
 
Samuel Henry Kellogg 327 
 
 see a Brahman converted, he would regard it 
 as the greatest miracle of which he could con- 
 ceive; and here were once proud Brahmans 
 preaching the faith which once they destroyed." 
 
 Soon after the close of this Conference, Mr. 
 Kellogg in company with the oldest member of 
 the Mission, the Rev. J. F. Ullmann, made a 
 long preaching tour, the remotest place reached 
 being the city of Jhansi, which these brethren had 
 been asked to visit, with the object of reporting 
 upon the advisability, or otherwise, of its being 
 occupied by the mission as one of its stations. 
 The report of the visitors was favourable, but it 
 was not until thirteen years later that Jhansi be- 
 came one of the stations of the Furrukhabad 
 Mission, and a missionary was sent there to re- 
 side. To the close of his life, Mr. Kellogg felt 
 a very deep interest in this new field, watching 
 with ever increasing satisfaction its growth and 
 prosperity. 
 
 Mr. Kellogg after his return to India was sta- 
 tioned at Allahabad, where the American Pres- 
 byterian Synod of India had recently established 
 a Theological School, he having been appointed 
 an instructor, along with his fellow missionaries, 
 the Rev. A. Brodhead, D.D., and the Rev. T. 
 S. Wynkoop. His labour in connection with this 
 institution was, however, but a part of his work. 
 He engaged as he had opportunity in evangelistic 
 work in the city and adjacent villages, in preach- 
 ing in the vernacular to the native Christian con- 
 
328 Men of Might in India Missions 
 
 gregations, and in occasional English preaching. 
 His pen too was busy. It was the careful hus- 
 banding of the odd moments of his every day life, 
 combined with the ability to concentrate his pow- 
 ers upon any subject that was occupying his mind, 
 that enabled him to accomplish such a vast 
 amount of literary work in the midst of other 
 multitudinous and pressing duties. 
 
 The year 1876 brought to Mr. Kellogg a heavy 
 domestic affliction. In March of this year after a 
 very brief illness Mrs. Kellogg was taken away 
 by death. She had been a true helpmeet to her 
 husband during the years he had spent in mis- 
 sionary work, and her sudden removal was to 
 him a very heavy stroke. Four children, two 
 sons and two daughters were bereft of a mother's 
 care, and this, in his case, necessitated the break- 
 ing up of his home in India and the relinquish- 
 ment for a time of his chosen work. Hurried 
 preparations were made for the sad home-coming, 
 and with heavy hearts we saw the father with 
 his motherless little ones turn away from India. 
 Very painful on account of the work laid aside, 
 as well as on account of personal associations with 
 beloved fellow workers was the void in the mis- 
 sion circle which this bereavement and this part- 
 ing occasioned. 
 
 Before Mr. Kellogg took his departure from 
 India, he saw the completion of his great work, 
 — his Grammar of the Hindi Language, a portly 
 octavo volume published by Triibner & Co., of 
 
Samuel Henry Kellogg 329 
 
 London. That this work might be finished be- 
 fore he left India, he was obliged to put forth 
 strenuous effort at a time when his energies in 
 many directions were pressingly demanded. Hindi 
 is the language spoken by more than one-fourth 
 of the people of India, and the need of a scholarly 
 and comprehensive grammar of this language was 
 great. The work at once received the highest 
 encomiums from scholars, who pronounced it a 
 " masterly performance." The reputation which 
 this work and others which followed it secured 
 for the author gave him an honoured place in the 
 Eighth International Congress of Orientalists, 
 held in Stockholm in 1889, under the Presidency 
 of King Oscar II. This Hindi Grammar on be- 
 coming known to the Government of India, and 
 to the Council of the British Government's Secre- 
 tary of State for India, was prescribed as an au- 
 thority to be studied by all such candidates for 
 the India Civil Service as were required to pass 
 examinations in the Hindi language. 
 
 It was during this year that his Alma Mater 
 conferred on him the honourary degree of Doctor 
 of Divinity. 
 
 The story of the next fifteen years might well 
 be told in fuller detail than is possible or per- 
 haps appropriate in this volume. It was a story 
 of pastoral work in two large churches, the Third 
 Presbyterian Church in Pittsburg, and the St. 
 James Square Presbyterian Church in Toronto, 
 separated by a service of peculiar value to the" 
 
33° Men of Might in India Missions 
 
 Church at large as Professor of Systematic Theol- 
 ogy in the Presbyterian Theological Seminary 
 at Allegheny, Pa. This was a somewhat trying 
 position, following as it did the peculiarly suc- 
 cessful work of the Rev. A. A. Hodge, D.D., who 
 had been called to Princeton Theological Semi- 
 nary. Dr. Kellogg however took the place by 
 storm and soon sat on the Professorial chair as 
 on a throne. 
 
 His breadth and accuracy of scholarship, his 
 philosophical insight into the Scriptures, and 
 readiness in quoting passages to prove his points, 
 his aptness in asking questions and his cleverness 
 in answering them, his patience and sympathy and 
 tact in preaching, his missionary zeal, his loyalty 
 and beautiful spirit, and his ardent devotion to 
 the Lord Jesus Christ, quickly won his way into 
 the minds and hearts of his students, and made 
 him master of the situation. He had in a rare 
 degree that highest gift of a teacher, contagion. 
 His spirit was catching, subtle emanations radi- 
 ated from him that no student could escape. 
 Simply to be in his class-room was to be immersed 
 in an intellectual bath. At the same time his 
 faith was the central fire glowing in his heart, 
 lighting up his face and shining through the whole 
 man. Hundreds of ministers are preaching the 
 Gospel all over the world to-day who look back 
 to those years under his influence as a very pre- 
 cious and fruitful part of this preparation. With' 
 all this too, there was a geniality and perfect 
 
Samuel Henry Kellogg 331 
 
 naturalness that at times manifested itself in what 
 some of his associates felt to be a lack of dignity. 
 He was young in spirit, and it was this fact that 
 lent to his manners a special charm and gave him 
 so powerful an influence over all classes of peo- 
 ple, young and old. 
 
 While disassociated formally from the Board 
 of Missions by a resignation which was inevitable 
 under the circumstances, Dr. Kellogg never lost 
 in the slightest, his intense missionary spirit, and 
 both in his preaching, public speaking and writ- 
 ing identified hmself with the great work to which 
 he had consecrated his life. He was a member, 
 during his residence in Toronto, of the Canadian 
 Presbyterian Assembly's Foreign Mission Com- 
 mittee and Convener of the Committee on the 
 Palestinian Mission. 
 
 He kept up his scholarship in Oriental lan- 
 guages and it was during this period that he at- 
 tended, as an honoured member the Eighth In- 
 ternational Congress of Orientalists at Stockholm, 
 one of the largest and most influential meetings 
 of that body and saw the revised edition of his 
 Hindi Grammar through the press. 
 
 He was always very much interested in work 
 among the Jews and published a book, " The 
 Jews, or Prediction and Fulfilment, an Argument 
 for the Times " which gained most favourable 
 notice. Another work, " The Light of Asia and 
 the Light of the World " appeared in 1885 and 
 was pronounced " critical, scholarly and brilliant." 
 
23^ Men of Might in India Missions 
 
 A competent critic said of it that there v/as no 
 other book in the English language which filled 
 exactly its place as a thoroughly comprehensive 
 and clearly discriminating comparison of the 
 legend, doctrines and ethics of Buddha and of 
 Christ. 
 
 His service in the Theological Seminary in 
 Allegheny, closed in 1885, the immediate occasion 
 being a feeling on the part of some of the Direc- 
 tors that his pronounced pre-millennial views were 
 not in harmony with the general teachings of the 
 Institution. There was a most cordial feeling 
 toward Dr. Kellogg personally, and his resigna- 
 tion was in no sense pressed upon him but was 
 offered as on the whole the best way to avoid 
 any possibility of clashing. His interest in edu- 
 cation was continued after his removal to Toronto, 
 by his membership in The Senate and Examin- 
 ing Committee of Knox Divinity College. 
 
 From year to year it seemed as if his duties 
 increased. He prepared the Stone lectures for 
 Princeton Theological Seminary, was prominent 
 in the General Assembly's work of the Presby- 
 terian Church of Canada, and at the same time 
 published largely. All this was made possible by 
 the happy home which had been reestablished by 
 his marriage in 1879 to Miss Sara Constance 
 Macrum, of Pittsburg. The deep sorrow over 
 the loss of his son Alfred, did not prevent his 
 work, but rather sanctified it. 
 
 In the midst of his multitudinous activities Dr. 
 
Samuel Henry Kellogg 333 
 
 Kellogg received a call to return to India to assist 
 in the revision, or rather retranslation, of the 
 Hindi Scriptures of the Old Testament. He was 
 asked to engage in this work as a representative 
 of the various Presbyterian Societies, British and 
 American, working in India. In this invitation 
 the North India Bible Society with headquarters 
 at Allahabad, and the British and Foreign Bible 
 Society, London, as well as his own mission in 
 India, and the Mission Board of his own Church 
 in New York, united. It was felt that he had 
 special qualifications for this work, as he was uni- 
 versally recognised as an expert in Hindi, and 
 was besides an accomplished Hebrew scholar. 
 
 Correspondence and negotiations in reference 
 to this matter extended over a -period of fifteen 
 months. This call was one that required earnest 
 consideration. There was on the one hand, his 
 work in Toronto. It would be a severe wrench 
 to leave his congregation composed of people who 
 were devotedly attached to him ; but the work to 
 which he was called across the seas was in every 
 way attractive and congenial, and when, as he 
 had often said while labouring at home, his heart 
 was in India, is it any wonder that his heart went 
 out again towards a work which was his first 
 love? The call he felt was the call of God, and 
 when the path of duty was made clear, there was 
 no hesitation as to the course of action. 
 
 In May, 1892, he announced to his congrega- 
 tion his decision to resign the pastorate of the 
 
334 Men of Might in India Missions 
 
 St. James Square Church to accept the call that 
 had come to him from India. The congregation 
 regretfully united with the Presbytery in asking 
 for a dissolution of the pastoral relation. On 
 Sabbath evening, September 13th, Dr. Kellogg 
 preached his farewell sermon before a very large 
 audience, including many representatives from 
 sister congregations in the city. " Thou shalt re- 
 member all the way which the Lord thy God led 
 thee," Deut. 8 : 2, was the text of his discourse. 
 The Tuesday evening following, there was a 
 largely attended farewell meeting in the church, 
 to testify to the high appreciation in which the 
 retiring pastor was held. There were present on 
 this occasion not only his own people, but many 
 others from evangelical denominations through- 
 out the city. Addresses were presented on be- 
 half of the congregation, the Sunday school and 
 the Society of Christian Endeavour. Practical 
 interest and appreciation were manifested by the 
 presentation of a substantial purse. On the fol- 
 lowing evening Dr. Kellogg took a final farewell 
 of his people, and soon thereafter left Toronto. 
 
 Before leaving for India Dr. Kellogg paid a 
 visit to Pittsburg, where he was warmly welcomed 
 by the many friends who held him in affectionate 
 remembrance. He preached a farewell sermon 
 in the First Presbyterian Church, the congrega- 
 tions of the East Liberty, and the Third Presby- 
 terian Churches uniting in this service. 
 
 On the 5th of October, Dr. and Mrs. Kellogg 
 
Samuel Henry Kellogg 335 
 
 and their four younger children left New York 
 for India. Bombay was reached about the middle 
 of December. A part of the cold season after his 
 arrival was spent by Dr. Kellogg, accompanied 
 by his family, in evangelistic work in the district 
 of Allahabad. Early in the spring he removed 
 with his family to Landour, in the northern Hima- 
 layas, and there with his associates, the Rev. W. 
 Hooper, D.D., of the Church Missionary Society, 
 and the Rev. J. A. Lambert of the London Mis- 
 sionary Society, he began the work for which he 
 had been called to India. A station in the moun- 
 tains had been selected for residence during the 
 summer, because the work of translation could 
 be more successfully prosecuted in the salubrious 
 air of the hills, than in the great heat of the 
 plains, and as it was expected that the work would 
 extend over a period of several years, a house 
 on Landour Hill, Mussoorie, called " The Firs " 
 was purchased by the Mission Board in New York 
 for the use of Dr. Kellogg and his family, and 
 here several of the happiest and most useful years 
 of Dr. Kellogg's life were spent. Seven or eight 
 months of each year were passed in Landour, and 
 during the remaining months the home of the 
 family was in Dehra Doon, a beautiful town at 
 the foot of the mountains. 
 
 As respite from his special work could be 
 gained in the cold season, the opportunity was 
 eagerly seized by Dr. Kellogg to visit cities on 
 the plains for the purpose of delivering lectures 
 
336 Men of Might in India Missions 
 
 to students in theological schools, or to educated 
 non-Christian natives ; or to engage, as of old, in 
 evangelising the simple villagers, in some one of 
 the districts. In evangelistic work of this latter 
 description, a month was once spent most hap- 
 pily by Dr. Kellogg in the Jhansi district; and 
 during the same visit, the English speaking 
 gentlemen of the Hindu community in Jhansi 
 were privileged to listen to a number of highly 
 instructive lectures on religio-scientific subjects. 
 As a preacher, either in English or in Hindus- 
 tani, Dr. Kellogg was listened to with delight 
 wherever he went. During the six hot seasons 
 which he spent on the hills, his voice was fre- 
 quently heard from the pulpits of Landour and 
 Mussoorie, and during the successive intervals 
 when he resided at Dehra Doon, the English and 
 Hindustani churches of the mission were privi- 
 leged to enjoy occasionally his ministrations. 
 When Dr. Kellogg's rare power of elucidating the 
 more difficult subjects connected with the study 
 of the Bible became known, exceptional oppor- 
 tunities were afforded him for reaching and in- 
 fluencing for good many in the English commu- 
 nity who would never be seen at ordinary prayer 
 meetings or Bible readings. At large drawing- 
 room gatherings Dr. Kellogg discussed many sub- 
 jects connected with Apologetics, which were, 
 says the Rev. W. J. P. Morrison, of Dehra Doon, 
 " calculated to be helpful to those who have in- 
 tellectual difficulties through the scientific and 
 
Samuel Henry Kellogg 337 
 
 agnostic objections raised against our Christian 
 faith. While holding firmly himself to the veri- 
 ties of revelation, he had patience and sympathy 
 to the uttermost with the doubting, and, granting 
 to the full all their reasonable positions, from 
 their own standpoint endeavoured to lead their 
 minds on to the firmer ground of assured belief." 
 Eschatological themes had a great attraction for 
 Dr. Kellogg's mind, and upon these he was often 
 asked to discourse. Of such discourses, fre- 
 quently listened to at Mussoorie and Dehra Doon, 
 Mr. Morrison thus speaks : " Is it not his dis- 
 course, his theme that will account for Dr. Kel- 
 logg's uplifting, helpful influence in those com- 
 munities? So anxious were people to hear him 
 on these themes, that he several times expressed 
 to me a regret that they pressed him to take up 
 such subjects so often, lest it might give a one- 
 sidedness to his ministry, and lest they should be 
 regarded as a hobby with him. It was these 
 themes especially that made his ministry such a 
 rare one amongst us." 
 
 Dr. Kellogg had felt that when the special work 
 for which he had been called to India should be 
 finished he must return to America to make ar- 
 rangements for the completion of the education 
 of his children, but as the time for leaving the 
 mission field drew nearer and nearer, his heart 
 more and more clung to India. In his last letter 
 to one of the Secretaries at the Mission House 
 in New York, he wrote: "There is no shadow 
 
32% Men of Might in India Missions 
 
 on our horizon except the prospect of having to 
 return to America as soon as this Bible work is 
 done. My wife no less than myself has taken 
 root in India, and we shall go home, wishing from 
 our hearts, so far as it is right to wish for any- 
 thing which God's Providence makes impossible, 
 that our life-work might indeed be here. * * * 
 You will have heard that I have promised the 
 Princeton faculty to deliver the annual course of 
 lectures on Missions, the first season after my 
 return. I am as yet only incubating my lectures, 
 but think of taking some such general subject as 
 Hinduism in relation to Christian thought, with 
 special reference to the more recent developments, 
 such as the Arya Samaj and Brahmoism in its 
 various schools, dwelling more in contrast with 
 my little book ( " A Hand-book of Comparative 
 Religion "), on the points of contact, than of con- 
 trast. In connection with the work of revising 
 the Hindi translation of the Old Testament Scrip- 
 tures, I am writing a small book in Urdu for the 
 help of our theological students, and our native 
 pastors, on the Typology of the Mosaic Law as 
 setting forth various aspects of our Lord's re- 
 demption work." 
 
 Near the end of March, 1899, Dr. Kellogg was 
 our guest while in attendance on a meeting of 
 Presbytery, held in Jhansi. " I had not thought 
 to come to this meeting," he said, " but reflecting 
 on the few opportunities that remain to me for 
 meeting my missionary brethren, both American 
 
Samuel Henry Kellogg 239 
 
 and Hindustani, before going home, I resolved 
 to make an effort to be present." At this meet- 
 ing one of his former students in Allahabad re- 
 ceived ordination at the hands of the Presbytery, 
 an event in which he felt a deep interest and 
 much satisfaction. Never had we seen Dr. Kel- 
 logg in a happier mood than on this occasion. 
 He had a short time before received a copy of his 
 latest published work, " A Hand-book of Com- 
 parative Religion," and in his leisure moments 
 he turned the pages of this book, pencil in hand, 
 noting changes to be made in a future edition. 
 
 Dr. Kellogg had anticipated that his Bible 
 translation work would be finished in the sum- 
 mer of 1899, and that the work of final revision 
 would be completed in the following cold season ; 
 and with this consummation so near at hand, he 
 was arranging to return to America with his 
 family in the spring of 1900. But God in His 
 unerring wisdom had other plans for His servant. 
 On Sabbath evening, April 30, the last Sabbath 
 of his earthly life, Dr. Kellogg preached by in- 
 vitation in the Methodist church of Mussoorie, a 
 sermon from the words, " Neither shall they die 
 any more." Said one of his auditors on this oc- 
 casion, " It was the most glorious sermon on 
 death and eternal life to which I ever listened. 
 The speaker looked like one speaking from the 
 eternities." 
 
 For many years at the house of the Rev. Dr. 
 Valentine in Landour, a weekly Bible-reading 
 
34-0 Men of Might in India Missions 
 
 has been held during the summer, when visitors 
 flock to this station. Dr. Kellogg was asked to 
 give the Bible-reading on the afternoon of Wed- 
 nesday, May third. He replied that it would be 
 impossible for him to be present on that day, but 
 if the meeting could be held on Tuesday after- 
 noon instead, he would be glad to come. Tues- 
 day was accordingly fixed upon. A large and 
 expectant audience greeted Dr. Kellogg when he 
 appeared at the appointed hour. He had selected 
 for his theme, " The mysteries and glories of the 
 end of time, and the great hereafter." His 
 hearers sat spellbound, for he spoke as if for him 
 the heavens had already been opened, and he 
 caught glimpses of the glories beyond. On the 
 conclusion of the discourse, all present seemed 
 awed, and at the request of Dr. Kellogg, the 
 hymn with which the meeting ended was, " Jeru- 
 salem the golden." 
 
 Before leaving the house, Dr. Kellogg, with 
 two or three of the company, retired to Dr. Valen- 
 tine's study for a short season of prayer. As 
 they were about to separate some one remarked 
 that Mr. Lambert, one of Dr. Kellogg's associates 
 in the work of Bible revision was that night quite 
 ill. " Then I will call and see him on my way 
 home," was the reply of Dr. Kellogg. He made 
 a brief call, and then hurried on to his own home, 
 that dear home which was to be his for only one 
 more night, — a night, and then for him the morn- 
 ing of a glorious eternity was to dawn. 
 
Samuel Henry Kellogg 341 
 
 Dr. Kellogg enjoyed bicycling, and he was an 
 expert rider. His physician had recommended 
 this exercise, and he had found it beneficial. A 
 terrace on which the house he occupied in Lan- 
 dour is built afforded room for a short course, 
 and here he used frequently to take exercise from 
 which he came in refreshed and ready for his 
 literary work. He had risen early on this last 
 morning of his earthly life, and after taking his 
 usual refection of toast and coffee, mounted his 
 wheel for a little exercise before beginning the 
 heavy work of the day. He had gone but a few 
 rods, when the wheel swerved, where there is an 
 unguarded fall of about twelve feet — and he was 
 not, for God took him. How the accident oc- 
 curred will never be known. No one saw that 
 fatal fall. The servants heard the sound and 
 rushed to his assistance, but life had departed. 
 
 The news of his tragic death sent a shock 
 through the entire community, and a message 
 which that day flashed over North India, and 
 under the seas to a distant land, carried sorrow 
 to many hearts. A large company of friends as- 
 sembled at " The Firs " on the afternoon of the 
 following day for a brief service, and then joined 
 the sorrowful procession to the beautiful ceme- 
 tery on the mountain side not far distant, where 
 the mortal remains were laid to rest, " Until the 
 day break, and the shadows flee away," 
 
 As the company with heavy hearts turned 
 away from that new made grave, one of the num- 
 
342 Men of Might in India Missions 
 
 ber said to a companion, " Dr. Kellogg knew his 
 Bible well." " Dr. Kellogg knew everything 
 well," was the rejoinder of one of Dr. Kellogg's 
 English friends. 
 
 One of his fellow missionaries, the Rev. C. A. 
 R. Janvier, of Allahabad, wrote thus of Dr. Kel- 
 logg in the " Indian Standard." " The first 
 thing, perhaps, that would strike one about Dr. 
 Kellogg was the versatility of his genius : he 
 could turn his hand successfully to almost any- 
 thing — could preach a sermon or take a photo- 
 graph, deliver a lecture or prescribe a potion, 
 teach theology or steer a ship ! He was informed 
 on almost every conceivable subject, and could 
 talk intelligently on the most technical topics. It 
 was this in part that made him so brilliant a con- 
 versationalist, and secured the wonderful richness 
 of illustration which was so marked a feature of 
 his sermons. But unlike most versatile men, he 
 was as thorough and accurate as he was versa- 
 tile. He was never superficial. What he did, he 
 did well. What he knew, he knew thoroughly. 
 His careful observation, quick apprehension, and 
 remarkable memory, combined to make him al- 
 most a specialist in every department of work or 
 of recreation upon which he entered. 
 
 " Another striking feature of Dr. Kellogg's 
 character was the clearness of his mental vision, 
 and his ability to pass on to others what he him- 
 self clearly perceived. He saw to the centre of 
 things, and he reproduced what he saw with a 
 
Samuel Henry Kellogg 343 
 
 directness and incisiveness not often surpassed. 
 He was as simple as he was incisive. He was 
 simple in his language, even when the profound 
 subjects he often presented seemed to forbid sim- 
 plicity. He was simple and unpretentious in his 
 personal character. He was never over-bearing, 
 rarely sarcastic, never ostentatious. No one 
 would ever have guessed his extraordinary abili- 
 ties from anything in his general bearing. He 
 was a devoted husband, a loving father, and a 
 faithful friend. 
 
 " The greatest thing about Dr. Kellogg undoubt- 
 edly was his wonderful knowledge of, and love 
 for his Bible. He was a man of the Book. His 
 insight into its meaning was phenomenal, and his 
 ability to present its truths to others was such as 
 few men attain. He mastered principles and de- 
 tails alike in his Bible study. And it was not sim- 
 ply an intellectual mastery: he was clearly taught 
 of the Holy Spirit. He was not naturally an 
 emotional man, but God's truth and God's Spirit 
 stirred his deepest emotions; and many a heart 
 has thrilled, as he set forth in his simple, quiet 
 way the deep things of God. Any reference to 
 his study of the Bible would be wholly incom- 
 plete without an allusion to his intense convic- 
 tions on the subject of the second coming of our 
 Lord. He was a consistent Premillenarian, con- 
 fidently expecting the personal reign of Christ on 
 earth', though' deprecating all attempts to fix the 
 time of the advent." 
 
344 Men of Might in India Missions 
 
 In the church of St. James Square, Toronto, 
 where for six years Dr. Kellogg had been pastor, 
 when the news of his death reached the congre- 
 gation, they set aside a popular children's service, 
 for which elaborate preparations had been made, 
 draped the church in mourning, and held a me- 
 morial service instead. In resolutions passed by 
 the session of this church they say of Dr. Kellogg, 
 " Although only a little more than six years a 
 resident of Toronto, he speedily secured for him- 
 self a position of unusual influence throughout 
 Ontario, and far beyond it, as the result of his 
 wide and varied scholarship, and by means of his 
 numerous and valuable contributions to theologi- 
 cal literature. It is not to be wondered at that 
 during his ministry in St. James Square Church 
 the membership increased from 503 to 704, and 
 that all departments of the congregation's activity 
 enjoyed abundant prosperity." 
 
 From Resolutions passed in reference to his 
 death by the Foreign Missions Committee of the 
 Presbyterian Church in Canada, the following is 
 taken : " Affable in manner, ripe in scholarship, 
 distinguished as an author, self forgetting in-serv- 
 ice, and unwearied in diligence, Dr. Kellogg will 
 always be remembered with affection by those 
 who were his colleagues and co-workers in the 
 Foreign Missions Committee of the Presbyterian 
 Church in Canada." 
 
 The Board of Foreign Missions of his own 
 Church in America, as well as his own Mission 
 
Samuel Henry Kellogg 345 
 
 in India passed Resolutions expressive of the high 
 estimation in which he had been held, and of the 
 irreparable loss sustained by his death. 
 
 Dr. Kellogg was the recipient of well-deserved, 
 but unsought honours. Wooster University con- 
 ferred on him the honourary degree of Doctor of 
 Laws. He was corresponding member of the 
 American Society of Orientalists. He was made 
 a member of the International Congress of 
 Orientalists, and of the Victoria Institute of 
 England. 
 
 When Dr. Kellogg was removed by death the 
 question arose, How now shall the work be con- 
 tinued? Can the two remaining members of the 
 committee complete the work, or shall a third 
 member be elected ? To introduce a new element 
 at this stage of the work did not seem advisable, 
 and it was finally decided that Dr. Hooper and 
 Mr. Lambert would be competent to carry on the 
 work more satisfactorily than if a third member 
 should be added to the Committee, especially as it 
 was found that Dr. Kellogg had left very full 
 notes. In reference to the course decided upon, 
 it was afterwards said : " Day by day we are 
 more and more thankful that such a decision was 
 reached. As things now are, Dr. Kellogg is, so 
 to speak, present with us all through our meet- 
 ings. We can truly say that he being de!ad yet 
 speaketh. On almost every question which arises 
 we are pretty sure what his view would be. 
 When we differ between ourselves, and we recall 
 
346 Men of Might in India Missions 
 
 what would have been Dr. Kellogg's view, the 
 one whose opinion differs from this gives way at 
 once. In this manner his influence in our Com- 
 mittee survives." 
 
 Dr. Kellogg was taken away when his life was 
 at its zenith. Counted by years, his was not a 
 long life, yet marvellously fruitful had that life 
 been. Though his missionary work in India was 
 interrupted for a number of years, yet his work 
 as a missionary did not cease during that en- 
 forced sojourn in the United States and Canada, 
 for then, while occupying high places in the 
 Church he exerted a powerful influence in promot- 
 ing the cause of foreign missions. As a theologi- 
 cal teacher, besides performing an important part 
 in equipping many young men for the home pul- 
 pits and the home mission work, he shared, it is 
 said, in the training of no less than thirty-six 
 missionaries for the foreign field. How many 
 through the influence of his life and words were 
 led to accept Christ as their Saviour, and to de- 
 vote themselves to the service of their Lord in 
 various walks of life, eternity alone will reveal. 
 
INDEX 
 
 A. B. C. F. M., founding 
 of, 130 
 
 Abdul, Masih, 113 
 
 Abolition of Suttee, 91 
 
 Afghans, The, 303 
 
 Allahabad, School at, 327 
 
 Anderson, John, 
 birth, 240; early home 
 life, 241 ; studies, 242 ; 
 consults Dr. Gordon, 243 ; 
 licensed to preach, 244; 
 influenced by Dr. Duff, 
 243 ; appointed to Mad- 
 ras, 244; sails on the 
 " Scotia ", 244 ; St. An- 
 drew's School, 245 ; train- 
 ing Hindu boys, 246 ; vis- 
 ited by Dr. Duff, 248; 
 yearning for souls, 250, 
 251 ; discouragements, 
 251 ; gleams of hope, 252 ; 
 marriage, 256 ; visits 
 Scotland, 259 ; returns 
 to India, 260; breaking 
 up, 263; death, 264; tes- 
 timonies to his worth, 
 264-265 
 See also : 291 
 
 Bannerjee, Rev. Krishna 
 
 M., 229 
 Bardwell, Rev. H„ 138, 
 
 140 
 Bengali New Testament, 
 
 80 
 Bethune Society, The, 236 
 Bie, Col., 65, 83 
 Bloomfield, Sir T., 271 
 
 Bombay, University of, 206 
 British and Foreign Bible 
 
 Society, 134 
 Braidwood, Rev. John, 249, 
 
 262 
 Braidwood, Mrs., 249, 
 
 her schools, 252 
 Broadhead, Rev. A., 327 
 Brown, Rev. David, 105 
 Breithaupt, Dr., 15 
 
 Caldwell, Rev. Robert, 
 quoted, 249 
 
 Campbell and Blyth, 
 Messrs., 262 
 
 Carey, William, 
 birthplace, 66 ; appren- 
 ticed to shoemaker, 66; 
 early studies, 66; first 
 sermon, 67 ; marriage, 
 67; treatise on missions, 
 69; sermon at Notting- 
 ham, 69; sails for India, 
 72 ; works in indigo fac- 
 tory, 73 ; saw widow burn- 
 ed alive, 74; translates 
 New Testament, 80; ap- 
 pointed to College at 
 Fort William, 82; Paper 
 on Female Immolation, 
 84; made Doctor of Di- 
 vinity, 85 ; second mar- 
 riage, 85 ; translator to 
 government, 90 ; death, 
 
 94 
 
 See also: 104, 105, 132, 
 173, 219, 326 
 Chalmers, Dr., 216, 232 
 
 347 
 
348 Index 
 
 Church Missionary Society, Educators, Famous, 22, 78, 
 
 152, 156, 163, 226, 289, 79, 80, 81, 84, 89, 140, 
 
 300, 301 154, 159. 174, I7S. 200, 
 
 Conjeveram, school at, 248 204, 205, 211, 219, 221, 
 
 Corrie, Chaplain, 113 228, 231, 236, 245, 247, 
 
 252, 253, 256, 277, 279, 
 
 „ . , ^. T 281, 283, 285, 301, 313, 
 
 Danish settlement in In- 327 
 
 dia, 17, 18, 20, 104 
 
 " Disruption ", The, 253, p ox> R ev w. H., 274, 277, 
 
 254 280 
 
 Doveton College, 236 F rostj R ev . E., 143 
 
 Duff, Alexander, Fuller, Rev. Andrew, 67, 68, 
 
 birth, 214; parents, 214; y 0< 87 
 
 education, 215 ; licensed 
 
 ^oTmarriS^Stes G ^\^lf^ ^ 
 
 to India, g 2I 6; 'ship- ^'^Dr. *% 
 
 ZZtMT's^^ %£jfr™A Efnst 
 
 Calcutta, 219; visits Dr. Gr Ji ndler ' Johann Efnst 
 
 Carey, 219; school work, su ' ds Zieeenbate ■«• 
 
 220; reverses, 223; con- ^ uc ^ „! H g g ' 35, 
 
 verts, 223; jungle fever, death of ' 36 
 224; visits Scotland, 
 
 225 ; his missionary ad- Hall, Gordon, 
 
 dresses, 226; return to t> lrth . I2 7; early traits, 
 
 India, 228; joins Free I2 7; education, 128; at 
 
 Church, 230; beginning Hanover, 128; pastor at 
 
 over again, 231; returns Woodbury, Conn., 129; 
 
 to Scotland to succeed studies medicine, 131 ; or- 
 
 Dr. Chalmers, 232 ; darned a missionary, 132 ; 
 
 Moderator of Free sails for Indla > : 32; 
 
 Church Assembly, 233; preaching in Bombay, 
 
 visits America, 233 ; final l 37 i translating gospels, 
 
 return to India, 235 ; J 39 ; marriage, 139 ; work 
 
 return to Scotland, 237; among the Jews, 140; 
 
 last illness and death, evangelistic tour, 141; 
 
 239 sends family to America, 
 
 See also: 94, 201, 240, J 42; last missionary 
 
 243, 248, 259, 291 tour > J 45 ; dies of chol- 
 era, 146 
 See also: 125, 197 
 
 Edwardes, Sir Herbert, Hall, Newell and, 131, 133, 
 
 300 135, 137, 144 
 
 Elphinstone, Lord, 207 Havelock, Sir Henry, 95 
 
Index 
 
 349 
 
 Haystack Meeting, The, Locher, Miss, 261 
 
 125 Lodiana, mission at, 307 
 
 Haystack Monument, 126 Loewenthal, Isidor, 
 
 Hooper, Rev. W., 33s 
 Hough, Rev. J., 156 
 Hurricane, A fatal, 285 
 
 early poverty, 292, 293; 
 education, 293 ; business 
 life, 294; a political ref- 
 ugee, 294; teaching in 
 Philadelphia, 295 ; Mr. 
 Gayley's aid, 296 ; conver- 
 sion, 297; goes to India, 
 298; at Peshawar, 299; 
 long illness, 309; preach- 
 ing at Pushtu 311; trans- 
 lating the Scriptures, 
 313; services in English, 
 316; shot by his own 
 watchman, 317 
 Loomis, Harvey, 125 
 Kellogg, Samuel Henry, 
 
 birth, 320; precocious- Mack, Mr. John, 89, 96 
 ness, 320; student life, Mahabeleshwar, mission at, 
 321 ; ordination, 323 ; 142, 197 
 marriage, 323; voyage to Malcolm, Sir. John, 115 
 India, 323; arrival at Marshman, Joshua, 
 Bahrpur, 324; visits birthplace, 66, 76; early 
 
 India, Danish Settlement 
 in, 17 
 
 Janvier, Dr. Levi, assassi- 
 nated, 316 
 
 Jerusalem Church, The, 22 
 
 Johnson, Rev. Robt, 247, 
 263 
 
 Judson, Adoniram, 126, 132, 
 326 
 
 America, 326; at Allaha- 
 bad, 327; wife's death, 
 328 ; publishes " Hindi 
 Grammar", 328; pastor- 
 ates in America, 329; 
 at Toronto, 331 ; lectures 
 at Princeton, 332 ; returns 
 to India, 3; , ; at Landour, 
 335 ; more new books, 
 
 employment, 76 ; mar- 
 riage, 77; goes to India, 
 77 ; opens boarding- 
 schools, 78; translates 
 Scriptures into Chinese, 
 83 ; publishes "Friend ci 
 India ", 87 ; visits Eng- 
 land, 91 ; death, 96 
 See also : 132, 326 
 
 338; hi; tragic death, Masulipatam, mission at, 
 
 341 ; testimonials of 274 
 
 friends, 3<?; " Resolu- Martyn, Henry, 
 
 tions ", 344; other hon- birthplace, 97; education, 
 
 ors, 345: influence, 346 
 Ketterinr*, famous meeting 
 at, 69, 70 
 
 Lambert, Rev. J. A., 335 
 Leper Hospital at Calcutta, 
 
 83 
 Leyden, Dr., 306 
 
 98 ; conversion, 99 ; 
 " senior wrangler ", 100 ; 
 made army chaplain, 102 ; 
 ordained, 102; sails for 
 India, 103 ; arrives at 
 Calcutta, 104; visits Dr. 
 Carey, 104; appointed to 
 Dinapore, 106; translat- 
 
350 Index 
 
 ing the Scriptures, 109; Palamcotta, mission at, 302 
 at Cawnpore, in; returns Palmer, Rev. H., 268 
 to Calcutta, US; visits Peshawar, mission at, 302 
 Bombay, 115; visits Per- Plutschau, Henry, 18, 25 
 sia, 116; completes Per- Pohle, Rev. Christian, 51 
 sian New Testament, 
 
 118; at Constantinople, Rammohun, Roy, 219, 220 
 120; death, 121; monu- Rhenius, Rev. C. T. E., 
 ment, 123 birth, 151; studies, 151; 
 
 See also: 195, 326 goes to India, 152; settle- 
 
 Martyn Memorial Hall, 123 ment in Madras, 152 ; re- 
 Mills, Samuel J., 125 vising Tamil Scriptures, 
 Mitchell, Rev. M., 200 153; removes to Tinnevel- 
 Mitchell, Samuel S., 321 Iy, 156; care of the poor, 
 Morrison, Rev. W. J. P., 160; death, 165 
 
 321, 336 See also : 189, 192 
 
 Munro, Gen., 52 Richards, James, 125 
 
 Meeting at Meerut, The, Robbins, Francis L., 125 
 305 
 
 Schultze, Benjamin, 36 
 Nepean, Sir Evan, 135, 136 Schwartz, Christian Fred- 
 Newell, Samuel, 126, 135, erick, 
 
 138. 141 birth, 39; early education, 
 
 Newell and Hall, Messrs., 40; visits England, 42; 
 131, 133, I3S, 137, 144 . sails for India, 43 ; evan- 
 
 New Jerusalem Church, gelistic tours, 45 ; new 
 The, 33, 37 mission at Trichinopoly, 
 
 Noble, Robert T., 46; preaches to English 
 
 parents, 266, 267; early soldiers, 48; mission to 
 influences, 267 ; birth, Hyder AH, 52 ; as a re- 
 268; at Cambridge, 270; former, 59; serious ill- 
 early work as curate, 272 ; ness, 60 ; interview with 
 ordained, 272 ; goes to Prince Serfogee, 61 ; 
 India, 274; joins Church death, 62; monument. 64 
 Missionary Society, 276; See also: 66, 78, 150, 155, 
 goes to the mountains, 156, 160, 189 
 276; a working day, 279; Schools for Jewish chil- 
 the " High School ", 281, dren, 140 _ 
 282 ; a fatal hurricane, Scottish Missionary Soci- 
 285 ; last years and death, ety, 192 
 287; memorials, 288 Scriptures, Famous trans- 
 
 Noble College, 291 lators of, 24, 29. 30, 41, 
 
 Nott, Samuel, 126 78, 80, 83, 93, 109, 118, 
 
 137, 141, 1 S3, 164, 306, 
 Ouseley, Sir Gore, 119 308, 333 
 
Index 351 
 
 Scudder, Henry M., 322 Ullman, Rev. J. F., 204 
 Scudder, John, University of Bombay, 206 
 birth, 167; at Princeton, Urquhart, John, 215 
 168; work among stu- 
 dents, 169; practices Valentine, Rev. Dr., 339 
 medicine, 169; marriage, 
 171 ; sails for India, 172 ; Ward, William, 
 assigned to Ceylon, 173; birthplace, 75; edits 
 removed to Madras, 175 ; " Derby Mercury ", 75 ; 
 gospel tours, 176; his he- becomes a missionary, 
 roic wife, 179; visit to 76 ; book on " Religion of 
 America, 180 ; missionary the Hindus ", 84 ; visits 
 addresses, 181 ; returns to England, 88 ; death, 90 
 India, 183 ; tracts and See also : 132, 326 
 booklets, 184; visits Cape Wilson, John, 
 of Good Hope, 187; his birth, 190; education, 
 death, 188 ; his influence, 191 ; ordination, 193 ; 
 189 marriage, 193; voyage to 
 See also : 323 India, 193 ; work at Bom- 
 " Serampore Brother- bay, 194 ; as an author, 
 hood ", The, 106 196 ; missionary tours, 
 Serampore Missionaries, 197; Mrs. Wilson's death, 
 The, 65, 66, 78, 81, 82, 198; "The Parsi Relig- 
 96, 106, 133, 219, 307 ion ", 200 ; visits Scot- 
 Serfogee, Prince, 61, 63 land, 202 ; " Lands of the 
 Sharkey. Rev. and Mrs., Bible ", 203 ; second mar- 
 280 riage, 203 ; return to In- 
 Simeon, Rev. C, 99, 101, dia, 203 ; reorganizing 
 213, 214, 227, 273 schools, 204 ; " The Sup- 
 Society for Promoting pression of Infanticide ", 
 Christian Knowledge, 28, 205 ; University of Bom- 
 46, 63 bay, 206; visited by Dr. 
 Stewart, Dr., quoted, 240 Livingstone, 209; loses 
 
 second wife, 209 ; revisits 
 Tanjore, famine at, 56, 57 Scotland, 210; last re- 
 Thomas, Mr. J., 71, 79, 81 turn to India, 211; death, 
 Translators of Scriptures, 211 
 24, 29, 30, 41, 78, 80, 83, See also: 228, 291, 326 
 93, 109, 118, 137, 141, 153, Wynkoop, Rev. T. S., 327 
 164, 306, 308, 333 Winslow, Rev. Myron, 175 
 Trevelyan, Sir Chas., 283 Wolff, Rev. J., 160 
 Trichinopoly, Mission at, 
 
 46 Zenana Mission, A., 284 
 
 Tullar, Rev. A., 68, 70, 87 Ziegenbalg, Bartholemew, 
 
 Tweedale, Marquis of, 253 birth, 13 ; studies, 16 ; 
 
3S* 
 
 Index 
 
 first voyage to India, 18; 
 early difficulties, 20 ; visits 
 Tanjore and Negapatam, 
 23 ; translates Scriptures 
 into Tamil, 24; arrested, 
 25 ; visits Madras, 28 ; re- 
 turns to Denmark, 30; 
 
 interview with King, 31 ; 
 preaches to Danish 
 troops, 32; returns to In- 
 dia, 32 ; evangelistic 
 tours, 33, 34; illness and 
 death, 34 
 See also : 78, 178, 189