."TaUG 7 1956 _^ BV 3280 .M37 A52 1882 American Marathi Mission. Memorial papers of the American Marathi Mission, I 4; ^'ll'iiiliini'll!'!^: liilliiliiililiiii!!il!:iii:!ii! :l!i:!ifc':i::ii:liJil MEMORIAL PAPERS OF THE Oin?! nil rT»i^^'\V AMERICAN MARATHI MISSION, 1813-1881. PRESENTED AT THE SEMI-CENTENNIAL ANNIVERSARY OF THE COMMENCEMENT OF THE AHMEDNAGAR MISSION, OCTOBER 26-3O, 188I. ^^ !3 m t a 2} : PRINTED AT THE EDUCATION SOCIETY'S PRESS, BYCULLA. 1882. ^S'OI?5.^ \y CONTENTS. FIRST PAPER. AN ACCOUNT OF THE SEMI-CENTENNIAL MEETINGS. HELD AT AHMEDNAGAR, OCTOBER 26-30, 188 1. By Rev. R. A. Hume. page Preparations for the Jubilee Meetings l Former Members of the Mission now in America i The Anniversary INIeetings 3 Memorial Papers and Addresses 2 Jubilee Thank-Offerings 2 Independence of Foreign Aid 3 SECOND PAPER. EXTRACT FROM A LETTER FROM DR. A. GR.\HAM ...... 3 THIRD PAPER. THE AH.AIEDNAGAR MISSION. The grain of Mustard Seed that grew and became a Great Tree. S By Rev. Hollis Re.vd. FOURTH PAPER. HISTORY OF THE NATIVE CHURCHES CONNECTED WITH THE AMERICAN MARATHI MISSION, AND ESPECIALLY OF THOSE IN THE AHMEDNAGAR DISTRICTS, FOR THE LAST FIFTY YEARS 11 By Rev. R. V. Mod.\k. I. Increase of the Ahmednagar Church 12 Ordination of Pastors 12 Reasons for the remarkable increase in the Growth of the Churches after 1856 13 iv CONTENTS. PAGE II. Means employed for the Spiritual Growth of the Churches 14 1. Means employed, by the appointment of God, for leading the Heathen to Christ, and bringing them into the Church 14 2, The Spiritual Growth of Church Members 15 (i). Secret Prayer 15 (2). Family Prayer 15 (3). Church Prayer Meetings 15 (4). Women's Meetings iS (S). The Monthly Concert 15 (6). Observance of the Sabbath 16 •(7). Pastoral Visits 16 (8). Christian Schools 16 (9). The Observance of Rites and Ceremonies 16 (10). Church Discipline 16 (a.) Idolatry 17 (d.) Observance of Caste 17 (f.) Intemperance 17 III. Means employed for the Intellectual Growth of our Christians. 18 IV. The Annual Meetings, Christian Kirttans, The Ecclesiastical Union, and other Ordinary and Special means employed for the Growth of the Churches ,...^ 19 1. The Annual Meeting 19 2. The Christian Kirttan 20 3. The Ecclesiastical Union 21 4. The Rest House at Ahmednagar 22 5. Progress of Self-Support 23 V. Reasons why so many of our Christians are from the Mahar Caste, and so few from the Brahman and other High Castes .. .26 Account of the Conversion of several Persons of High Caste 2S Haripunt and Narayen 28 Vishnupunt 30 Conclusions 3' VI. Hindrances to the Growth and Enlightenment of our Churches, arising from Missions of other Denominations 32 The Baptist Mission •• 32 TheS. P. G. Mission 33 The Roman Catholics -••• 34 VII. The Persecution of Christians 35 VIII. Civil Rights obtained from the English Government, by our Christians as a Community ..- 3^ C()M£NrS. V FIFTH PAPER. PAGE ABSTRACT OF AN ADDRESS ON THOSE WHO BECAINIE CHRISTIANS IN CONNKCriON WITH THIS MISSION, BUT ARE NOW INDEPENDENT OF IT 38 Bv Mr. Marutiraw R. Sangale, The Study of History 38 False Ideas of Christians in regard to the Lord's Work ... 38 Dependence upon the Mission 38 The Liberty of Choosing one's Occupation , , 39 Native Cliristians in Government Service 39 Native Christians engaged in Professions, or Trades 40 Native Christians labouring in connection with other INIissious 41 Conclusion 41 SIXTH PAPER. A HISTORICAL SKETCH OF THE EVANGELISTIC WORK DONE BY THE AHMEDNAGAR BRANCH OF THE MARATHI MISSION OF THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS, IN THE HALF CENTURY CLOSING WITH THE YEAR 18S1 42 By Rev. S. B. Fairbank, D.D. Introductory 42 Evangelism our Primary and Paramount Work 43 The Amount of Preaching that has been done 43 The Number of Missionaries 44 Evangelism by Natives 44 Different Modes of Evangelism 46 Street Preaching ' 48 Itineracy , 48 Periodical Visitation 48 Long Tours 49 A Third Style of Itineracy , 50 The Use of Tents , SO Collecting Audiences So TheKirttan 5> The Use of the Magic Lantern 52 Enq-lish Lectures 5^ CONTENTS. PAGE Meetings for Discussion 52 Suggestive Incidents ' S3 Christian Villages 54 Rural Stations 55 Congregations of Nominal Christians 5; Conclusion 56 SEVENTH PAPER. HISTORY OF THE EDUCATIONAL OPERATIONS OF THE AMERICAN MARATHI MISSION FROM ITS COM- MENCEMENT TO 1881 57 By Rev. L. Bissell, D.D. I. Day Schools for Boys 57 II. The " Seminary " and " Catechists' School " at Ahmednagar. . 59 III. Day Schools for Girls 61 IV. Boarding Schools for Girls ." 63 V. Theological Instruction 68 Table of Theological Classes 69 VI. Conclusion ,. 71 1. Elementary Schools 71 2. Station Schools 71 3. High Schools 72 4. Theological Seminary 72 EIGHTH PAPER. THE LITERARY WORK OF THE AMERICAN MARATHI MISSION, 1813-18S1. By Rev. Henry J. Bruce. I. INTRODUCTION. 1. The Commencement of the Mission 73 2. The First Mission in Western India 74 3. State of Marathi Literature in 1813 74 4. Departments of Literary Labor 76 CONTENTS. ( ///^^ ^^'^ .^'%.y II. THE MARATHI BIBLB^^ -vrpAGE 1. The Serampur Version ./V. rts...; > 76 Fac-simile of a Page of the Serampur Version, — opJ>Q§ii^ Page -"^^^^- 2. The Gospel of Matthew, 1817 77-. 3. The New Testament of 1826 . 78 Fac-simile of a Page of the Testament of 1826 — oppn lu Page 78 4. The Translators of the Edition of 1826 78 5. Principles on which the First Translations were made...... 78 6. Connection of the Mission with the Bombay Bible Society 79 7. The Revised New Testament of 1830 79 8. Further Revisions 80 9. The Old Testament Scriptures 80 10. Table showing the Translators and Revisers of the Books of the Old Testament 81 11. Rev. Allen Graves as a Bible Translator 84 12. The Marathi Scriptures Complete, 1847 85 13. Difficulties in Bible Translation 85 14. First Uniform Edition of the Marathi Bible, 1855 c. 86 15. Rev. D. O. Allen, D.D 86 16. Later Editions 86 17. Official Connection with the Bible Society 87 18. The " Nagar New Testament " 87 19. The Reference New Testament 88 20. The Earlier and Later Versions Compared 88 III. THE AMERICAN MISSION PRESS. I. Establishment of the Press 92 a. Superintendents of the Press 92 3. Growth of the Establishment 93 4. Introduction of Type Founding 93 5. Improvement in Type 94 6. Profits of the Press , , 95 7. Reasons for giving up the Press 95 IV. GENERAL LITERATURE. 1. The Growth of Vernacular Literature 96 2. School-Books 96 3. The First Book for Children 97 4. Tracts and Books 99 5. Relations to the Bombay Tract Society 99 CONTENTS. PAGE 6. The Style of Tracts lOO 7. Distribution of Tracts by Sale lOi 8. Colporteurs 102 9. Rev. R. W. Hume and the Tract Society 103 10. English Publications 104 11. The Dnyanodaya c 107 12. The Balbodh Mewa, or Children's Supplement 108 13. The Temperance Advocate, and the Temperance Reposi- tory 109 14. The Evangelical Review 109 15. Prize Cooks 109 ' 16. The Columbian Press no 17. Publications of the American Mission — Religious and Miscellaneous 112 18. Publications of the American Mission— Educational 117 19. List of Books prepared by Members of the American Marathi Mission and published by the Bombay Tract Society, and others 118 V. MARATHI CHRISTIAN HYMNOLOGY. 1. The Earliest Hymns I2I 2. Improved Versions of Hymns , 121 3. "Hymns for Divine Worship," 1845 123 4. Editions of 1854 and 1855 124 5. Editions of 1858 and 1865 124 6. Children's Hymns, 1862 125 7. Re-Introduction of Native Metres 125 8. A Native Christian Poet J 125 9. The Gayanamrit, 1867 126 10. History of Individual Hymns 126 11. Fifth Edition of Sacred Songs 127 12. TheBulbul 128 13. The Kirttan 128 14. First Lines, or Familiar Names, of Hymns translated from the English , 129 15. First Lines of Original Hymns, with Subjects and Names of Authors 137 MISSIONARIES OF THE AMERICAN MARATHI MISSION, 1813-1881. As the names of our former Missionaries vvill occur frequently in the toUowing pages, a list is inserted here, containing the names, and lime of service, of all who. have been connected with the Mission, from the commencement until the end of i88i. The asterisk, ( * ) when placed before a date in the right hand column denotes that the person died in the field, and at the time there indicated. The table shows only the time of a Missionary's residence in the field. Brief absences for health are nxDt noted. Missionaries. Missionary Ladies. Commence- ment of Service. Death, or time of Leaving. Rev. Gordon Hall ... Rev. Saicuel Nott..., Rev. Samuel Newell. Rev. Horatio Bardwell, D.D Rev. John Nichols Rev. Allen Graves Mr. James Garrett...., Mrs. Margaret L. Hall. .. Mrs. RoxanaP. Nott Mrs. Harriet Newell tFeb.i2, i8i3.*Mar.20, 1826 Dec. 19, 1S16 July 30, 1825 Mrs. Philomela Newell (Afterwards Mrs. Garrett.) tFeb.i2, 1813 Feb. 12, 1813 Mar. 7, 1 814 Diedat Mau ritius. Feb.23, 181S Rev. Edmund Frost Rev. David O. Allen, D.D, Rev. Cyrus Stone Mrs. Rachel Bardwell. Mrs. Elizabeth Nichols. Mrs. Mary Graves Mrs. Philomela Garrett.... (Formerly Mrs. Newell.)... Sept. 7, 1815 Sept. 7,1815 * May 30, 1821 N0V.30, 181 2 Oct. 29, 1831 Mrs. Clarissa Frost Mrs. Myra W. Allen Mrs. Orpah Allen (Formerly MissGrraves) Mrs. Azubah Allen Mrs. Atossa Stone Mrs. Abigail K. Stone Miss Cynthia Farrar .. Nov. I, 1816 Jan. 22, 1821 Nov. I, 18161 Ian. 22, 1S21 Feb. 23, i8i8*Dec. 9, 1824 Feb.23, 181S' Oct. 19, 1826 Feb. 23, i8i8j*Dec.30, 1S43 Feb.23, i8i8'*Mar.23, 1866 May 9, i82rt*July 16, 1831 Feb.23, ^Si8: Oct. 29, 183 1 June 28, 1824 *Oct. 18, 1825 June28, 1824 Oct. 12, iS:>6 Nov. 27, 1827I Feb. 12, 1S53 Nov. 27, i827|*Feb. 5, 1831 Sept.io,i834|*June 5,1842 Dec. 1 2, 1843 *June il, 1S44 Dec. 29, 1827 June20, 183S Dec 29, 1S27 *Aug. 7, 1^22 Sept. 10, 1834! June2C, 183S Dec. 29, 1827 *"jan. 25, 1862 t See Note on page 73. MISSIONARIES OF THE AMERICAN' MARATHI MISSION. Missionaries, Missionary Ladies. Commence- ment of Service. Death, or time of Leaving. Rev. William Hervey Rev. William Ramsey Rev. Mollis Read Rev. Geo W. Boggs Mr. Wm. C. Sampson Rev. Sendol B. Munger ... Mr. Geo. W. Hubbard .., Rev. Amos Abbott Second Residence Mrs. Mary L. Sampson Miss Orpah Graves (Afterwards Mrs. Allen) Rev. Henry Ballantine Mr. Elijah A, Webster ... Rev. Ebenezer Burgess .., Rev. Ozro French Rev. Robert W. Hume Rev. Royal G. Wilder Rev. Samuel B. Fairbank D.D Rev. Allen Hazen, D.D ,., Rev. William Wood Rev. Geo. Bowen Rev. Lemuel Bissell, D.D... Rev. William P. Barker .. Rev Samuel C. Dean Rev. Charles Harding Rev. Henry James Bruce .. Mrs. Elizabeth Hervey Mrs. Mary Ramsey Mrs. Caroline Read Mrs. Isabella W. Boggs Mrs. Maria L. Munger ... Mrs. Mary E. Munger ... Mrs. Sarah S. C. Munger Mrs. Emma Hubbard Mrs. Anstress Abbott .Second Residence .. Mrs. Elizabeth Ballantine Mrs. Marietta Webster .., Mrs. Mary Burgess ... Mrs. Abigail Burgess Mrs. Jane H. French Mrs. Hannah D. Hume ... Mrs. Eliza J. Wilder Mrs. Abbie A. Fairbank Mrs. Mary Fairbank ... Mrs. Martha R. Hazen Mrs. Lucy Maria Wood Mrs. Eliza W. Wood ... Mrs. Elizabeth P. Wood Mrs. Mary E. Bissell Mrs. Lucelia U. Barker .. Mrs. Elizabeth A. Dean ... Mrs. Julia M. Harding.... Mrs. Elizabeth D.Harding Mrs. Hepzibeth P. Bruce Mar. Mar. Mar. Mar. Mar. Mar. Sept. 1 4, Sept. 14, Nov. 22, Nov. 22, Apr.io, Sept. 10, Sept. 10, Nov. 17, Mar. 3, Sept. 10, Sept.io, Oct. 15, Sept 15, Oct. 15, Sept. 15, Oct. II, Oct. II, Oct. II, Oct. II, Aug. 10, Aug. 10, Feb. 27, Aug. 10, Aug. ID, Aug. 10, Aug. 10, Sept. 20, Sept. 20, Sept. 20, Sept. 20, Jan. 12, Feb. 2 7, Feb. 27, Jan. 19, Jan. 19, Jan. 12, Aug. 3, Jan. 19, Aug. 27, Aug.27, Dec, 15, Dec 15, Jan. 12, Jan. 12, Jan. 12, Jan. 12, Dec. 22, Mar. 3, Mar. ?,, 831 *May 13, 831 *May 3, S31I July 5- 831 '"June I r, Mar. 18, Mar. 1 8, Dec. 29, Dec. 29, S33j*Dec.22, 833 June ... 834*June 5, 831 831 832 83 834 834 854 863 834 834 834 857 S34 857 835 835 S35 83s 839 839 847 839 839 839 839 846 S46 846 857 S47 847 84S 848 857 865 848 851 851 853 853 857 857 857 857 86q 863 863 July 23, *Mar.i2, June 3, Aug. .. June 20, June 20, Jan. 27, Apr. 7, Jan. 27, Apr. 7, Sept. 4, Sept. 4, Dec. 28, *June24, Apr.26, July 19, J^uly 19, Sept. 20, Sept. 20, May II, May II, *Aug.2i *|an. 15 Feb. 24 Feb. 24, Mar.15 Aug. 1 3 *Nov. Mar. Oct 18, 15. 30. Apr. 3, *Jan. 27, Mar. 1 9, Mar. 1 9, * Feb. 11,1867 MISSIONARIES OF THE AMERICAN MARATIII MISSION. Missionaries. Missionary Ladies. Commence- ment of Service. Death, or time of Leaving. Rev. Henry W. Ballantine Rev. William W.Chapin. .. Rev. Wm. Henry Atkinson Rev. Spencer R. Wells. .. Rev. Charles W. Park Rev. Richard Winsor Rev. Robert A. Hume. Wm. O. Ballantine, M.D Rev. Edward S. Hume. Rev. Lorin S. Gates .... Rev. James Smith Rev. Justin E. Abbott . Mrs. Mary E. Ballantine. . Mrs. Catharine I. Chapin, Mrs. Calista Atkinson .... Mrs. Mary Wells Mrs Anna Maria Park ... Mrs. Mary C. Winsor Miss Harriet S. Ashley ... Miss Sarah F. Norris.M. D, Mrs. Abbie L. Hume ... Miss Martha Anderson Mrs. Alice P. Ballantine ... Mrs. Charlotte E.Hume ... Mrs. Fanny H. Gates ... Miss Emma K.Ogden, M.D. Mrs. Maude Smith Mar. 3, Mar. 3, May 19, May 19, Jan. 18, Jan. 18, Nov. 1 3, Nov. 13, Sept. 16, Sept. 16, Jan. 22, Jan. 22, Dec. 14, Dec. 8, Oct. 29, Oct. 29, Nov. 24, Apr. iS, Apr. 18, Oct. 16, Oct. 16, Dec. 28, Dec. 28, June 29, Dec. 13, Dec. 13, Dec. 21, 1S63 1S63 1864 1864 18 1868 1869 1S69 1S70 1870 1871 1871 1871 1873 1874 1874 1874 1S7 187:, 187 1875 1875 1S75 1S77 1S79 1879 iSSi Mar. 7, 1865 Mar. 7, 1865 *Mar.22, lS6s Sept. 4, 1865 Jan. 28, 1876 Jan. 28, 1876 Mar. I, 1S77 Mar.3i,i88r ♦July 25, 1881 Dec. ... i876 *Sept.9, 1878 Aug.... 1S79 .Vote. — Every effort has been made to secure accuracy in the above table. In presenting it the compiler wishes that he could feel more confident of its entire accuracy. The discrepancies found in the earlier published records have given rise to many perplexing questions. The difficulty will be appreciat- ed, in a measure, when it is stated that, in some cases, no less than three different d.ates have been found, assigned to the same event. In one or two instances the dates given in the following pages differ from the corresponding dates in this table. In such cases the preference should be given to the table, as it is the latest from the printer's hands. — Ed, MEMORIAL PAPERS. FIRST PAPER AN ACCOUNT OF THE SEMICENTENNIAL MF:ETINGS, HELD AT AHMEDNAGAR, OCTOBER 26 30, 188 1. TJv Rkv. R. a. Hume. Preparations for the Jubilee Meetings.— Cxod has so arranged llis governmcnl of llie world that even ihe changes of day and night, and of ihc seasons and other indications of the passage of time, may have moral uses. Wherever and whenever such occasions have been wisely improved bv intliviihialsand by the church they have proved means of grace. So as the close of 18S1 was the fiftieth anniversary of the occupation of Ahmednagar as a mission station, an opportunity was afforded to all connected with the American ]\tarathi Mission of utilizing the occasion as a Jubilee season, for recounting and acknowledging the goodness of God in the past and for making wise plans for the future. Towards the close of 1 880, with a view to securing thank-offerings for the Jubilee, a large number of small tin boxes or banks were prepared in which cash offerings could be put, but from which the money could not be taken without unsoldering the banks. Tliese were sold for a few pice each, and it was recommended that every Christian family should keep one of these banks in Us house. The banks had the words "For God" painted on them. The Aikya, or Union of Churches, also recommended that those who have fields, or who are engaged in trade, sluuild vow and lay aside something of their gains in 1881 as thank-offerings for the Jubilee, The three senior missionaries and two of the oldest and most resjicctcd native brethren were appointed to prepare memorial papers. Former Members of the Mission now in America.— Previous to the meeting lettere were sent to the twelve gentlemen and eighteen ladies who have been connected with the mission and who are now in the United States (some of them on furlough), assuring them that they would be kindly remembered at the Jubilee, and requesting their prayers for God's blessing on the occasion. Two of them, Rev. and Mrs. Hollis Read, were in the company who first occupied Ahmednagar in 183 I. In addition to the work wiiich the older missionaries have done in India, anodier work, and not the least of their contributions to the missionary cause, has been their sending back six daughters and four .sorts to take up the labors of their paren.ls. Of these, two ladies have already rested from their earthly labors, but the four gentlemen and one of the ladies are now in the field and two of the ladies are tcn^pnrarih at lionif» on a furlough. 2 MEMORIAL PAPERS. The Anniversary Meetings.— Though the Ahmednagar station was actually occupied Dec. 20, 183 i, yet for general convenience the annual meeling of the mission, which is held in Ahmednagar at tlie close 01 October, was observed as the Jubilee occasion. The public exercises continued from the 26th to the 30th of the month, and were ably presided over by Mr. Sliahu Daji Kukade, the IMaralhi editor of the Dnyanodaya. All the missionaries now in the field, Rev. Geo. Bowen who was for some years connected with the mission, Rev. Dr. Murray Mitchell and Mrs. Mitchell, and a large company of native Christians, probably numbering at least i,ooo, were present Some of the native Christians were from the Church Mission, the Free Church jMission, and from the Methodist Church. Memorial Fcipers and Addresses.— Abstracts of the memo- rial papers which appear in thi:-; \'olume vv-ere read, and addresses were made by missionaries and native brethren. Tlie kej'note of all the addresses was " Responsibility." it was attempted to lead the Christian community connected with the mission to appreciate how great is the responsibility which rests upon them for their own spiritual, intellectual, and material development, and for the welfare of their fellow countrymen. A strong sense of responsibility is not one of the characteristics of Hindus, and especially not a characteristic of the lower castes, who have for thousands of years been accustom.ed to suppose that they had no responsibilities or privileges except to do v/hat they were told, and to take what was given them. As a consequence of such a past experience the Christian com- munity still needs much training and development in this direction. Yet their leaders appreciate this duty to a very commendable degree. At one session, under the lead of the Aikya, a hearty vote of thanks to the American Board and American Christians, vvas passed by the assem- bled Christians. Jubilee Tliank-OiferingS.,— On the last day of the public ser- vices, many of the Christians, according to their custom, brought thank- offerings. As this was the Jubilee year the offerings reached an unusual amount. The tin banks which have been referred to, were opened and found to contain about Rs. 125. Of this amount Rs. 55 were in copper coins, which must have numbered at least 3,000, and the silver coins numbered about 250, as many of them were of the smallest denominations. The Christian community is poor, yet the number of the coins shows how many times offerings were put into the banks. In addition, about Rs. 235 in cash were given at the meeting. This included one large gift of Rs. 50 from one of the earliest converts who is now the Nazir of Tanna. But many of the gifts were very small in amount. Some rupees were brought by th; little children of a mother who had just been called to heaven. A school of Hindu girls sent a donation. Rev. R. V. Modak, an instructor in the Theological Seminary, offered to give a month's pay to^vard raising a sustentation fund for supplementing the salaries of the pastors of the feebler churches, provided that nineteen others would make the same pledge. About twenty-five persons made such pledges, and a Hindu IBrahman teacher who was present made a similar pledge. Smaller sums were promised by others. In these ways nearly Rs. 700 were paid or pledged, and Rs. 100 v>cre paid by a missionary friend. The Union now oiTers to supplement the salary of the pastor of every feeble LKTTF.R FROM DR. GRAHAM. 3 church connected wiih the mission, provided that three-fourths of its well-to-do members regularly give tithes of their incomes for this purpose. Independence of Foreign aid- — Mission work should be so carried uu lluil the native Christians will all the time be gradually learning how to conduct every depaitment of work, and how to meet every responsi- bility themsehx's. Deferring to begin putting any responsibility upon them which they can begin to meet, is deferring the day of their independence of foreign aid. Ai this Jubilee meeting a beginning was made of putting a new responsibility on the Christians by committing the control of the Theological Seminary to a board of ten trustees, of whom four are native Christians. It is hoi)ed that this course may prove a means of leading the community to feel more responsilMlily for all the institutions ot a Christian civilization, and of gradually accustoming their leaders to tlie ways of conducting these institutions. SECOND PAPER. EXTRACT FROM A LETTER FRO.AI DR. A. GRAHAM. [Dr. A. Graham, now of Edinburgh, was at Ahmednagar at the time of its occupancy by our first missionaries. He had himself done some preparatory work, and for this reason he has sometimes been designated as the "John the Baptist" of the Ahmednagar Mission. On the arrival of our missionaries he gave them every assistance, and did much to open the way before them. The following reminiscences from his pen will be read with interest. — Ed.j " I remember well the first missionaries coming to my house at Ahmed- nagar in 183 1. There were Mr. John Wilson, Mr. Stevenson, and Mr. Mitchell of the Scottish Mission. Mr. and Mrs. Graves afterwards came, and I fitted up rooms for this humble and dear Christian missionary and his tidy wife, in an ancient Mahomedan Palace, called the Ferrie Bagh, about a mile from the city. This palace had been granted me by Sir John Malcolm in order to endeavour to introduce the industry of raw silk among the natives. It was beautifully situated on a piece of land surrounded by a lake of water. P'ountains had been constructed by the luxurious Mahomedan kings of Ahmednagar in various parts of the building. It was here that dear ]Mr. Graves helped to translate the Scriptures into Marathi. I used to send hini into the city in a bullock- cart, and he preached near the tanks of water. He met with great opposition from the Brahmans and others in the city. Sometimes we sent a message into the city and called out all the blind, the halt, and the poor, and gave them all a dinner on plates made of leaves, and seated them all on the ground under the fine shade of the trees at the Ferrie Bagh, and then Mr. Graves would address them, telling them of salvation through the finished Avork of our Lord Jesus Christ for a lost and sinful world. " Mr. Graves had undermined his constitution by his hard work in Bombay before coming to the Deccan. He had itinerated much in all 4 MEMORIAL PAPCTIahableshwar Hills, and all the principal intervening villages. What a pleasant contrast would greet my eyes if I could now repeat my visits to Loni, Rahuri, Sirur, Satara, Sholapur, and a full score more ! Greeted now by the sanctuary and the Sabbath, the Christian church, with its native pastor or evangelist, the school, the colporteur, and Bible-reader, I should be vividly reminded of the difficulties I often encountered, if not opposition and obloquy, when I first cast in the hidden leaven which is now fast leavening the whole lump. But let us for a moment cast a glance back over a yet earlier period of the IMarallii ]\Iission, — the first twenty years, from 1S13 to 1S33, What Avere the results, as seen, by the casual observer, of the laborious toils and self-denials of the faithful men and women of that score of years ? An important preparatory Avork had been done, — the good seed had been sown, and was secretly taking root, —maierial iox future pro- gress was being prepared. But what, on the surface, appeared as the fruit of those 20 years of toil ? I quote from a record (in the ' ^Missionary Herald") that bears date near the close of those 20 years, " Twenty years of the existence of this jNIission have elapsed, and the number of true converts from idolatry has been less than the number of valuable h'ves that have been sacrificed in the rescue." I have spoken of the pioneer work of fifty years ago, and the apparently insignificant and feeble momentum thereby given for onward progress. Now, if such a momentum has, under the great Leader, secured vour lO MEMORIAL PAPERS. present status, what may you not expect of the future ? If such a Temple has been reared from such scanty material, — from such beggarly elements, — what may you not expect as the result of the present vastly increased amount of working material, — experienced missionaries, native preachers, and Christian workers, — schools of every grade, from the Theological Seminary and the Female Seminary, to the common school, — a Christian literature, and the Bible translated and largely distributed in the native tongue ? May you not confidently hope, God helping you, that the next decade of years will develop a ratio of progress, at least, equal to that of the last fifty ? Be of good courage, brethren, — put on the whole armour of God, — fight the good fight of faith, — trust in God and Vvork on, — be fervent and persevering in prayer, trusting, hoping, working, and the victory shall be yours. " Onward, Christian soldiers, Marching as to war, With the cross of Jesus Going on before." The Red Sea is crossed. Former obstacles to progress are greatly abated, if not removed. Idolatry is waning, — the dark cloud of supersti- tion is receding before the rising Light. The iron grasp of Caste is loosed. The tyranny of an unrelenting Priestcraft is greatly shorne of its power. The Christian Church is respected, and its members are no longer under the ban. The Lord bless you. The Lord make His face to shine upon you, and give you an abundant success in your great and good work. My heart is with you. It will be with you on the delightful occasion of your Jubilee, and not the less so if I should then be beyond the River. In a letter of a later date, referring to the approaching Jubilee meet- ings, Mr. Read says : '' How I would like to look over that assemblage of 1,000 native Christians, and compare them with the beggarly elements of fifty years ago ! I should rejoice that the high hopes of success which I entertained of that Mission have been realized, through the agency of others more worthy than myself. The great disappointment of my life is that I could not have gone on with the work I began in India, — lived and died and been buried on the battle field. I have kept at work ever since, but it has been more like Job-work. My one leading purpose, in a sense, failed Of all the favoured workers in the Master's vineyard I regard him as the most favoured who is allowed to spend his whole life in the Missionary field, and there to die with the harness on. * * * * Don't forget, on that memorable occasion, my helper, friend and brother, Babaji. He was the Moses, — the John the Baptist, in those days of small things. He was the Apostle to the Gentiles, on our early tours, on which we proclaimed for the first time the ' glad tidings,' which have since become ' tidings of great joy' to many people." HISTORY OK THE NATIVE CHURCHES. I I FOURTH PAPER. HISTORY OF THE NATIVE CHURCHES CONNECTED WITH THE AMERICAN MARATHI MISSION, AND ESPECIALLY OF THOSE IN THE AHMEDNAGAR DISTRICTS, FOR THE LAST FIFTY YEARS. By Rev. R. V. Modak. [Mr. Modak's valuable Paper on this subject was prepared in the Marathi language, and as it is expected that it may sometime be printed in Marathi, so a3 to be available to the Native Churches, only an Abstract of some portions and Extracts from other portions, will be inserted here.— io!.] The American Marathi Mission was first established in Bombay in 1813. Afterwards in December 183 1 some Missionaries from Bombay came to Ahmednagar, and established the Mission here, and in connec- tion with that jNIission a native church was organized. Before giving a history of the church in Ahmednagar it seems proper to give a brief account of the native church in Bombay. In September 1819, Kadar Walaskhan, a Mussulman, was converted. He was the lirst native convert. In Nov. 1825, Manuel Antone De Melo, a Roman Catholic, was con- verted in connection with the INIission. In 1827 the American Mission Church in Bombay was organized. In December 1830, Daji Nilkant, a Parabhu by caste, was received into the church. He was the first native Hindu who became a Christian. In March 183 1, Moroba, a jMarathi, was received to the church. In November 183 1, Babaji Raghonath, a Konkan Brahman, was received to the church. He was the first Brahman to be baptized. At the same time a Mahar woman, Gopabai, was baptized and received to the church. Thus for the first time a Brahman and a Mahar woman, acknowledging themselves as brother and sister, came to the table of the Lord. With this brief account of the church in Bombay we now give our attention to the native church in Ahmednagar, for in Dec. of this year (Dec. 20, 1831) Mr. andlNIrs. Graves, ]\Ir. and Mrs. Read, I\Ir. Hervey and Babaji Raghonath, came from Bombay to Ahmednagar. On the day after their arrival, Dec. 21st, 183 i, they engaged in an act of solemn consecration, and each individual signed his or her name to the covenant then made. They regarded themselves as a Branch of the Bombay church. Their relation to the Bombay church continued until iMarch 6th, 1S33, when, on the reception of a number of native converts, an independent church was organized. Rev. I\Ir. Read was elected Pastor, Babaji was ordained an Elder, and Dajiba a Deacon, by the laying on of hands. 12 MEMORIAL PAPERS. I. Increase of the Ahmednagar Church. The following table gives the net increase of the native church from year to year until 1854. In 1S31 Babaji from Bombay was the only native Christian : — 1831 1832 1833 1834 1S3S 1836 1837 1838 1839 1840 184 1 1842 Net Add increase in 23 years ... those who died during this period 1843 . ... 10 1844 ... IS 1845 ... 24 1846 . ... 25 1847 ... 12 1848 ... 15 1849 ... 1850 ... 5 1851 ... 14 1852 . ... S 1853 ... 3 IS54 . ... 4 .. 172 'riod . ... 26 ...198 Whole number received ... Until the end of 1S54 there was but one church at Ahmednagar, and those who became Christians in the city and in all the surrounding villages were regarded as members of this church. But it was inconvenient for those living in other villages to attend the meetings every Sabbath, or to avail themselves of the other privileges of the church. Moreover there were in various places little companies of Christians sufficient for the organization of separate churches. Hence the plan of organizing separate village churches was commenced at this time. Twelve persons from another part of the city were set apart and organized into the second church in Ahmednagar. In 1855 the church at Shingavey Nayak was established, and so on. Thus, up to the present time, including the Bombay, Satara and Sholapur churches, twenty-eight separate churches have been established, in connection with our INIission. Of these four have been united with other near churches, so that at present there are twenty-four different churches in connection with the Mission. Ordination of Pastors. — Pastors have been ordained and in- stalled over some of these separate churches as shown by the following table. In case of a Pastor going from one church to another only the first ordination is here given : — 1854, Rev. Hari Ramchandra Khiste, Ahmednagar, First Church. ,, Rev. Ramkrishna V. IModak, Ahmednagar, Second Church, 1859, Rev. Sidoba B. Misal, Sirur. i860. Rev. Vishnu Bhaskar Karmarkar, Ahmednagar, Second Church. 1863, Rev. Kassimbhai Mohammedji, Khokar. 1867, Rev. Gangaram L. Wagachauri, Kolgaw. ,, Rev. Luximon Salave, Chande. ,, Rev. Mahipati Ankaipagar, Dedgaw, ,, Rev. Hariba Gayakawad, Sonai. „ Rev. Waneram Ohol, Rahuri, HISTORY OF THE NATIVE CHURCHES. 1 3 1867, Rev. Vithoba Bhnmbnl, Gahu. ,, Rev. Jayaram Barse, Kendal. ,, Rev. Sayaji Ralhwad, Panche,erc obliged to give place to them, in order that they might listen to the (iospel of our Saviour. But the Christians were very fond of hearing the kirttan, and they did not like to give up their place to the heathen Hence sometimes different kirltans have been given in different places at the same time, one for the Christians and one for the heathens, l)Ht still there was not room. The crowd of people in the chapel has been so great, and the doors and windows so filled up by listeners, that the air within has been stilling, and the foulness has endangered the health of those assembled. Hence the chapiel at Nagar, which is the largest one connected with the Mission, was once increased by one-half, but in a few years it was found too smalt, and was again increased to double its original size. Still at the present time it is hardly large enough for the assembly of the Christians theniselves, and when at night double the number assemble for the kirttan, there is not sufficient room for sitting or standing, ami many have to remain outside, or return to their homes. 3. The Ecclesiastical Union- — The Ecclesiastical Union of churches connected with our ^fission, was established at the time of the annual meeting in 1864. Our older IMissionaries suggested to us that such a union of churches would be very useful, and they prepared for us a system of rules for the organization and control of such a body. At first the Union was composed of such churches as were prepared to accept those rules, but afterwards a large number of churches were received into it. The meetings of the Union are composed of two dele- gates from every church belonging to it. Those churches which have native pastors, send their pastor and one competent lay brother, but where there is no native pastor the church can send two lay delegates. These delegates meet at Ahmednagar once a year at the time of the October meetings. The regular officers arc a President, Vice-President, Secretary and Treasurer, who are chosen by a majority vote. It is the duty of this meeting to carefully consider, and make suggestions to the churches belonging to the Union, in regard to their welfare, and the management of all the affairs of the church in a scriptural and proper manner, — to determine what is the scriptural view of the different doctrines of our religion, and to give advice and assistance to the churches in all thing's affecting their purification, growth and welfare. The Union has no superior authority over the churches, and no case of discipline in the churches can be brought, upon appeal, be- fore it. But as elders in the church, it is their duty to give proper advice and assistance to the churches, and to show them their own responsibility. The churches are entirely free to receive this advice and act upon it, or not, as they choose. Moreover, in the way of assisting the churches the Union examines those who have studied in the Theological Seminary, and gives them licenses to preach. If a church invites any one to become its pastor, the Union, as requested by the church, e.Kamiues 2 2 MEMORIAL I^APKRS. his fitness for the poslorate, and if he is C!i)proved, the Union, by its delegates, ordains and instals him as pastor. If any church or any pastor appears to hold any unscriptural doctrines it is the duty of the Union to administer reproof, and to show them what the proper scriptural doctrine is. If the churcii or its pastor does not listen to its advice in this matter then the Union may expel the church from its membership, or it may take away the license from the pastor. This is the extent of the authority of the Union. It can do nothing more. And if the license is taken aAvay from any pastor and the church chooses to continue him in the pastorate, the Union can do nothing more than to expel that church from its membership. Every church is free to manage its own internal affairs as it chooses, and even to act contrary to the advice of the Union. It is responsible only to the Lord as to how it uses this liberty. Such is the understanding and the decision of the Union. The Union was organized in 1S64, and its first annual meeting was held in 1865. From that time to the present it has continued its opera- tions regularly, and to the great advantage of the churches. Besides the regular members of the Union there is a rule by which Christian brethren connected with our Mission, or other similar Missions, may become members and take part in its action, by the payment of two rupees, and the approval of the majority of the regular members. Thus some brethren of our own Mission, and Rev. Narayan Sheshadri, Rev. Dhanjibhai Nowroji, and Rev. Baba Padmanji, of the Free Church Mission, are honorary members of the Union, and they attend its meetings when they are able to do so. 4. The Rest-Hoiise at Ahmednagar.— Previous to the organization of the Union all the arrangements for the annual meetings were made by the IMissionaries themselves. But after the organization of the Union this work was committed to it, the IMissionaries only giving advice and assistance in case of necessity, as they were requested. This has proved advantageous in many respects, and our annual meetings have improved in man}^ wa3S. Formerly the few people who came to the meeting from abroad, would stop with their friends in Nagar, if they had any, and if they had not, they would stop in the Mission school-houses, or other vacant places. Sometimes tents were pitched for them, but if it happened to rain, as it often does at the time of the meeting, they were put to great incon- venience. When larger numbers began to come, therefore, it became a serious question how they should be accommodated. The leaders of the Union, taking up this question, determined to build a Rest-house, for the accommodation of the Christians attending the meeting. In_ 1S7S the matter was brought before the meeting and subscriptions were called for. About twelve hundred rupees were subscribed at that time, and it was decided that for the present the offerings laid upon the table should be devoted to that object. Four years of famine followed immediately, and many of the poor people who had promised to give were unable to do so. Nevertheless, the committee of the Union erected the Rest-house before the next annual meeting, at the expense of the full amount of the subscriptions. Paying the contractor the amount already received they agreed that the remainder should be given at the next annual meeting. PROGRESS Ol-' SELr-SLTPORT. 23 But (luring the next year the famine was still more severe. The collec- tions could not therefore he made, and the balance of Rs. 400 was borrowed from a friend without interest, and this was paid in the third year. The Rest-house, with the improvements afterwards made, cost about Rs. 1,600. Of this our European friends gave about Rs. 250, and we have received for rent about Rs. 1 50. Some native Christian friends from other Missions have contributed about Rs. 150, so that the sum of Rs. 1,050 has been given for this object by the native Christians connected with our Mission. It should be remembered that v.hile doing this our people did not neglect giving their tithes for the support of the pastors. 5. Progress of Self-support.— Fiom what has been already said it will be seen (hat by the efforts of the INIission many people of this country have become Christians, and a number of churches have been established. Many of these churches, too, have native pastors. Moreover, the Mission has established a Theological Seminary for the preparation of pastors, and a class is instructed in it every year. Also an Ecclesias- tical Union of the churches has been organized, which by its meeting of delegates gives counsel and assistance in regard to the scriptural management of the churches. All these measures have tended to pro- mote the welfare and growth of the churches. But during the earlier period of their history our churches were in all respects dependent upon the Mission for their regular expenses. That our native Christian churches should be independent of foreign aid, i.e., that they should gradually assume the support of their own religious institutions, has of late often been impressed upon them. But formerly the churches made no arrangements for this, nor did the jNIission suggest any way of doing it. Some of our Christian people, and especially our pastors and preachers, were impressed with this deficiency, and they felt that it should be remedied. But ho\y it should be remedied no one could suggest. * * * * Jn i860 our venerable Missionary and former pastor, Rev. Henry Ballantine, preached a special sermon to the church in Ahmednagar, in which he urged that the Christians should give something, at least, towards the support of their own religious institu- tions. He said that it was clear from the Old Testament that the children of Israel were required to give two-tenths of their income for two years, and three-tenths on the third year, for the support of their priests and the institutions of their religion. Thus every Israelite was required to give i\ tenths of his income. In that proportion a man receiving Rs. 10 per month would be required to give Rs. 2\ every month for the institutions of the Gospel. He urged them to make a little beginning, and give at least one-tenth, and afterwards increase it grad- ually until they were able to support all their own Christian institutions. But no one was ready to act according to this advice. On several special occasions, when special efforts have been made, large collections have been made, as when in 1859 Rs. 350 were raised for enlarging the chapel at Xagar, or sometimes for special evangelistic work, or for the poor. But for the regular expenses of the church no one ever felt constrained to give to any proper amount. .Alany thought that it was the business of the Mission to furnish these things for us. Ac- cording to the proverb, '' when one sees a horse his feet begin to 24 MEMORIAL PAPERS. ache," they thought that the Mission had always borne these expenses, and was able to bear them, and why should they undertake to do it. * * * * Some of our native brethren felt that by this course our churches instead of fatness, had brought upon themselves only leanness of soul, and they resolved to make a special and great effort to lead the churches to become independent. They thought it would be very advantageous to bring the subject before the annual meeting in October, and accordingly, in 1866, among other useful subjects one was assigned on the question, " What means shall our churches adopt for becoming independent of Mission support .'' " The brother appointed to speak on this subject undertook it cheerfully, and made careful and prayerful pre- paration. The suggestion made by him was " that every member of the church should regularly give one-tenth of his income for the support of the Gospel." If all our Christian people will do this, although they would not at present be able to support all their institutions, nevertheless, gradually, the number of church members, not only, but the amount received, would be increased, and so some of our churches would soon become independent At the annual meetings of four successive years, 1 866- 1 869, this same brother gave addresses on this same subject, showing the reasons for such a com-se, the advantages of it, and the encouragements to it derived from the promises of God in the Old and New Testaments. These addresses were printed in the Dnyanodaya at that time. After the principal speaker had spoken on this subject some other brethren gave addresses, elucidating it still further By these means a deep impression v/as made upon the minds of many, and they began to feel that it was right and that it was possible for them to adopt the plan. Hence in 1867, after the second address upon the subject, it was requested that those who felt that such a rule was right, and who were moved by the Spirit of God to adopt it, should stand up and solemn- ly promise before God, that they would from that time regularly give one- tenth of their income for the support of the institutions of the church. After further addresses and encouragements about forty of the brethren pledged themselves at that meeting to give a tenth of their incomes, and a list of their names was made. This list was afterwards considerably increased, so that in 1868, the first year of our giving tithes, the whole amount collected, in all our churches, was about Rs. 1,400. In the sixth year afterwards, in I874, when the number of givers had greatly increased, the whole amount collected was Rs. 2,267. This is the largest sum collected in any one year up to the present time.* Taking the average of the collections for the three years, 1868 — 1870, it appeared that it would, all together, be sufficient to pay one-half of the salaries of all the pastors of the village churches, and one-third of the salaries of the pastors of the larger city churches. Hence in 187 1, for the sake of getting the churches accustomed to transact their own business, the Mission resolved that the sums received by the churches from tithes and other sources, should not henceforth be paid to the Mission, but to the treasurers of the different churches, to be accounted for by them, and that one-half the salaries of the village * While this paper was in the press, the figures for 1881 have been received, showing the whole amount of collections in that year to have been Rs. 2,879-7-2. — Ed. PROGRESS OF SELF-SUPPORT. 25 pastors and one-ihird that of the city pastors should be pai(i from that fund, the Mission, for the present, making a grant-in-aid to the churches for the payment of the remainder. At the same time the churches were advised to make increasing efforts to bear a larger proportion of their expenses without aid from the Mission treasury. After this plan was adopted it was soon found that in some of the churches the tithes collected were not sufficient to pay their proportion of the pastor's salary. To remove this difficulty it was arranged that the Ecclesiastical Union should establish a fund, into which the tithes of all the pastors and of those churches which had no pastors, should be paid, and from this fund the Union should pay the deficiency in the salaries of the pastors of the smaller churches. This arrangement lasted for three years, but after- wards other new pastors were ordained, and the fund of the Union was not sufficient to meet the deficiencies in the salaries of all, and conse- quently it was given up. From 1874 the INIissionary in whose field the church was located provided in some way the means for meeting tlie deficiency in the pastors' salaries. But after this the amount of tithes received, gradually grew less and less, and the burden upon the Missionary became greater and greater. In 1874 the church at Sholapur made an effort to obtain a native pastor, and at that time the Missionary so encouraged the people, and awakened so much interest, that all in the church promised to give their tithes regularly and in full. It was found that these tithes would be sufficient to pay the whole salary of the pastor, and he was ordained and installed as an independent pastor, or one receiving his whole support from his church. Afterwards, however, a very severe famine was e.^pe- rienced in Sholapur, and the collections of the church became insufficient, and the deficiency had to be made up by the Missionary. In 1876 a native pastor was settled over the Loni church, afterwards called the Parner church. The Missionary in charge greatly encouraged the people, so that all the brethren who were able to give anything, promised to give their tithes, and as this was not sufficient to meet the pastor's salary, some gave more than a tenth. Thus they settled an independent pastor, and have supported him till the present time. In 1879 the church at Ahmednagar also settled an independent pastor, whom it has supported till the present time. At the annual meeting in 1880, the Ecclesiastical Union, for the purpose of encouraging other churches to become indepenven some who were under the discipline of our churches they made haste to receive, in some cases. About ten years ago a branch of their INIission was established at Ahmednagar. Their work was advanced here by the same means. In many of the outside villages where our churches w-ere established, they placed their helpers and established their churches. They not only drew- away some of our church members, but many of those to whom our helpers had preached for many years, and who were under the instruction of our churches. They also baptized and received quickly into their churches many of our candidates v.hom w^e w-ere unwilling to baptize so hastil}-, so that in places where we had carried on the work for thirly or forty years, and where from lifteen to forty or more persons had been received to our churches, there they established their churches, and in two or three }ears baptized hundreds of peoi)le. In a region where w-e after fifty years of labour had gathered fifteen hundred persons, there, in the course of two or three years, their iNIissionaries had baptized more than three thousand persons. Their ^Missionaries have even openly declared that those who were baptized by the American jNIission were only " half-7vay C/^;-/j//i7//,c,'' but that as many of them as would go over to them, they would make "_/"«// Chrisiiaiis." This is their belief, and therefore they say that the efforts of their helpers to bring members of other churches into theirs are right and proper. But by such a course the number of hypocrites and merely nominal Christians in this region has been greatly increased. The moral conduct of these nominal Christians, .as compared with that of the better educated Christians of our churches, 34 MEMORIAL PAPERS. appears so deficienl, that it has brought disgrace upon the character of our whole Christian community. The Hindus are unable to distinguish between the Christians of different Missions, and therefore, in their opinion, the evil conduct of any brings a stain upon the character of all. The understanding which the educated Hindus formerly had, that by the Christian religion our people are made upright, has been greatly shaken, and the respect formerly felt by the better class of Hindus for the Christian religion has now greatly diminished. Many of these so- called Christians having been disappointed in regard to the expected worldly advantages, now regret that they became Christians, and they declare to other Hindus that the Christian preachers have deceived them. They say that they not only cannot get the advantages they were led to hope for, but even the advantages they had as Hindus they can no longer possess. Thus the bird in the hand, and the bird in the bush are both gone. Such evil results have been seen in many cases since this new Mission came into this collectorate. Hence, on the whole, it has been a great hindrance to the progress of true religion. Seeing these results, the Bishop of Bombay, with great consideration, placed some restrictions upon the methods of working in the Mission, and in consequence of this there has latterly been less difiiculty. We are therefore very thankful to Bishop Mylne for this. The B,oman Catliolics.— Five or six years ago the Roman Catholics taught the S. P. G. Mission a good lesson, viz., that it is not wise for Pi otestani Missions to interfere with each other. Seeing the work advancing so rapidly in the Ahmednagar collectorate, the Roman Catholic Bishop was fired with zeal to commence a Mission in that same collectorate, and the same means which the S. P. G. Mission had employed to bring our people into their churches, the Roman Catholics employed with the native Christians and helpers of the S. P. G. Two of the principal helpers of the S. P. G. were won over, and then by their help many of the Christians were brought over in a very short time. In this onslaught two or three Christians from our own churches, who were imder discipline, became Roman Catholics, and some from the Hindus, to whom they gave advances of money or promises of help, were also won over. The news of this intrusion having come to the committee of the S. P. G. Mission in Bombay, Mr- Taylor of Kolapur was sent to look after the work here. He employed various remedies to meet the expedients of the Roman Catholics, and succeeded in bringing many of his wandering people back into his own Mission. Still some of the people remained with the Roman Catholics, and have continued there until the present time. Of late Ave do not hear of any new converts to the Catholics. Their INIission now appears to be doing very little. We have never experienced any hindrances to our work from the Church Mission, or the Presbyterian Missions, like those from the Baptist Mission, the S. P. G., and the Roman Catholic IMissions. But where several Missions are engaged in the same place, difficuldes are likely to arise, as our church in Bombay has experienced. Hence it is an excellent rule for the advancement of Christ's Kingdom, so long as there are thousands of Hindus to be brought into the church, in cities and districts yet unoccupied by any Missionaries, that one Mission should not establish its stations where other Missions are at work, but should THE PERSECUTIONS OT CHRISTIANS. 35 choose some place for itself, apart from others. This would prevent hindrances one to another, and would promote the welfare and increase of the church, and the rapid spreading of the kingdom of Christ in this land. VII. The Persecutions of Christians. So long as no !\Iangs were received into the church there was no persecution whatever of the Mahar Christians. But when some INIang converts were received, the INIahar Christians, who were associated with them, were regarded as defilei,! by the Hindu ]Mahars, who would no longer associate with them. They made difficulty about their food and water, but there was no special persecution beyond this. There has seldom been occasion for the high castes to persecute the IMahar Christians, except as in the village work the sepoys and labourers of the Patil and Kulkarani are INIahars. The Patil and Kulkarani generally have more or less intriguing going on. For example, they would bring pressure upon certain individuals and extort a small bribe from them, etc. In this work the IMahars employed by them give ready assistance. But a Mahar who was a true Christian would not assist in such work. Thus the Patil and Kulkarani have frequently persecuted the Christian IMahar, because he opposes their selfish purposes. They have prevented their getting regular village dues, (" huks,'') lioping that they v/ould thus become disgusted and give up the village work. If they would not give up this work then the Patil and Kulkarani have, in many cases, brought some false charge against them, and so tried to get them punished by Govern- ment. The motive in all this was that the IMahar Christians might be induced to give up the village work, and cease to oppose them in their village intrigues. If they had done this the Patil and Kulkarani would not have persecuted them any more. Hundreds of other Mahar Christians, who have not done the village work, but have been day- labourers, farmers, merchants, servants, &c., and thus supported them- selves, have not been persecuted at all by the high caste people, eiiher Hindus or Mussulmans, because by becoming a Christian they do not degrade themselves in the least. But when a high caste Hindu becomes a Christian he is regarded as thoroughly debased, and he can never again associate with his own relations. Moreover, the family from which any one becomes a Christian is regarded with contempt, and as degraded in character. Therefore they are greatly incensed toward the convert, and persecute him severely. They regard it as a comparatively little thing that their Christian relative is cast out from them, but the degradation and dishonour is a very great trial. At present thousands of educated Hindus, graduates of the Government schools, having become Deists, openly deny many things in the Hindu religion. They even secretly break their caste in many ways. Nevertheless, so long as they do not openly do anything contrary to the rules of caste, and so long as they deny that they have secrctl}' broken caste, no one persecutes these apostates from their religion. They are simply regarded as followers of a new sect of Plinduism, ard are honoured among the people. But those who become Christians, openly break their caste, and on this account they rob their friends of the happiness of their companionship, and become the cause of great dishonour to them. 56 MEMORIAL PAPERS. Therefore all the high caste people are enraged Avith them and wreak their vengeance upon them by persecuting them. * * * =;j Were it not for the just English Government there is no doubt but that thousands of native Christians would have been slain, in an open manner, and streams of their blood would have flowed in this land, just as it was, in ancient times, in the Roman empire. But thanks be to God thai previous to the conversion of any to Christianity in this land, the English Government was established here, and that it has protected our converts from persecution so far as it could according to law. But though the Government is Christian, many of its officers are high caste nati\e Hindus, and even some of its European officers are haters of the Christian religion. For this reason we have often failed to secure the justice and protection which we should have received according to law. Neverthe- less, on the whole, the English Government has protected the Christians greatly, and the cases of open persecution have become less and less. And as the older generation passes away, and the new and more educated generation comes forward, so we hope, in the course of time, that many cf the forms of persecution will cease. * * * * The results of these persecutions have, on the whole, been for good. Those who have suffered worldly loss in becoming Christians, have been able to bear testimony to the truth before the heathen, as those who have not suffered loss, but, on the contrary, have found it for their worldly advantage to become Christians, could never do. Hence the persecution of our Christian people has resulted both in the purity of the Christian church, and in its increase in numbers. VIII. Civi] Bights obtained from the English Government by our Christians as a Community. At first when any high caste persons became Christians they were obliged on account of the fear of their opposing friends and relations, to come suddenly and profess Christianity, and from the moment of receiving baptism they were obliged to give up their family and all their property, and live among the Christians and support themselves as best they could. By becoming Christians they were so defiled that their Hindu friends could not even touch them. How then could they live in the same house with them, or engage in an}- work with them ? Hence, as it is stated in Matt. xix. 29, the high caste convert had truly to forsake his house, brethren and sisters, father and mother, wife and children, and lands, for Christ's sake. Though he were fitted for a clerkship in a Government oflice he could not obtain it, or, if by great effort he obtained such a place, he would soon lose it through the wiles of the high caste Hindus, who abound in every such office. The European Christian officer was generally unwilling to give employment in his office to a native Christian, because of the intrigues against him among the high caste men. The Mahar and INIang Christians were often deprived of their village rights by the Patil and Kulkarani. Complaints were made to the courts, but no satisfactory arrangement could be made, because there was no law to meet the case. In 1S50 the English Government passed a law entitled " An Act for the Preservation of the Civil and Natural Rights of any British subject who ma}' change his Religion," It is my impression that this Act was passed as the result of a case that occurred in CI\'IL RIGHTS OBTAINED BY OUR CJIRISTJANS. 37 our Mission. Naravan Ramchandra, a Brahman convert, had an eight-year- old son, and we petitioned to the court that the Hindu mother might be required to deUver this child to the possession of his father. In the first court the decision was in favour of the father. Upon this the mother, (the Brahmans all helping her,) appealed to the Judge's couit, and the Judge decided in favour of the mother. The father then made a special appeal to the High Court. There was no law upon which to base a proper decision, and therefore the case was delayed for a long time. In the meantime some interested Judge had suggested to the Legislative Council the difliculty in the case, and the above-mentioned law was passed. Immediately afterwards the High Court decided the case, in accordance with this law, in favour of the father. But in the meantime the mother had removed the child to some distant place, and when the order came for his restoration to his father he could not be found. By this law the way was opened for the preservation of the civil and natural rights of our Christians, such as the retention of one's property, the riglit to stop in public rest-houses, to obtain water from public wells, &c. * * * * Formerly all the high caste Christians of this Mission lived in the Mission compound. There was a tank there from which they obtained their water without difiiculty. For a long time, therefore, they had no occasion to go to any other tank in the city. But afterwards, when the number of Christians was increased, and they began to live in other places, it was very inconvenient for them to go to the iMission compound for water, and they began to take from the tanks nearest to their houses. The high caste people objected to their taking it. but. with the help of the police, the Christians succeeded in getting it. The Hindus then declared that all the tanks in the city had been defiled, and it was necessary for them to leave the tanks and bring their water from wells, wherever they could find it. They all went to the Magistrate and made complaint, that the Christians had defiled their tanks. But the ^lagistrate replied, •' The tanks from which you wish me to forbid the Christians to take water were built by the Mussalman Government, and are for public use. The Christians have, by law, just as much right to draw water from them as you have. I cannot therefore forbid their doing so.'' They then appealed to the Governor, but the Governor sustained the decision of the Magistrate, They then sent their appeal through the Governor to the Queen, and in due time the order came that all Christians should be allowed to draw water from the public tanks. Up to this time only the high caste Christians had drawn water from the public tanks, but from this time even the ^Mahar and Mang Christians began to do so. For some days the Hindus would not get water from the tanks for cooking purposes, but after a time they began to return to the tanks for water, even for drinking purposes. And from that day to this the high caste Hindus and the Christians have been accustomed to draw their water from the same places. -''^ * '-■' * 3^ MEMORIAL PAPERS, FIFTH PAPER. ABSTRACT OF AN ADDRESS ON THOSE WHO BECAME CHRISTIANS IN CONNECTION WITH THIS MISSION, BUT ARE NOW INDEPENDENT OF IT. Bv Mr. Marutiraw R. Sangale. (Translation.) The Study of History. — There arc many advantages arising from the study of history. It enables us to avoid the mistakes of the past, and to follow, in the future, the things which are worthy of com- mendation. The same advantages may arise from the examination of the history of our churches. False Ideas of Christians in regard to the Lord's Work. — If we look to the history of the churches connected with this Mission in the INIarathi country, we shall see that some of the native Christians have greatly misunderstood the fact, that in any proper occupation we may be doing God's service. They have supposed that it was only by becoming pastors, preachers, catechists and teachers, in connection with the Mission, that they could be doing God's work, "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Are all apostles? Are all prophets ? Are all teachers ? Are all workers of miracles ? Have all the gifts of healing ? Do all speak with tongues ? Do all interpret ?" Therefore every one has his own special gifts. We find in Scripture accounts of weavers, tent-makers, carpenters, masons, farmers, shepherds, fishermen, and other labourers. Church History also informs us that the early Christians, by following different pursuits, gradually established their independence. Dependence upon the Mission.— The condition of the Ahmednagar church is in some measure after this sort. Formerly its members depended upon the Mission for everything, and the IMission allowed them to depend upon it, and upon the people of a foreign land. The members of the church came to understand that it was the duty of the IMission to aid them in everything. This Ahmednagar church is the Mother Church to all the different churches in Maha- rashtra which are connected with this IMission. From this church many have gone out and united with the smaller churches. And not only so but the pastors of these churches, the teachers and other helpers, have studied here and prepared themselves for their work. Through them the habit of dependence upon the IMission has spread to all the villages, and so there are many preachers, teachers, and other helpers in IMission employ, and many who have not been able to obtain such work have become personal servants of the Missionaries. These people by so doing- have destroyed the last vestiges of an independent spirit. Hence we see to-day so few Christian people in Government employ, and very few have entered upon any secular occupation. NATIVE CHRISTIANS IN GOVERNMENT SERVICE. 39 The Liberty of Choosing one's Occupation.— Formerly the jNIissionaries were accustomed to make every arrangement for the Christians and their children. In consequence of this the Christians had little liberty to choose their own occupation, or to act according to their own independent \vishes. It was proper that those whom the Mission had brought up at the expense of the Board, had educated and provided for in all respects, should act according to the direction of the INlission, and not according to their own desires. But there were some Christians, even in former limes, and some Missionaries .too, who believed that the Mission had no authority over those who obtained their education by their own efforts, and at their own expense, simply because they belonged to churches connected with the INlission. Such persons the ?^Iission could not require to leave other occupations and engage in Mission service. Some of ihcm were connected with the American Mission churches, but they had no connection whatever with the ^Mission itself. They were therefore at full liberty to take Government service, or to engage in merchandise and trade. But there w^ere few to encourage them in this, and there were few also at that time to oppose them. Native Christians in Government Service.— One could count on his fingers all those who have become Christians in connection with this INlission and afterwards entered upon Government service. The condition of our Christians was not such that they could by their own efforts obtain sufficient education to fit themselves for Government ofilices. Besides there were few INIissionaries who thought that native Christians should study English. This is one reason why the Christians did not become qualified for Government service. But of late our Christian young men are receiving a great deal of encouragement, from the Mission and from other sources, to engage in the study of English. Our former Christians did not receive such encouragement, and therefore the number of those in Government service is very small. I will mention some of those who are thus engaged. Mr. B — became a Christian in connection with this Mission, and the INlission employed him as a teacher. From the first his desire was to enter Government service, therefore he engaged in the study of English, as he had opportunity, and he went into the court to learn the ways of doing Government business. Soon afterwards he received an appoint- ment in the court, and as his abilities became known he was gradually promoted. He has never shown a disposition to lightly esteem the Mission, or to oppose it, because he had obtained Government employ- ment, and 1 hope he never will. He is accustomed to make known the Gospel truth, both by his own consistent example, and by conversation, as lie has opportunity, to his companions in the office, where ordinary Christian preachers would not be allowed to go. It is well known that he gives, according to his ability, for benevolent objects. He has never thrown upon the INlission the expense of educating his children, or any expense of any kind, but he has educated them at his own charge, and now his two sons are doing Government service in honourable positions, and have no feeling of dependence upon the INlission. If our native Christians were possessed of such a desire for independence, ami if they would put forth an effort to become independent, our next jubilee would doubtless witness many examples of this kind. 40 . MEMORIAL PAPERS- (Mr. R.) — About thirty years ago a foundling child was brought to an officer of Government, and he knowing that the Missionary was engaged in works of benevolence, made the child over to him. The Missionary placed the child in a Christian family where there were no other children, and where it would be well cared for. Arrangements were afterwards made for his education in Bombay, The young man experienced many difficulties, but he persevered until he obtained his education, for he had a great desire to be independent. While in school he did not neglect the study of the Bible, and when he had ilnished his studies he obtained Government employment, and has faithfully con- tinued his work until the present time. One quality of this man is worthy of the imitation of our youth. He has never set his affections on wealth. He has not sought promotion, nevertheless he has been pro- moted. Another good thing is that, although engaged in Government employ, he has laboured to promote the welfare of the church. He has been diligent in speaking to his companions in the oftice as he has had opportunity, in visiting from house to house, in preaching upon the streets, and in teaching in the Sunday School. He does not fail to encourage the brethren by seeking their welfare in various ways. Thus by his speaking, and far better by his Christian conduct, he lets his light so shine that men may behold his good works. Native Christians engaged in Professions or Trades. — Among our Christians there are few also who have engaged in professions or trades. The reason for this is evident. Formerly, whenever a Hindu embraced Christianity, he was obliged to forsake not only those of his household, his parents, brothers, sisters, relations and friends, but also his share of the ancestral property. This difficulty has latterly been removed by a special law vvhich is applicable to our Christian people. Our Christians had little expectation of getting help from others in establishing a secular business. Not having the capital necessary for engaging in business, it is not strange that there are so few among our Christians who are thus engaged. But notwithstanding the many difficulties in the way, there are some in our churches who have had courage to make an effort to establish themselves in the different kinds of business. Thus they have maintained their independence, some as farmers, some as wood-sellers, some as tailors, weavers, carpenters, &c. Among these was our beloved brother Vishnupunt, who has so recently gone to dwell in heaven. Both before and after becoming a Christian he had a great desire to carry on some independent work. At one time he was a seller of Government stamped paper. Afterv/ards he arranged with an American merchant in Bombay to gather rags and horns for the market. This furnished some slight means of support to many of the poor people in the villages, while it was, in a measure, profitable to Vishnupunt himself. At length he was obliged to go to Bombay. While acting as pastor of the church there, his desire for independent work was not abated, but rather increased. He many times said that he wished to support himself in the pastoral ofiice, and not take any salarj' from the Mission. With this end in view he engaged in a new occupation. He had little knowledge of the work, and had many obstacles to contend with, nevertheless he took courage, and in January 1S7 5 he established a small printing press. At first this caused him a great amount NATIVE CHRISTIANS CONNECTED WITH OTHER MISSIONS- 4I of labour, but he did not give it up. He acquired a great deal of know- ledge of printing, and with great effort he obtained work from the Government, and from some of the Religious Societies. Thus his estab- lishment was slowly increased. It was his intention to give employment to Christian men, and thus make them in a measure independent of the Mission, but no Christian men knew anything of printing, and he could not therefore place them in charge of the work. Mr. Vishnupunt was called away, and his many plans remained unfulfilled ; but as the work which David commenced was finishcii by Solomon, so we hope that the oldest son of Mr. Vishnupunt will build up an independent business upon the foundation which his father laid, and that he will also assist the church as much as he is able. Native Christians labouring in connection with other Missions. — There arc two classes of those who became Chris- tians in connection with this Mission and are now labouring in other ]\lit-sions, viz, those who have dissolved their connection with our churches, and united with the churches of those Missions, and those who, -while in the service of other Missions, still retain their connection with our churches. About 35 years ago I\Ir. M. was a pupil of mine in a Mission school. He afterwards became a pastor of a church, and per- formed his duties in a faithful and acceptable manner. Afterwards, again, he left that place and went to Berar in connection with the Free Church Mission. His zeal in the work increased from day to day, and he was accustomed to preach in different languages. He has now attained the position of a Missionary. In this position his responsibilities are increased, and he feels greater concern for his work. May God pros- per his efforts. A few years ago the American Board being one hundred thousand rupees in debt, was not able to send out its usual supply of funds. At that time some of the Missionaries freely gave up a portion of their salaries, and some denied themselves in other waj's. Nevertheless the funds were not sufficient to pay the salaries of all the native helpers, and some were consequently dismissed. On that occasion some of the Missionaries arranged for some of these men to be employed by other Missions. This shows without a doubt that other Protestant churches are churches of Christ, for it is the duty of Christians to have fellowship with Christians of other denominations. Conclusion. — Therefore, my brethren, let us not entertain any vain pride concerning any Mission, or any church. But let him that boasteth, boast in the Lord. Let every one inquire in what way, or by v»-hat occupation, he can best do the Lord's service. Before accepting any work whatever, let him, like Paul, offer the prayer, " Lord what Avill //lou have me to do ? " And then let him follow faithfully and courageously the way which the Lord shall show him. Brethren ! The Lord hath not called every one to the ministry. Let him only whom God has called receive that service. Of the remainder " let every man abide in the same calling wherein he was called," and perform his duties faithfully, and then when life shall end we shall be able to say. " I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, 4^ MEMORIAL PAPERS. which the Lord, the righteous Judge shall give me at that day." And the Lord also will say to us, " Well done, good and faithful servant, thou has been faithful over a few things, I will make thee ruler over many things ; enter thou into the joy of thy Lord." SIXTH PAPER A HISTORICAL SKETCH OF THE EVANGELISTIC WORK DONE BY THE AHMEDNAGAR BRANCH OF THE MARATHI MISSION OF THE AMERICAN BOARD OF COJyIMISSIONERS FOR FOREIGN IMISSIONS, IN THE HALF CENTURY, CLOS- ING WITH THIS YEAR OF i8Si. By Rev. S. B. Fairbank, D. D. Introductory. — When Gordon Hall and Samuel Nott had suc- ceeded in their efforts to stay in Bombay, although it was not yet certain that they could remain permanently, they gave themselves to the diligent study of the Marathi language. I'his was their week-day work. But on the Sabbath, feeling that they must join with others in worship, they preached in English at the Admiralty, where they lived, and also at another place a short distance from the town. Next, being eager to do something for the Hindus, " before the close of 1814, they opened a scJiool, which they hoped would in the end become a boarding school of considerable importance to the INIission." In 1815 "they had acquired such familiarity with the JNIarathi language that they were able to commence their great work of preaching the Gospel to the heathen." In 1816 they " /r<7;z^/fl'/(f(f several books of the New Tes/amcn/, and prepared some /;'(3<:Vj in the IMarathi language. In 18 17 \}i\fy printed 2. k>cripture tract of eight pages, and the Gospel of Matthew. During the latter part of 1818, Messrs. Hall and Newell made several tours in the Konkan- They " visited the towns and villages for nearly a hundred miles along the coast, collecting information, distributing books, and preaching the Gospel as they had opportunity." These are the first notices that I find of the work that they began in three of the great divisions of missionary effort. .First came P^dncation. Second came Preaching. And third came the preparation, printing and diffusion of the Scriptures and Christian literature in the IMarathi lan- guage. A fourth division, which has more recently been made distinct by the formation of Medical Missions, was not made a separate depart- ment till within the last twenty-five years. But, from the first, our Missionaries imitated the Master by healing the sick. The following incident gives an example of this. When Gordon Hall arrived at Nasik on the 15th of INIarch, 1826, he immediately commenced preaching and distributing books. The cholera was raging there, and he labored among the distressed inhabitants till his supply of books and ^n'J^icinef^,fvas<*" EVANGELISM OUR PARAMOUNT WOR^. ^ ^O/ 6^4^^ it. Tlien lie told his attendants that he should die. He told the heailVerti. who stood around that he should soon be with Christ and exhorted them^' He prayed for them and for his wife and children, and for the Mission. At last he three times exclaimed, " Glory to Thee, O God," and died. Missionary activity is like a great tree with various branches, which are like Joseph's vine, and " run over the wall." These branches are in some sense separate and bear diverse fruit ; but they are all branches of the one Mission tree whose fruit is for food to hungry souls, and " whose leaves are for the healing of the nations." The Preacher, the Teacher, the Bookmaker and the Doctor, have each most important work in hand, and each in his way impresses and blesses others, and earns the " Well done"' from the IMaster. Each uses his special opportunities for com- municating Christian truth, and is a light in the darkness. Each has the privilege of doing what \s,/or him the most iinportaiit work. With the exception of five years, when in charge of the American Mission Press in Bombay, the writer has been allowed to give himself chiefly to the oral preaching of the Gospel. And it is not in disparage- ment of other departments of Mission work that he thinks this the most important, and esteems himself happy that he has been asked to sketch the history of the Evangelistic work of the Ahmednagar Mission, for the fifty years of its existence. The sketch must be as concise and brief as the subject will allow. Evangelism, our Primary and Paramount Work.— Preaching the Gospel has been our primary ivork in the city of Ahmed- nagar, and in the villages of the region round about it. We have depend- ed on no "preparative human instrumentality." Believing that the preaching of the Gospel, in his own language, is sufficient, with the Spirit's help, to convince the mind and affect the heart and convert the spirit of a man, and to bring him to Jesus and save him ; we have gone to men telling them the glad tidings, preaching Christ and Him crucified, sowing beside all waters, assured that some of the good seed would grow and bring forth fruit to Life Eternal. And we have found that '• it pleases God by the foolishness of preaching to save them that believe." In read- ing the reports and letters of the ^Missionaries that they sent while they were at work here, one soon sees that they regarded preaching as their paramount ivork. When hindered by poor health, or by the pressure of other duties and cares from making preaching their special work, they have regretted it, and expressed their hope that such hindrances might be speedily removed. The Amount of Preaching that has been done —Before specifying the different modes and ways in which our Missionaries and native agents have preached the Word, it seems desirable to know how many have engaged in it. and how much time they have given to it ; so that we may form some estimate of the amount of work that has been done. A list of the ^Missionaries, male and female, — stating the time that each one was living here, with a proper reduction for the time used 44 MEMORIAL PAPERS. for acquiring the language and the time they gave to education, the translation and revision of the Scriptures, the preparation of books and tracts, the superintendence of others, and other work, — will enable us to make an approximate estimate of the number of years that have been given to evangelistic work. The Number of Missionaries.— Twenty-six Missionaries have been located in this field. INIost of these were accompanied by their wives, who were also sent^ and who wrought with them. Their number is twenty-four. These ladies were more usually occupied with schools and classes of women, but many of them, especially when on tours amon^ the villages, gave themselves as thoroughly to evangelistic work as did their husbands. Three unmarried ladies, also, have been here and had part in the work, but they were mostly employed in education. Of the 26 Missionaries no one has been in the Ahmednagar district for fully 26 years. One has lived here for 25 years and 1 1 months. Another, for '25 years and 7 months. Another for 24 years. And the only re- maining long residence amounted to 2 1 years and i month. The time of residence of no other Missionary exceeds 12 years, and two were here for only 7 and 8 months. It must not be forgotten, however, that these state- ments refer only to the Ahmednagar field. Some who were located here for a time, have been located for a time, and in some cases for a much longer time, in other fields, at Bo:nbay, Kolapur, Satara or Sholapxir. The total of the time during which these 26 Missionaries resided in the Ahmednagar field is 198 years and 1 1 months. Allowing for those who began here, a year and a half for acquiring the language — and this is surely not too much — we find the remaining time to be 174 years and 4 months. Then, making a rough division by estimating the time and strength given to schools, translations, tracts, accounts, cl'c, as somewhat less than a half of the whole, we may conclude that about one hundred years have been given to evangelistic work. Or to put it in another way, about two Missionaries, on an average, have been preaching in this Ahmednagar Mission for these fifty years. The total time of the residence of the 27 ladies amounts to 20S years and 3 months. Deducting one and a half years for each one who learned the Marathi language here, we have left 176 years and 2 months for efficient work. Then, remembering that a large preponderance of iheir time was given to teaching, we may assume that 50 years have been given by them to evangelistic work. That is the same as if one lady had been engaged in it for these fifty years. Evangelism by Natives- — When the Mission was begun in Ahmednagar, in December 1 831, there were two native preachers stationed here. They were Babaji of the Brahman, and Dajiba, of the Parbhii caste. Babaji was a very earnest preacher, but was allowed to remain in the work here only I year and 4 months. He died on the I7ih of April 1833. Until the Lord gave the Mission the brothers, Haripunt and Narayan Khiste, who were Brahmans, and were converted and received to the membership of the church in 1839, Dajiba was the only Native preacher connected with the Mission. Then, for a few years Narayan was employed in preaching, and Haripunt in teaching and superintending schools. Afterwards Haripunt became the preacher and Narayan taught. EVANGELISM BY NATIVES. 45 In 1842 Bhagoba Powfir of the Mahar caste began to go from village to village singing his pade and telling of salvation by Christ. And Francis Fon -eca, who was before a Goanese Romanist, was employed for a time at Ahmednagar. In 1842 Ramkrishnapunt Modak.a Brilhman.and Mfiruiiraw Sangale, a Wanzari, were received. In 1843 Khandoba Bhingardive, a Rabirpanthi guru, and Sakharum Bharshankar, both INIahars, were received. In 1844 Lakshmanraw Shelake and Lakhiram IMfiRilde, also a guru of the Kabirpanth sect, and Yesoba Powar, brother of Bhiigoba, all three Mahfirs, were received. The same year Ramchandrapunt, a Briihman, was received at Sivur. In 1845 Raghoba Chandekar was received at Ahmednagar, and Shivaram, a gosavi, was received at Siiur. These were both Mahars. These were all employed by the Mission, and constituted its staff of Native Agents when I was allowed to find my home in Ahmednagar, in October, 1846. Eight of the ten were employed in evangelistic work. In 184S two of these native agents, Haripunt and RUmkrishnapunt, were formally licensed as preachers of the Gospel. The others, though men of ability and influence, had received only an imperfect education, and were of that class of Evangelists that we have since denominated Bible-readers. The number of these Bible-readers was not much increased till 1855. " The Deputation from America" visited Ahmednagar and held a con- vention with the Mission in November and December, 1854. One of the results of that convention was the occupation of village stations by some missionary families, and the occupation of many outstations as homes by Bible-readers and School-teachers. Mr, Hari R. Khiste, usually known as Haripunt, was ordained as pastor of the first Church in Ahmednagar, and Mr. Ramkrishna V. Modak, usually known as Ramkrishnapunt, was ordained as pastor of the second Church in Ahmednagar. I\Ir. Vishnu B, Karmarkar and Mr. Sidoba B Misal, and, in 1857, Mr- Maruti R. Sangale received licenses as preachers. Besides these there were in 1856, 38 native agents. More than half of these were usually employed as school teachers. But daring some months of the year the scholars were obliged to work for their daily bread and could not attend school. At such times the teachers were employed as Bible-readers, and on this account it seems fairest to regard half the native agents as engaged in evangelistic work. The year 1857 begins the second half of the fifty years we have under review. But as the new departure was in 1855, it is best to divide the half century into unequal parts, the first of 23 years, and the second of 27 years. During the first period, of 23 years, the total number of years of evange- listic work by our native agents (s 128. Of these 16 were by licensed preachers and 1 1 2 by catechists, Bible-readers, &c. During the second period of 27 years, the pastors wrought 195 years, the licentiates 75 years, and the Bible-readers, &c. 724 years, making a total of 994 years, or nearly lOOO years of evangelistic work. Besides this, for the last iS years, native Christian women have been employed in evangelistic work for women, and the total amount of their service is about 1 70 years. To sum up then the various items we have, work by INIissionaries lOO years, by INIissionary ladies £0 years, by native preachers and Bible- readers 1,122, and by Bible-women 170, making a total of 1,442 years. This 46 MEMORIAL PAPERS. means a vast number of sermons, and addresses, and talks, and con- versations, and discussions and exhortations. And many of them were prepared with study and care and were deUvered with earnestness and with prayer that they might prove the means of salvation to those who heard them. Had they all been thus delivered, it would seem that their effects must have been far greater than those we see manifested in the churches and among the people of this region. But we would not speak disparagingly of the results that have been attained, in giving the people such knowledge of Christianity that there is a general conviction of its truth and of its surpassing excellence. Were not this people bound, and held by the fetters of caste, we should see them coming in multitudes to profess Christianity. Different Modes of Hvangelism.— We have found that more than 1 400 years of evangelistic labor have been performed in this region. Let us now consider the styles and modes in which this labor has been performed. The first and chief of these is the holding stated religious ynee tings, that is, securing the attendance of a company which assembles for worship, and to receive instruction at regular and stated times. In a joint letter, written by Messrs. Graves, Hervey and Read, after they had been three months at Ahmednagar, they write as follows : " Since we came here, we have had statedly three services in Marathi on the Sabbath. One is early in the morning, with from 150 to 200 blind, lame, leprous, aged, and otherwise infirm and disabled persons, who assemble to receive grain furnished by the benevolence of the English residents. These persons had been accustomed to assemble for grain in the same way, and had received religious instruction from Dr. A. Graham." So it appears that there had been a John the Baptist here before, who pre- pared the way for our mission. The same Dr. Graham, now living in Edinburgh, is still full of plans and work and gifts for the benefit of the Hindus. " The second service was at 10 a.m., for from 10 to 30 persons, most of whom are in some way engaged in our employment. The third service is held in the afternoon in a chaudi near the bazar. The number of attendants varies from fifteen to forty." They also write of stated ■meetings on week-days. " We ha\-e a meeting for prayer, and reading and explaining the Scriptures in Marathi every morning at our own house, . and here we have the pleasure of seeing a few persons present who are not in our employment." These services must have been principally conducted by Mr. Graves, for they write that the other " two had not yet acquired the language so as to use it with much ease." Mr. Hervey died from cholera only two months after this letter was written, and two months later Mr. Graves was obliged, on account of poor health, to go to America. Then I\Ir. Read had no missionary companion till joined by Mr. Boggs at the end of the year. But Bfibaji, — whose interesting memoir, called " The Christian Biilhman," was afterwards written by INIr, Read, — was with him, and was very efficient in preaching. And later in the year they write : " We have crec;ed two small buildings which are used for school-rooms through the week. On Sabbath mornings we have a religious service in each of them for the benefit of the teachers and the scholars ; and intlie afternoon we have a meeting in one of them for adults, at which about sixty generally attend. The teachers are required to be present." DIFFERENT MODES OF EVANGELISM. 47 This last sentence suggests a remark of which we all know the importance. To secure regularity in any stated series of meetings, care must be taken to secure a nucleus, composed of a few regular attendants, or to provide some attraction that is sufficient to draw in outsiders. In England or America people are accustomed to assemble for religious and political purposes, for instruction or for amusement, so that an appointment or a notice will be sure to bring the people together. But here the people need to hear or see something special to incite them to come together. Something felt to be personally important will lead Hindus to arrange for attending at a given place and time. They do arrange for attending various yatras in the hot season, and doubtless the time will come when they will arrange for and attend Christian meetings. But as yet something is needed to attract and interest them at the time, in order to draw together an audience of outsiders. It is not necessary to go into tiresome repetition in sketching the history of the stated meetings that have been sustained at the various stations and outslations of this mission. It will suffice to say that every missionary and pastor and every preacher in charge of a station, has secured one or more regular meetings on the Sundays. And most of them have also secured attendance at a prayer meeting, or conference meeting, on some* afternoon or evening of a week-day. Most have observed the monthly concert for prayer. It is known as " the Meeting of the first INIonday," although some now observe it on Sunday evening. Some have had a meeting for public prayer every morning, but this has generally been in connection with a school. In 1834 I\Ir. Read "when at the station, expounded the scriptures, with exhortation and prayer, on each morning and evening of the week." Some of these stated meetings, from the first, were partly catechetical and were therefore similar to the Sunday Schools which of late years have become an institution at many of our stations, and under judicious management, have been the means of securing a large and regular attendance of Hindus. The attendance on stated preaching services, except by the scholars of schools and those who for some reason have been required to attend, has usually been fluctuating, and the number of outsiders attending them has generally been small. We will give an example to illustrate this. In 1856, after the reception of four young men of high caste, who were well known in Ahmednagar, (viz. Sawalyaram and Lakshman, Weavers; Shahuraw, a Brahman; and Kasambhal, a Musalman,) the audiences at the chapel of the second church were very large. The pastor, Ramkrishnapunt wrote at that time as follows : — " For four or five months after the new converts were baptized, so many came to the chapel that there was no room for all who wished to hear. And at the height of the excitement, so manj' came that the chapel, and the veranda, and the yard, and the whole street before it were full of people. At that time the people who came were so rude that their noise and confusion disturbed our worship and gave us great trouble. At the same time we were rejoiced that so many heard the instructions of God's word. But, as the water of the ocean after coming up at the flow, always goes back at the ebb, just so after the excitement and the confusion attendant upon these religious changes had subsided, a general apathy began to prevail, and very few came to hear the preaching of the Gospel." 48 MEMORIAL PAPERS. The experience of every missionary and pastor has been similar. If for any reason the attendance at his regular meetings has been greatly increased by an iniinx of outsiders, that is, of those who were not mem- bers of his church or attending his schools, it has been like the flow of the tide, to be followed by the ebb, or rather, like a flood in one of our Deccan rivers which fills all its banks, but is succeeded by a small stream that for months is hardly noticeable, as it creeps along through the broad sandy bed of the river, or at times hides itself entirely in the sands. Street Preaching. — Another mode of evangelistic work is street- preaching. Some missionaries may have reduced this to a system and made it regular and stated, but the history of their work shows that most of those connected with this Nagar mission have carried it on only irregularly. In that joint letter written in March 1832, from which we have quoted before, we read that the founders of this mission made a practice of "going into the streets to converse with, and preach to, as many as would hear them, every day when health and other circumstances would admit." Similar reports occur in the printed letters of missionaries all along these fifty years. Indeed all earnest workers have engaged in it to a greater or less extent. When our Theological School is in session " the young men with considerable regularity have gone daily, in companies of two or three, for street preaching or some other religious work." For some years the pastors living in the valley of the Godavari had an association which they called the Love-promoting Association. They assembled once a month at the houses of its members in rotation. It was intended for conference, reading essays and discourses, &c., for mutual help and improvement. But one of their exercises was to go out, two and two, into the village where they met, for street preaching. In one report they say : " We have each one of us, in every place, with earnest- ness and sympathy, in the village and in the Mahar quarter, and in the Mang quarter, as well as in the Christian assembly, told of the love of Christ." It is a pity that during the scarcity this meeting fell into disuse, and it has not yet been revived. A similar assault on the Kingdom of Satan, at all points in the city of Ahmednagar, has been one of the exer- cises at the annual gathering in October. Itineracy. — The next form of evangelistic work to be referred to is the tour. And this general term includes several varieties which it is well to distinguish. Periodical Visitation. — One kind is the visiting of certain villages from time to time. It more nearly resembles stated preaching than the long tour does. It is suggested by a remark in that same joint letter. We read that " one of our number in company with Babiiji, a native convert, has made a short tour of ten days to some of the neighboring villages. Sixteen villages were visited." These were villages along the Sina river to the South of Nagar and were likely to be, as they have been, visited frequently. Mr. French selected as large a number of villages in the Sirur field as he could visit in one season, and he made it a point to visit them as frequently as posible, and at least once every year. Thirty-five years ago we had schools in a circle of villages that were from ten to fifteen miles distant from Ahmednagar. The teachers' pay depen- LONG TOURS. 4^ ded on the result of the monthly examuialion. This insured a monthly visit by the missionary in charge, or tlie inspector, and was the occasion of the Gospel being preached in those villages with a good degree of regularity. .Some missionaries have been careful to have the Bible- readers under their charge visit a circuit of villages every month. And some of the Bible-readers worked systematically, making their appoint- ments and telling the people at a village when they would come again. This periodical visitation has been abundantly practiced in our mission, but not so universally as would have been desirable. It has some advan- tages over stated services in a city. The preacher is likely to meet the same people whenever he comes. He learns to know them well, and he may be known as their friend and helper. The same result might be attained in a city by preaching at a school house, or a Chaudi, at an hour when those living near by would be at leisure, and becoming interested, would form the habit of coming to the meeting. But in street preaching in a city the audience is composed of those passing by, and it is seldom that one sees a familiar face among them. Long Tours. — Quite different in its style and design and results, is the long tour, which was much in vogue during the first 23 years of the mission. Some missionaries regarded it with great favor. Mr. IMunger particularly made it his special work during the whole cold season as long as his health would allow of his engaging in it. At first long tours were necessary for exploration and gathering information and selecting stations for occupation. Ahmednagar was first visited by missionaries from Bombay when on their long tours, and its fitness to be the centre of our work in this part of the Deccan was noted, and with good judgment it was chosen and occupied. The desirableness of Sholapiir as another centre was first recognized by missionaries when on tours from Ahmednagar. Several long lours were made in 1S34, that is, in the third year of die Nagar mission. Mr. Read wrote that, " the whole distance travelled over during the last season cannot be less than 3000 miles, extending almost through the length and breadth of the ]Maralhi country." Mr. Read himself travelled i lOO miles and preached in 125 villages and towns. In 1848 Mr. Munger was out 102 days, travelled 900 miles, and visited 288 villages. He went on horseback, and v/as accompanied by two Bible- readers. In 1849 he was out 122 days, travelled 912 miles, and visited 509 villages and towns. In six months of 1850 he travelled 73 days, 5 30 miles, and visited 270 villages. In 1853 he travelled, in 135 days, more than 1000 miles, preaching in nearly 4OO villages and towns. At the end of the season for itinerating Mr. Munger would return to his station much •^vorn and exhausted, and he required several weeks of rest to restore his strength and elasticity. In speaking of such tours at the Bangalore conference, Rev. F. Alexander of Ellore well said : — "I am far from thinking that the (iospel usually works by any magic charm accompanying a single visit of the Gospel messenger." " But it is good on occasions to extend their range and carry the first streaks of light into the dark and settled night beyond them, and thus make a beginning for eventual occupation." It was on a long tour, though made particularly for attending the pilgrimages at PadhcgHW and Kolh.nr, in January 1843, that Mr. Ballantine and Mr. Abbott, with Bhagoba and other native preachers, entered the wide door 50 MEMORIAL TAPERS. that was opened before tliem among ihe Mahars of the valley of the Godavari, and began to gather cars of the harvest that has since been reaped there. A Third Style of Itineracy is to occupy interesting places for several days at a time. After many years' experience I prefer this mode of itineracy. It allows the missionary and his wife to hold meet- ings when the people are most at leisure, particularly in the evenings. In the mornings they may secure the advantages of the common mode by visiting other places in the vicinity. In the series of meetings held for the people where his tent is pitched, much instruction may be given, and by God's blessing such interest awakened as will bring men to Christ. This is surely the best way for a mission family to itinerate. The lady receives visits from native ladies and visits them in return. She can choose her time for gathering companies of women and instructing them. In the week or more she is living in their neighbourhood she forms a friendly acquaintance with many of her Hindu sisters that may prove of the greatest importance. In the common way, the time and trouble required for daily removals, viz. the journey, striking and again pitching tents. Sec. — detracts much from the utility of the tour. This third style, modified by each individual to suit his tastes and habits, has been more and more approved and used by our missionaries in the Ahmednagar field. The Use of Tents. — Necessary care in the preservation of health has required most of our missionaries to use tents for living in, on their tours. Some have found it practicable, when going without their families, to depend on chaiidis (village rest-houses) for shelter. Some have used such a conveyance that they could sleep in it and by stopping in the shade of trees, have been able to dispense with tents. Indeed both the missionary and his wife have found it endurable to live thus on short tours. But this climate is unhealthy to the white man, especially if he unduly exposes himself to the heat by day, and to the wind and the miasma by night. With every precaution, the health of many fails, and the climate so affects most, that a visit to a temperate climate is required after a residence of eight or ten years. So, although the use of tents is somewhat expensive, it is less expensive than the restoration of broken health, and is therefore economical. Our missionaries have judged it to be so and have a supply of tents for their tours in the cold season. It is a supply that w^ould be thought by many rather scant, but which provides for them the necessary shelter. Collecting Audiences.— When a missionary visits a place that has not been visited before, or that has not been visited for a long time, unless there is some special hindrance, he finds no difiiculty in collecting a large audience. But in the letters and reports of our missionaries we find frequent allusions to the difficulty of gathering large companies together after their first curiosity has been satisfied, or at those seasons of the year when the people are busy with sowing their fields or harvesting and threshing their crops, or when something else offers a superior attraction. And sometimes the means that have been found useful to attract attention and draw the people together are also recorded. One has found that going in a company of half a dozen forms a sufficient THE KIRTTAN. 5 I nucleus anil ailracls others to join it. Anoihcr notes that conlinuously reading aloud from the liible or a tract, is very sure to draw an audience together. Another has belter success by the singing of hymns, especially those in native metres. Another has found tliat all through the cold season, if he rises early and goes to a village before sunrise, he is sure of finding an audience ready for him, around the village fire which is by the Chaudi or near the gate. Great numbers of people collect at pilgrimages, and some have the faculty of going among such crowds and securing attentive audiences, while others have fCund pilgrimages very poor places for their work. The singing of hymns both for collecting an audience, and for impressing it by interspersing the singing with the ])reaching, has found favor in our mission more and more. The singing should be good, and for the most part Ilindu tunes are preferable. The better the singing, the more useful has it been found. Good singing has a great effect in quieting any excitement or in hushing any distracting noise that has arisen among the hearers. Whene-ver his audience became unruly, Pastor Vishnupunt would strike up the INIarathi translation of " There is a fountain filled with blood," to the tune used for it by INIr. Sankey, and it would become quiet before the first verse, with its triumphant chorus, had been completed. The Kirttan. — In his report as pastor of the Second Church in Ahmednagar, for 1862, Rev. Vishnupunt wrote thus : — " Some of the brethren have made arrangements for singing together the praises of Christ, in other words, have commenced a Christian kirttan, on which we think it is plain that God is sending his blessing. Both here and in the villages in the Valley of the Godavari which the brethren have visited for the purpose of holding this kirttan, the people have seemed very much interested. * * From many places the urgent entreaty comes, ' Give us also an opportunity of hearing the kirttan.' Some Hindus even have committed to memory some of the hymns of which it is composed, and a new and deep impression has been made upon their minds in regard to Christianity. The whole matter is 3'et in its infancy, and the different parts of the kirttan need to be fitted together better, in order to make a harmonious whole. We pray God, the God of David, that he would assist our singers, giving them poetic inspiration, as he did to David, and sweet love-breath- ing voices, such that through them the truths of the Gospel may make a deep impression on the minds of all who hear them, and that all this may redound to the glory of God." From that time the kirttan has been a favorite, as well as a most important and impressive mode of Evangelism. A good kirttan is sure to draw a crowded audience and to secure its pleased attention. The instruction given in it is remembered, and some of the hymns and tunes are learned by the hearers and are sung with joy and prolit for many a day. Several instruments are required for a kirttan. Those commonly used are the Vi?id, which looks very different from, but is played like a guitar, by picking the strings with the fingers ; the Saraugi, which is a Hindu violin; the Mn'daiig, a small drum, one head of which gives a low and the other a high note, both heads being carefully tuned to harmonize with the other instruments, and being struck in various ways and with varied effects by the hands and fingers of the drummer ; and the Zhanz, which is composed of small cup-shaped, sweet-toned cymbals. Several singers also are required, of whom part must be hoys whose voices have not changed, as females do not sing in the kirttan. But success depends mostly on the leader. He has his assistants carefully trained D2 MliMURlAL PAPERS. and fully under his control. lie sing.s with them, then stops them by a motion and speaks a while, then has them sing and play again. He usually speaks in a recitative style, explaining or enforcing the sense of the hymns, exhorting, giving apt illustrations, making pointed remarks, that are sometimes humorous, sometimes pathetic, and sometimes heart- searching. The subjects chosen have been various. One of the first I heard was on the praises of Christ, led by Rev. Vishnupunt. Another was on Humility, lead by Krishnaraw the poet, who is the most popular man we have for a leader. Another was on Prayer, lead by Rev. KHsambhai, who is also a favorite leader. Then Ki ishnarav/ gave fine ones on the Flood, the Prodigal Son, and the story of Job. We have had kirttans on the Creation, and stories of Moses, Jonah, &c. The holding of kirttans is somewhat expensive, and so they are not used excessively. But several of them are_ held each year, at the time of the October meetings in Ahmednagar, and never fail to draw a crowded house. The Use of the Magic Lantern. — Several of our missionaries have found the JNIagic Lantern, or its more improved form, the Scioplicon, very helpful in Evangelistic work. Pictures illustrative of Scripture history, or biography, or parable, form the more useful part, while some chromatropes and illustrations of Natural History or Astronomy, &c., are good for preludes and interludes. The pictures can be seen well by thousands of Hindus, (who can sit very close together,) if they are judi- ciously seated. One evening I counted a large audience, and found there were fully a thousand, and that more than a quarter were women, who sat on one side. They sat perfectly quiet for nearly two hours looking at the pictures and listening to the instruction and exhortations that were sug- gested by the pictures. Mr. Bruce, who regularly makes use of both the Kirttan and the Sciopticon on his tours, has found that the latter would draw the larger audiences. He has introduced a valuable addition, by preparing slides that contain verses of Christian hymns, and having them sung while such of the audience as could read, would have them in sight, and might join. There was a hindrance before to singing during the exhibition of pictures, as only those hymns which had been committed to memory could be used without lighting up to enable the singers to read. English Lectures. — In Ahmednagar Mr. Park and Mr. R. A. Plume, and, to a less extent, our other missionaries when there, and gentle- men in the employ of Government, have given lectures in the Elnglish language, and so have drawn together audiences of those who would not have assembled to listen to anything in INIarathi. The subjects treated were various, and the promoters were pleased to find that when religious subjects were appointed for lectures the audience did not diminish. Private meetings for conversation or for study in English have also been used to some extent for getting access to young men and cultivating frienillv relations with them, which might prove the means of their spiritual benefit. Meetings for Discussion.— When I joined the mission there was a debating s()ciet\- whose meetings were held in the Boys' Seminary, of which Mr. Forjett, then superintendent of the Nagar Puhce, was a pro- SUGGKSTlVli INCIDKNTS. 53 mincnt inenil»er. It was alteii'led by young men of the different classes of society, and matters of religious, moral, or secular interest were dis- cussed with great freedom. Again, in 1853, a society, sustained in a great measure by Messrs. IIari])unt and Duud, in which (iovernment teachers, writers and others, who had deislical tendencies, but were dis- posed to inquire about Christianity, took part. Of this we read in the Annual Report as follows : — " There has been, nearly the whole year, a weekly meeting for the discussion of religious and moral subjects, at the Alimednagar Native Library. And there our Native Assistants have had the opportunity to present the great truths of Christian- ity, and to show the reasonableness and wisdom of embracing them. » » * At length the opposing party did not dare to introduce the subject of Christianity." In these and other ways our missionaries and native agents have become "all things to all men, if by all means ihey might save some." Suggestive Incidents.— In examining the historical records of this mission, I ha\e found very little expression of the personal feelings of the missionaries or of the native agents with regard to their work, except so far as they might be inferred from the tone and .style of their communications. They were averse to telling their feelings in papcis that were likely to be printed for the use of the public. Letters to friends, had we access to them, would doubtless supply what many would regard as a deficiency. I will relate two or three incidents that show the feeling of responsibility with which some at least have done their work. A missionary, accompanied by a Bible-reader, who told me the story, came to a village that seemed deserted. The people were at work in their fields. The preachers went about the village for hearers. At last they found a poor old man The missionary had already preached in two villages that morning and had still another to visit before reaching his tent, so he was not inclined to spend much time in talking to this old man, yet wishing to do his duty even to him, he stopped his horse and said, " Hear ! you are a sinner, and in danger of hell ; but God has sent a Saviour for you. Look to Jesus to save you." Then giving his horse the rein and a touch of his whip, he started on a gallop for the next village. As soon as he found opportunity the Bible-reader asked the missionary what good he thought these few words could have done for that old man. He answered " At any rate his blood will not be found in my skirls." That missionary did not feel that he did his duty if he failed to improve any opportunity he had for warning his fellow man. Another incident that occurred lately was this. While I was addressing a village audience, one of my Bible readers came up, and when I had finished he began, and interested the people through a somewhat lengthy address. The specialty, which was new to me, was that when he had finished his message, before going away, he solemnly took his hearers to witness that he had done his duty In' them, so that when he and they would come into judgment, they could not say that he had failed to tell them, to the best of his ability, of the way of life. They answered by saying that he hacl done his dul}'. Tlie third is relatetl in our report for last year, and was extracted from the report of our esteemed native evangelist, the Rev. R.V. INIodak. He says: — " I went to a certain village and stopped in the village rest-house. Toward evening I went out, but was unable to obtain any audience. Some suiveyors had 54 MEMORIAL PAPERS. come there, and they were engaged in their work. At niglu 1 went tu the rest- house of the Maharwada and preached to an audience of 30 or 40 men from 10 o'clock to IJ2 o'clock. They listened with very great interest, and one man declared before them all that he had resolved to be a Christian. Last year I went twice to that village. The first time ten or twelve men were present, but they raised objections and made great opposition ; and the second time I got no audience at all. For this reason I felt very doubtful whether I should get any audience at this time. Nevertheless I sent my servant to invite the people to come to the rest-house, and I prayed that we might yet have a pleasant time among those people. My man returned and said, ' When they are assembled and ready to liear, they will call you.' Again I prayed, and waited until half-past nine, but no one came. I then sent my man to them again, and again I prayed. Soon the man returned and said that they were all ready, and I went forth rejoicing. It was then ten o'clock. Four or five men were in the rest-house, and when we had lighted a lamp, twenty or twenty-five more came in. There were also a few women. Seeing them the men were angry : but I said, ' Let them come ; they have immortal souls and need salvation as well as you.' .... I thun preached to them for an hour and a half, and they listened most attentively. They said ' You must come often and tell us these things, and you must give us a school for our children.' Then, having prayed with them, I came away. This experience led me to think how the Lord had heard my prayer and given me such a good opportunity in this place. I felt that it was only by the inffuence of the Spirit that those who had formerly rejected and opposed me now listened with so much interest, and I thanked the Lord for it. Where the people reject us there we should often go, seeking the help of God. If they reject us repeatedly, still we should go again, trusting in the Lord, and they will at length receive us. This lesson I have learned from the above experience, and I have written it because it is my wish that other preachers of the Gospel may learn the same lesson.'' Another exhortation would be appropriate, viz., that the minister, at the expense of his personal habits and arrangements, should seize on his opportunities though offered him at unseasonable hours, and should adapt himself to the times, and, in non-essentials, to the habits of the people for whom he labors. Christian Villages. — The policy of our mission has been opposed to the gathering of Christians together into villages where they would live under the watch and care of missionaries. We have thought it more desirable that they should grow in their new life among those who had known them before, and who would see in them illustrations of the power of Christianity to improve and reform its followers. We had hoped that Christian villages would here and there spring up, from the regeneration of the people in places where Christianity took deepest root. But this hope has been only partially realized. There are some places in which the Mahar quarter is so largely Christian that it is spoken of by the heathen as the Christian quarter. Instead of gathering the Christians together, our mission has endea- voured to supply them at their own homes with teachers and preachers, and so form outstations, which should be so many centres of light and Christian influence. The first outstation attempted was undertaken before there were any villagers brought in to our churches. Ranjangaw, ten miles south-west from Sirur, was chosen, and the preacher, r3ajiba, went there to live in May 1844. He met with so much persecution and trouble that he at length gave up his attempt to live there. There was no Christian there. His going there was like a tour among heathen villages. It was carrying war into the enemy's territory, and when persisted in, it insured uncompromising opposition. RURAL STATIONS-CONGREGATIONS, ^^5 In 1845 an oulstation was l)cgun at Mahadhv's Wadalr. 40 miles north from Ahmcdnagar. Two Christians resided there, and gave land for the house anc] cha{)el. There were Christians and inquirers in several adjacent villages. There also fuircc opposition to the preacher and his work was soon experienced ; but the place was occupied as an outstalion till the Barkers occupied the village of Khokar, nearby, as a mission siaiiun. This Wadalt! was occupied, in the first place, by Mr. Ilaripunt Kliiste, and afterwards by other preachers. Newfisu, the Shiretown of the taluk of Ncwase, was occupied in 1849. The story of our obtaining a good 7vada there in the central part of the town is too long for reproduction here. Mr R. V. Modak, who first occupied it, had a rough time for months. It has been continuously occupied till the present time. In 1853 Chande and Dedgilw were occupied as outstations. Then Kolgaw was occupied in 1855. These three villages contain now the residences of the pastors of the Churches that are called by tlieir names. In 1856 there were 15 outstations. In 1870 there were 31. Now in 1 88 1 there are 46. Their formation has been in accordance with our plan to make the school and the church, as far as we had the means, accessible to the Christians while living in their own villages. We think that thus Christianity will be more like leaven to the whole population, and that thus the Christians will be more hardy and will sooner become self-reliant and self-supporting. There are religious services at these out- stations on Sunday at least. There is usually a school at each of them, in which lessons from the Bible are tauglit and Christian morality and truth are inculcated. As the Christians in such a village grow in knowledge and religious experience, they more and more "shine as lights in the world, holding forth the Word of Life." Rural Stations. — Following the same plan of bringing Christianity, as seen in the life of its teachers, near the people, missionaries with their families made their homes in villages. A site for a house was procured in Prawara Sangam, where the Pera river unites with the Godavari, 40 miles N.-E. from Nagar, in 1847, but on account of the poor health of his wife, the missionary appointed to live there did not build a house. In 1856 a mission family began to live at Khokar, which is 40 miles north from Nagar. In 1S57 another family began to live at Wadale, 26 miles N.-E. from Nagar. Then a third occupied Rahiiri, 22 miles N.-W. from Nagar. For a time mission families made their homes in Kolgaw, 22 miles south of Nagar, and in Pimplas, 48 miles North-west from Nagar. The results of this occupation of the rural districts, as seen in the growth of the Churches and of the Christian community, though not so fast and vigorous as we had fondly hoped it would be, have been marked and encouraging. Christianity and Christian living are under- stood and approved of in this region. Congregations of Nominal Christians.—The formation and culture of communities of nominal Christians, which are called "con- gregations" in Southern India, where they have proved of great value, is a branch of the work that has not, unfortunately, been developed in this region. 56 MEMORIAL PAPERS. There was a congrep^ation formed at Jalna, of which we find notices in the JMissionary Herald of 1S34 and 1839. But it faded out. An effort was made in 1852 " to organize village congregations as the basis of a pledge, requiring the subscribers to forsake idolatry, keep the Sabbath, listen to Christian instruction, and try to walk according to it. This pledge was made the condition of a school to be taught by a Christian for the education of the children of such as would subscribe to and keep it. Six congregations were organized on the basis of this pledge." The report adds that, " Strenuous efforts were made to detach these congrega- tions from us, and in one instance a large congregation of 34 families were so affected by the persuasions and threats of the enemy, that the people hesitated and wavered in their resolution to keep the pledge. As a consequence, they were not furnished with a school, and are not reported as a congregation." It would seem that all these congregations speedily faded out, for we find no mention made of them afterwards. It seems a great pity that this branch of evangelistic work was not vigorously prosecuted and made a success. We surely had the material, but for want of organization and registration, they were not regarded by others as in our connection, and at last thousands that we had evangelized and instructed in Christianity, were gathered into the membership of another society. Conclusion. — As other papers have been prepared with regard to the formation and condition of the Churches, and with regard to the Educational work of the Mission, I have purposely refrained from refer- ring to those subjects, although a complete description of the evangelistic work of the Mission would include a large part of the matters that will be treated of in those papers. The results of the work that has been done, are as yet seen only in part. There has been little of the harvest gathered. The Christians are mosdy from two castes, and they are despised and are comparatively small. The time must come when the intellectual belief in Christianity that is like dormant seed in the minds of many, of other castes, watered by the rain of the Spirit, shall spring and grow and bring forth abundant fruit. 57 SEVENTH PAPER. HISTORY OF THE EDUCATIONAL OPERATIONS OF THE AMERICAN MARATIII MISSION FROM ITS COMMENCE- MENT TO 1881. By Rev. L. Bissell, D. D. The early records of the mission give but a limited account of the first Schools that were established, and we are therefore compelled to make this part of our history very brief. We learn, however, that very soon after Messrs. Gordon Hall and Samuel Nott, the first missionaries in Bombay, had received permission to labor there, (18 1 5,) they opened both English and Vernacular Schools. I. Day Schools for Boys. In May 18 15, mention is made by the missionaries of a school for Hindu boys, as if it were the first and only one. In November, of the same year, their journal says : — " Our school is gradually increasing. At present it consists of about 25 boys. We say 'about 25,' because they are so irregular that they are never all present at the same time. We regret that we have so little prospect of soon finding a suitable person to be employed as assistant, who might relieve us of the principal burden of instruction. We now spend about five hours in the school daily, divid- ing the time between us." Before the end of the year they seem to have employed tw'o Brahman teachers, for the journal says, there was an "English school containing 25 boys, and two Vernacular schools, taught by Brahmans, containing about 40 pupils." In the following year several more schools w-ere opened, for it is stated in their report that nearly 300 boys had been receiving instruction in the schools under their care. In 18 18, eleven schools are reported, with 600 boys in regular attendance. Three )-cars later they had twenty-five schools in operation, but from a lack of funds were compelled to dismiss ten of them for a time. In 1823, however, they had 26 schools, with over 1,450 pupils in attendance. Writing of these, they say : — " Our schools, though far from being what we wish they were, continue to give us encouragement and hope. Their influence on the native population, though silent, and not easily described, is constant, extensive, and in many ways helpful to the object of our mission. We hear of remarks made by the natives to this effect, ' The adults cannot be persuaded to accept another religion ; but it may be expected that the boys taught in the religious schools will become Christians, and in this way eventually all the people will become Christian.' Though far from acquiescing in such a sentiment, we consider these schools an important agency, and ardently wish we could have very many more opened around us. At our last meeting we considered thirteen applications for additional schools. But for want of means we were compelled to refuse them." Among the pupils attending these schools were 1 16 Jewish boys. The schools were not all in the city of Bombay ; many were in the more important villages in the Konkan, where the missionaries made frequent tours, and visited the schools. 58 MEMORIAL PAPERS. A year or two later the missionaries published a report of their schools, and made an appeal to the European residents in Bombay for help to enlarge this department of their work. The result was very encouraging. The Repcrt says : — " His Excellency the Governor, and many of the highest officers of Government, were liberal subscribers. We resolved to increase the number of our schools to 34, and also to make vigorous efforts to improve them by every practicable means, and by giving them a more careful personal superintendence. In order to insure greater faithfulness on the part of the schoolmasters we have introduced a system of pay by which they receive not according to the number of their pupils, but according to their proficiency. We have also decided not to have our 3chools dismissed on the Lord's Day, as heretofore, but to have the pupils employed on that day in learning moral lessons only. On the old plan the Sabbath was a day of idleness to the pupils, and of business to the master. Neither we nor our teachers can retain the boys in school during their own holidays ; and when we add 52 days of idleness to about twice that number spent in idolatrous festivals, we find nearly half the year is lost We think the pupils will get a more correct idea of the Christian Sabbath by coming together and learning what is purely religious than by being dismissed." These schools were continued in Bombay and the Konkan for many years. In 1825 there were thirty-five schools, containing two thousand children. When Ahmednagar was occupied (in 183 1) as a station in the Deccan, day-schools were opened in that city, and in the villages of the district. The same method was afterwards adopted in Sirur and Satara. It is believed that not less than 10,000 bo3'S were taught to read, and received some knowledge of Christian truth in these schools. These day-schools were necessarily taught by unconverted Hindu teachers, mostly Brahmans. It was impossible then, and for a long time afterwards, to obtain any others, nor would the people at that time have sent their boys to native Christian teachers, if they could have been found. But by the use of Christian school books, by frequent examinations, and careful superintendence, these schools were made, as far as possible, the means of giving a knowledge of Christian truth to the pupils. They were also of great advantage in securing the good-will of the parents and people generally, and thus giving the missionary free access to them when he came to preach the Gospel, In these v,-ays the schools served an important purpose, and were perhaps worth all the time and money expended on them. But as a means of leading the pupils to embrace Christianity, they disappointed expectation. Nor is this to be wondered at when we consider the character of the agency at work. In order to obtain service in the mission these Hindu teachers would indeed encourage the boys to commit to memory the catechisms and assigned portions of Scripture. But to maintain a good position among their own people, and thus secure the attendance of a large num- ber of boys, (on which, in part at least, the amount of their pay depended,) they would naturally side with the parents in dissuading any of the pupils from becoming Christians. Thus these boys were not only learning from their teachers that to embrace the religion of the missionary was a disgraceful apostasy ; but they were also taught to dissemble in his presence, and pretend to believe the truths which in their hearts they despised. Under such influences it could hardly be expected that many of them would become Christians. SEMINARY AND CATECHISTS' SCHOOL AT AHMEDNAGAR. 59 Not all the Hindu teachers were of the above type. There were some who performed their duties with a good degree of fidelity. They did not conceal their admiration of the purity and excellence of Christianity, and their conviction of many of its truths. A few of these afterwards became Christians. Ikit the confessions they made in regard to their conduct while in mission service as Hindus, show how little they could be trusted, as a class, when their worldly interests did not favor honesty. Indeed, while they remained Hindus the very acceptance of service as a teacher under the direction of the missionary, was an admission that for money they would teach what they believed to be untrue ; and thus they must either act contrary to their own convictions, or to the interests of the mission. Gradually the unsatisfactory character of this work came to be under- stood, and the need of a Christian agency was felt. About thirty years ago most of these Hindu masters were dismissed, and we began to open schools with Christian teachers. Many of these were at first small, compared with the schools previously taught by the Brahmans, and the number of Christian teachers was limited. But by continued effort in this direction, a good number of schools were soon in operation, and we had the satisfaction of knowing that it was a thoroughly Christian agency. II. The " Seminary" and " Catecliists' School" at Ahmednagar. In the early years of the mission, attention was directed to the need of better educated young men for employment as teachers. Sometimes one of the missionaries would have such a class under his instruction for a few months. In 1835, ^ P^^" ^^'^s presented to the mission for the establishment of a " Seminary," or school for higher education, at Ahmednagar. The plan included the support as well as instruction of those admitted to the school. The boys were to live on the mission premises, and thus be separated in a good degree from the evil influences to which they were exposed in their own homes. It was hoped that by bringing them under good moral and Christian influences, the inveterate habit of falsehood might be eradicated, and a more trustworthy, and perhaps truly Christian character might be cultivated. The plan was approved by the mission, and the school was opened. As the boys received were of different castes, and it was not convenient, at first, to prepare their food on the premises, it was prepared and brought to them by their parents. The lads were required to be present at the daily prayers in their native language, and to attend worship on the Sabbath. In 1837 there were 45 boys in the Seminary, their ages varying from 5 to 14 years. The Seminary, from its commencement, was under the care and superin- tendence of ]\Ir. Abbott, (afterwards Rev. A. Abbott,) who proposed a system of rules for the regulation of the studies and conduct of the boys, which was adopted by the mission. Subsequently, Rev. E. Burgess and Rev. R. G. Wilder each had charge of the Institution for a short period. 6o MEMORIAL PAPERS. In 1837, a larger building, 48X24 feet, was erected, which was used as a school-room for the boys of the Seminary, and also as a place of worship on the Sabbath. This was the beginning of the present Chapel of the Ahmcdnagar Native Church, which has been twice enlarged for the accommodation of the increasing congregation. Rev. R. V. Modak, then a young man, was the principal native instructor in the Seminary during most of the fifteen years of its existence. Mr. Maruti Sangale, and Mr. Ramji Bhor were also for a time employed as teachers in the school. In December 1846, Mr. Abbott left, with his family, for America. Just before his departure, two of the pupils in the Seminary, one the son of Christian parents, and the other a Hindu, (Mr. Ramji Bhor mentioned above,) were received to the Church. These were called " the first fruits of our labors in the Seminary," meaning the first conversions which had taken place among its students. But there were other fruits, both before and after this, which cannot be computed by simply counting the converts. The Seminary was continued a few years longer, and some- times numbered as many as fifty or sixty pupils. But in 1850-51, several important changes in our operations were introduced, looking to the employment more exclusively of Christian agents ; and to the support and education of such in our schools. Together, therefore, with the dismissal of Hindu teachers from our day schools, the support of Hindu students in the Seminary was also discontinued. In place of the Seminary, what was called the " Catechists' School," was commenced at Ahmednagar. The character and objects of this institution are thus set forth by the missionary in charge of it in one of the annual reports of the mission : — " This school is designed to supply the mission with agents for carrying on its work of evangelization, and also to meet the wants of the native Christian community by furnishing educated young men, prepared to become pastors of churches, catechists, and teachers of schools. The course of study includes the Bible, Moral Science, Natural Philosophy, Astronomy, Algebra, and English taught as a classic. This last is taught only to those who have already made good attainments in the vernacular. The Theological students also pursue their scientific studies in connection with this school. Young men and lads of promise, selected from the churches in the districts, are here brought together, and receive the instruction and discipline of mind needed to fit them for usefulness. Most of those received to the school are already members of the church ; others are the sons of Christian parents, children of the covenant. The parents when able are required to support their children while attending the school. A few young men are received who already have a small family to support. These are instructed so that they can read and expound the Bible, or teach a village school, and then are sent out to their work. Such men often make most efficient and faithful catechists. Others who begin study early in life pursue a more thorough and complete course, and are fitted for positions of greater responsibility and usefulness." The Catechists' school, with about twenty students, was at first under the direction of Rev. H. Ballantine, who, for nearly thirty years, was the earnest promoter of our mission work at Ahmednagar. But a Theologi- cal class having been assembled, the instruction of which required much of his time, the work at the Central Station became too much for one man, and, in 1861, Mr. Bissell was transferred from Sirur to Ahmednagar, to assist in these labors. The Catechists' school remained in his care till he left for America at the end of 1863 ; after which Mr. Hazen had DAY SCHOOLS FOR GIRLS. 6 1 charge of it. The number of students increased from thirty to fifty, and one or two years it was as high as sixty. IMr, Sudamajee Powar was an efllicient and useful teacher in the Catechists' school during most of the years it was continued. In 1865, the Christian Vernacular Education Society selected Ahmcd- nagar as the place for their Educational Institution in Western India. J. S. Haig, Esq., was sent out to take charge of the work ; and under his direction they secured pleasant and spacious premises in a healthy locality ; erected commodious school-rooms, dormitories, and teachers' houses, and later a bungalow for the residence of the Superintendent. These buildings involved an expenditure of not less than 20,00O rupees ; and with these equipments Mr. Haig has been conducting a Normal school for the instruction and training of Christian vernacular teachers. The Society offers to receive to the Institution students from the different missions in Western India, and train them for their work. Our mission availed itself of this offer, and, in 1867, it closed the Catechists' school, and sent the students to the C. V. E. Society's Institution. The mission pays for the support of its students, but the teachers, books, and training are all furnished by the Society. For the last fifteen years we have been indebted to this Society and its efKcient Superintendent for this great help in our work. III. Day Schools for Girls. The first school for girls of which we find mention was commenced by the American INIission in Bombay in P^Iarch 1S24. It was taught by a native woman named Gangabai. This, it is believed, was the first School of the kind on this side of India. As soon as it was opened, two English ladies in Bombay offered to pay all the expenses of the school. But in the month of May following, there was a serious and fatal out- break of cholera, " and among the dying thousands in Bombay, Ganga- bai, the schoolmistress, was one. As no one could be found to take her place, the school was broken up." We regret that no further mention is made of this Gangabai, the first native woman employed in Bombay to teach a Christian school. How did she herself learn to read ? And in the face of the odium attaching to such an occupation, where did she get the courage to enter upon it ? How mysterious the stroke which called her away when she was the only one to be found who could and would teach this school ! Not long after, however, these efforts were renewed, and several schools for girls were in successful operation, with male teachers superintended by the missionaries and their wives. At the close of 1S25, the number of pupils was 75 ; and in August 1826 their report says : — " We now have nine schools for girls attended by 204 pupils. Among these are several daughters of Brahmans, and many others of high caste. They are taught reading, writing and arithmetic ; and commit to memory the Ten Com- mandments and a catechism prepared for them. About So of these girls have learned to write." At the close of 1827, INIiss Cynthia Farrar joined the mission, and engaged in earnest efforts to improve the schools for Hindu girls in Bombay. She labored incessantly for this object, and, considering the strong prejutlices of the natives at that time against female education, 62 MEMORIAL PAPERS. she achieved a wonderful success. In the report of the mission for 1829, it is stated that the number of these schools had been increased, so that there were over 400 girls in attendance, of whom 122 were good readers, and could write a fair, legible hand. In 1832, a public examination of the girls was held, of which the following account was given in a native paper of that time. It first appeared in Guzarati in the Bombay Hurkaru and Wartaman, and the English translation appeared in the Darpaji : — *' Last Thursday, November 29th, there was an examination at the American Mission Chapel in Bhendi Bazar of the schools for Hindu girls. Many European ladies and gentlemen were present, and we also attended. At II o'clock the children were examined in Marathi, which they read fluently. They answered questions promptly, and sang a Christian hymn in a pleasant manner, seldom excelled even by English children. After the examination in reading was con- cluded, the girls' needlework, embroidery, and the stockings they had knitted, were exhibited ; and these appeared equal to work of the same description performed in England. There were children's woollen stockings finer than those made in England. The ladies present praised the girls, and the lady who had taught them. The children having learned so much during the short period of six months, [the needlework, knitting, &c.] every one present felt convinced that they would soon learn to make many other useful things. We forgot to mention above that the handwriting of the girls was so neat as almost to pass for lithography.. A later writer says : — " These schools attracted the attention and received the cordial and efficient support of the highest and best members of the European community. The Governor, the Chief Justice, Members of Council, the Archdeacon (afterwards Bishop,) of the Diocese, and ladies of rank, supported them by their presence at the examinations, and by liberal contributions. In one year Rs. 1,880, and in another Rs. 2,000 were received for the support of these schools. Among the donations was one of Rs. 500 from His Excellency Mountstuart Elphinstone, then Governor of Bombay, and another of Rs. 300 from his successor, Sir John Malcolm." These schools in Bombay were continued in efficient operation for several years. Changed circumstances made it necessary afterwards to reduce the number of them. Miss. Farrar's health failed, and a visit to America became imperative for her. Other laborers coming to the mission found themselves drawn into other spheres of effort. When Miss Farrar returned to India, she went to Ahmednagar, and com- menced the same line of effort there. In 1845 and 1846, it is said in the report, " Miss Farrar has had four girls' schools under her superintendence, containing over 100 pupils." She kept up several of these schools until 1862, the year of her death. Miss Farrar's careful superintendence of her schools, and her persistent personal efforts, often secured a measure of success where others would have failed. The difficulties she encountered were such as would have deterred most ladies, at the outset, from attempting this kind of labor. Owing to the strong prejudice then existing against the educa- tion of girls, there was on the part of parents an utter want of apprecia- tion of the value of the instruction received, and of the importance of regularity in attendance. Hence for any trivial reason the girls might be suddenly withdrawn, and kept at home, or sent to some distant village for a month or a six months' visit. The custom of marrying the girls in child- hood was of itself nearly fatal to any plans for their proper education. The BOARDING SCHOOLS FOR GIRLS. 6^ training under the tongue and hand of the sdsu, (mother-in-law,) was thought more important than the teaching in school ; and before the girl was old enough to receive the full benefit of any course of study, she was often taken out of school, and sent to the home of her husband, which means to the home of his parents. It was chiefly by gaining the love of her pupils, and making it pleasant for them to attend her school, that Miss Farrar could keep them long enough to learn to read, and acquire a little knowledge of that truth which has done so much for women in Christian lands. Yet often did she lament that her lifework bore so little fruit, because the girls were withdrawn from her schools, and remanded to all the evil influences of an idolatrous home before there was time for the truth to gain a firm lodgment in their hearts. Others besides Miss Farrar have felt the above difficulty with regard to this kind of missionary labor. Most of the ladies of the mission at the different stations have kept up one or more such day-schools for Hindu girls. In some places the old prejudice has so far yielded as to allow of the employment of Christian teachers. In such cases we may hope for better results. But to what extent this kind of effort has been helpful in promoting the great end we all seek, the Chrislianization of India, it is impossible to say. Individual instances occur here and there in which the truth learned in childhood, was recalled by a pupil in after years, and proved the very help needed to lead her into the way of life. But aside from these isolated cases, there is reason to believe these schools have been useful as a preparatory work. Who can doubt that they have done much to remove the strong prejudice against the education of women, and thus have prepared the way for other forms of effort which in the early stages of the missionary work in India were impossible. And although in their discouragement these toilers were often ready to say, we " have labored in vain, and spent our strength for nought," yet in the final summing up it may be seen that their labors held an important place in the system of operations for the overthrow of Hinduism. IV. Boarding Schools for Girls. Soon after the first missionaries came to Ahmednagar, their wives began to collect a few native girls into schools ; they taught them to read and write, and also the first elements of Bible truth. At first the prejudice against the education of women was so strong that only a few could be persuaded to send their daughters. Mr. Read writes in 1832-3 : — " Mrs. Read has, with much difficulty, and in the face of continued opposition and prejudice, succeeded in keeping up two girls' schools since the first of April ; and now she has three. The pupils are all small, but several have made very good progress in reading and writing, and have committed to memory a small catechism, the Ten Commandments, prayers, hymns, &c. These schools are supported by the contributions of European ladies residing at the station." A few years later, in order to separate the girls from the evil associa- tions and habits inseparable from living among their Hindu relatives, and to bring them more completely under Christian influences, a few were collected in boarding schools. The fact of their being supported by the mission was a sufficient inducement, in the minds of many parents, to overcome all scruples about placing their daughters under missionary influence. But all those received were from good families, and their 64 MEMORIAL PAPERS. caste feelings were respected for the time ; the object being to conciHate them and their friends by kind treatment. There are still a few native Christian women among us who can remember attending such schools in the bungalow of Mrs. Boggs, or Mrs. Abbott, in 1836 and 1837. In November 1838, it was decided that " one Girls' Boarding School be supported at Ahmednagar, and that this be under the care of Mrs. Ballantine — the number of pupils not to exceed twenty." This was in reality the beginning of the girls' school which has now been continued for 43 years, gradually increasing in numbers from the original twenty to the present 150 pupils. It has been changed from place to place, according as better accommodation was found in one compound or the other, now finding refuge in a chapel, and now in a rest-house, till in this Jubilee year a neat and commodious building has been provid- ed, as it were, a monument of the toil and labor which have already been expended on this School, and an index of the hopes that we cherish for it in years to come. The account which Mr. Ballantine gives of the school in 1840 is as follows : — " Mrs. Ballantine has during the past year spent more than two hours daily in the school, giving instruction ; and for several months two hours more in superintending the girls' sewing. She has been assisted by one native teacher, and since the conversion of the two Brahmans, (Narayan Ramchandra, and his brother Haripunt,) they have devoted much time to instructing the girls. The end we propose to ourselves in all these efforts is the conversion of at least some of them to God. And when we see the impression made on their minds we feel encouraged. Many of the girls often mention incidentally that they pray to God daily, and we believe some of them do so. May He hear their prayers and save them. Should the conversion of any of the children in our boarding schools occur, many of the pupils would probably be taken away. Still, the truth they have learned while here may prove a blessing to them even if removed from us." It is to be borne in mind that these girls were all of Hindu parents. There was then no Christian community from which to collect pupils for such a school. The hope expressed above by Mr. Ballantine in regard to those taken away from the school, has, in some cases at least, been fulfilled. The number of pupils admitted to this Boarding School was gradually increased, till in 1846 there were 40 girls in attendance, or double the number first received. The report for that year says, " a much larger proportion of the pupils than in former years are the children of native Christians, and this proportion we expect to increase from year to year." The record of this school during these early years contains many accounts of girls taken away by their Hindu parents from fear that they might be led to embrace their teacher's religion. If such a tendency should be the occasion of fear, there was no doubt reason for it. The school proved one of the best feeders of the church. The number of Hindu girls became gradually less, as the Christian community increased. It was hard for the teachers after having instructed and led some interest- ing pupils to the door of the church, to see them snatched away by the parents, and carried back to inevitable heathenism. It was hard for the girls also ; even if some of them continued to hold fast the faith, and were "saved so as by fire." For the children of Christian parents there BOARDING SCHOOLS FOR GIRLS. ' 65 was no such ordeal, and the school became more and more largely composed of these. Mrs. Ballantine had charge of it for ten years, till the departure of Mr. Ballantine and family for America in 1849. After they left Mrs. Burgess took charge of it for two or three years, and, in 1852, when Mr. Ballantine returned to India, the school again came under Mrs. Ballantine's care. For another dozen years she laboured for the spiritual good of the pupils in this school, and gathered much fruit. The school was composed largely of the children of Christian parents. During these 12 years the number of pupils gradually increased to over fifty. In looking over the reports carefully, previous to 1865, it appears that over 40 of the girls were received to the communion of the church while studying in the school. This does not include those who united with churches in other places, the home of their parents or elsewhere, soon after leaving the school. These numbers are only occasionally given. In one year it is noted that five of the girls united with the church soon after finishing their studies in the school. After the second departure of Mrs. Ballantine for America in 1865, Mrs. Hazen had charge of the school till the end of 1867. In 1868, it was transferred from the compound, in the centre of the city, (where it had been held for thirty years,) to the Mission premises on the south side of the city. These are in a more quiet part of the town, and the house of worship being in the same compound, it saves the pupils much going back and forth through the streets of the city. I\Irs. Bissell took charge of the school this year, which now had sixty girls in attendance. She sought to systematize more fully the work of the school — arranging the pupils in classes that should succeed each other year after year, and preparing a regular course of study for each year. Mr, Krishnaraw Sangale had been teacher in the school since 1862, and by his efforts had helped much in the discipline and instruction of the pupils. Other teachers had failed, and partly on this account the effort was made to utilize some of the best gra- duates of the school as teachers. By degrees more and more of them were thus emplo)-ed, till nearly all of the instruction was given by these mistresses. When Mr. Krishnaraw, in 187 1, was compelled by ill health to give up his work as teacher, no one was put in his place. The Report says : — " Mrs. Bissell has taught two or three hours a day, a pundit was employed to teach grammar and writing, and the female teachers have done the rest." Speaking of Mr. Krishnaraw's work, the Report says : — " Besides his work in the school, he has prepared two collections of native lyrics, which have been published by the Tract Society, and are very acceptable and useful to the native Christians. These lyrics he teaches the girls of the school, and the students in our other schools, to sing, and thus they are prepared to use them and teach others after they leave the school." When His Excellency Sir Bartle Frere, then Governor of Bombay, visited Ahmednagar in 1863, at his own request he came to see this school. " He expressed himself as especially gratified with the proficiency which the pupils exhibited in Scripture History and Sacred Geography. He was also much interested in their singing, and said that he had not seen a school in this country where singing received so much attention. He regarded this as an important part of education, and an effective means of impressing religious truth on the minds of the natives." As the Christian community in connection with our iMission grew, the school still increased in numbers, and in 1875 one hundred pupils were in attendance. INIiss Ashley took charge of it for one term, hut found the 66 * MEMORIAL PAPERS. burden too much for her strength, and when Mrs. Bissell left for America in 1876, Mrs. R. A. Hume took charge of it. She loved the work, and for three or four years gave herself earnestly to it. They were years of famine and distress in the country, and the care was doubtless greater on this account. In 1879 her health failed, and in the following year the school again came under the care of INIrs. Bissell. In the present year (1881) there have been 150 pupils in attendance ; but the expenses of the school have by no means increased in proportion to the increase in numbers. Many of the pupils are day scholars whose parents Hve in the city, and are in comfortable circumstances. These are not supported by the mission. For many years, also, parents living at a distance, who are in the service of the mission, and others when able, have been required to pay one rupee per month for the support of their daughters while attending the school. Thus they are taught that the duty of educating their children belongs to the parents, and that they should ask the help of the mission only when they are unable to meet the expense. By these means the total cost of the school is much reduced, and the way is prepared for native converts to assume the whole expense of edu- cating their children at the earliest possible date. In order to the full success of a school of this kind, the co-operation of parents must be united to the efforts of teachers and pupils. They should feel the importance of sending their daughters promptly at the commence- ment of a term of study, and of continuing them in regular attendance. But, on the contrary, many of the parents here think it is of no conse- quence if they send their girls a week or two after the school opens, or take them away for a few days visit during the term. And, again, it is thought that a wedding in the family takes the precedence of all other events, and that every other kind of work may be suspended to attend on such an occasion. It is only by a continued firm resistance to such absurd notions that the people are gradually educated to a better under- standing in these matters. It may be hoped that the next generation of native Christians, many of whom will have been educated in our schools, will be prepared to help more intelligently in this work. The following extract from our last year's report will indicate the arrangements made for the supervision of those supported by the mission : — " Those from distant villages do not all board together in one large house. They are grouped in circles of ten or a dozen, living in separate houses in the same compound. Each of these circles is in the charge of some elderly Christian woman, under whose direction, the girls assisting, the household work is perform- ed. Thus industrious habits are encouraged, and the girls are not lifted above the station in life which most of them will occupy after leaving the school. They retain the simple dress of their own people, and are taught, with improved clean- liness and order, to make the best use of the hum.ble means they possess. - " Special attention is given to the religious influence to be exerted upon the pupils. Besides the reading of the Scriptures, with instruction at the daily morn- ing prayers, the girls attend the Sabbath School, and have lessons in the Bible during the week- By frequent exercises in singing they become familiar with the liymns and tunes used in worship by our native Christians. The effort is made to keep constantly before them that the end in studying is to fit themselves for life's duties, and that the end of life is to love and serve their Creator." As we look through the Churches in connection with our mission, we find that a large proportion of the women who now are fulfilling the duties of their position as wives and mothers, or as teachers, received their prepara- BOARDING SCHOOLS FOR GIRLS. 67 tion for work in this school. Many also have gone to be heli)ers in con- nection with other missions. We are thankful that so many of them have proved faithful to their position and are an honor to the school in which they were educated. Their letters show that they often recall with pleasure and i,n-atitudc the days they spent here in study. It would be interesting- to present a complete list of the names of those who have studietl in the school from the first. But, unfortunately, the early lists are not to be found. Many of the names are no longer among the lists of the living on earth. The sum of the numbers in attendance for the 43 years since the school was first opened, as appears from the reports, is about 2,500. Many of these were in the school but a year or two, while others remain- ed five or six years. If we suppose that the average time of attendance for each pupil was four years, over six hundred girls have been educated in the school. Of these about two hundred have been received to the communion of the Church while pursuing their course of study. Many of the P>nglish ladies resident at the station have, from the first, interested themselves in this school. As they became acquainted with those in charge of it, and the work which was done, their s}-mpathy was enlisted, and they w-ere glad to help. The gifts of such ladies have often enabled us to receive additional pupils, and thus extend the usefulness of the school. Some have continued their annual donation for years after they returned to England. The timely assistance of all who have thus aided this part of our work is remembered, and gratefully acknowledged. The Indian Female Normal School and Instruction Society has for several years supported five scholarships in this school. When those educated on the scholarships left the school, the Society was ready to employ them as Bible women, provided they were suitable persons to engage in such work. Several of the graduates have been thus employed by the Society. We have given the history of the school at Ahmednagar more at length, because it has been the principal school of the kind in our mission. But there have been at the other stations both day schools and boarding schools for girls sustained for several years. Afterwards changes in the mission led to their suspension. Mrs. Graves for many years kept a school for girls at ?klahableshwar, where Mr. Graves and his wife continued their labors when unable longer to endure the climate of the plains. The school had at times 40 or 50 pupils in attendance. It was sometimes continued at Mahableshwar even during the rainy season, and in other years it was removed to Satara during the rains. This being the only school there at that early date, (1839,) "the ladies and gentlemen visiting the Hills were much interested in supporting it. Besides other donations they built a substantial school- house at an expense of a thousand rupees." But since the death of INIrs. Graves, no member of the mission has been re- siding permanently at }ilahableshwar, and the school has not been kept up. Mrs. R. W. Hume, in 1840, took charge of a girls' boarding school in Bombay. This was kept up with great care and efficiency for 13 years, till Mr. Hume and family left India in 1854, ]\Iany of the pupils were " received to the church, and afterwards became valuable members of our Christian community. Dr. Anderson says of this school : — "On no part of the missionary operations in Bomb.ay did the blessing of God seem to rest so much as upon Mrs. Hume's boarding school for girls. Eleven pupils were received into the church during ten years, several of whom were in stations of usefulness." 68 MEMORIAL PAPERS. It was a great trial to Mrs. Hume to leave this school when she was called to embark for America with her children and dying husband. There being no lady in our mission at Bombay to take charge of it, the pupils were transferred to boarding schools connected with other missions. V. Theological Instruction. The need of well instructed native evangelists is felt by every missionary going among the heathen. As soon as converts are made, the question is raised, cannot these men be instructed, and become preachers to their countrymen ? The native preacher has many advantages over the mis- sionary in addressing a company of his own p>eople. The language is his mother tongue ; the illustrations and methods of reasoning common among Orientals are familiar to him ; the objections to Chris-tianity, and the difficulties in the way of embracing it he has himself felt, and knows how they were met and overcome in his own mind. If, in addition to all these natural advantages, he possesses a good knowledge of Scripture, and is endowed with the spirit of wisdom and the love of Christ, he will possess much greater power, as a preacher, than the foreigner. The want of such helpers in their work led the missionaries to form a class of the early converts, and instruct them in the leading truths of Christianity. The need of pastors was not felt till a later day, when native churches had been organized. Of the young men first instructed, two were examined and licensed to preach the gospel in March 1848. Seven and a half years elapsed before another candidate appeared. Two years later there were two more ; meanwhile there had been fifteen native churches organized in the districts occupied by the mission. It was felt that we were not doing enough to prepare pastors for these churches. The action of the mission at this juncture, is indicated in the following extract from our Report for i860, written by Mr. Ballantine : — " The Mission at its meeting in October 1859, decided that a class of native assistants should be formed, men of tried character and of some experience in the work of giving religious instruction, and that they should pursue a course of study at Ahmednagar in order to fit them to become preachers of the gospel, and finally pastors in the case of those who may prove acceptable to the Churches. They were to study six or seven months of the year, and spend the rest of the time in preaching or teaching in the villages. The class met at Ahmednagar on the 1st of May, and pursued the studies laid out for them, till November. The young men are ten in number ; (afterwards seven only.) While in Ahmednagar they are required to go out every alternate Sabbath to some near village to preach to the people. They are sent out two and two, or one of them accompanies a missionary." Then follows an account of their studies, including scientific branches. History, Exegesis of Scripture, and lectures in Doctrinal Theology. Mr. Ballantine adds ; " The Providence of God seems to point to the necessity of raising up pastors for the churches which are rising around us. We should like to give them a much better education than we can in the short time which is allotted \o this work. But with the education which they receive here, they will be far in advance of the members of the churches they are to serve, and we have strong hopes that they will become good pastors." After this class had completed its course of study, and the men had gone out to their work, another class of seven was assembled. Others followed in due time. The names of the members of the several classes which have received instruction up to the present time, their present location, work, &c., are given in the following table : — THEOLOGICAL LN'STRUCTION. 69 p V Ul to 3 4) (S u (0 4) '1 1 b tt> O 11 "^ •^ 4J ^ *=< .„ a rt .Si ^ z o w E < C •- -a — e >s *, CJ U w c/j (3 O O O <-> :5 m U d. CU x-^ -c'S 1- < -2^ ^!^ rt 3 nJ CU rt v- i:; OS o -a "55 « O. ^ d< CO n! ^^ .CI : a! ^c3 : Oh j= ; vo ■5 - .U •U ^O 'J-' ^ >-* Q Z A « °° td Di M Cti I. ^ -= -•-* «^^ /-n tsu H H ^ ri c & ,_ CO ■^3 ^ .„ ^ d rt rt 1) E :=, q:; w > s '^ ^ VO c — 00 i> m tn CQ CQ 0: = 70 Ml'.MiJKlAL rAlM'KS. j= j= . . ^ *: . 14-, ■*- 4-; 4<: c •c 5 u D b (- x -Q 2 . i Set; 'o 1 Q 0/} 1^ .S '2 ,C ".£3 w 0) c ■a ^ 1 00 c -a E < - ■cii :; en ^ in •a rt ^ -.S 15 T3 m rt 'c astor in Bom it, and Inspect mednagar D Sholapur. 5t at Khokar 3t at WSi. ;t and Inspect imednagar D c^ 15 rt 15 15 15 "S % 15 15 "i -7; S a. £ (i ■- -^ -y •- -i: •- -5 v^'oj < " OJ ni n! a > u i^ X > nJ > > > (1. c2 cS a. Dh W CU Di Cu Wcu 0^ w < W CU w w w 'o "o 1- '3 x: >-< o o 3 fe' -^ 43 CJ -^ -^ U CJ u c _o 15 c O 01 Q t^ O t^ 1J ''I vo V vo Q i* ni 1 g c vrt 00" tJ '0 l-< ,•_ a, en > -° : c ^ : C CO ' — ' • N CO . CO • >-. ^4 ?5 'd o; ec. 26th X Church at ec.6th 1867, at Kendal ay 4th 1S74, at Satara. ec 13th i: Church at ec. 24th I Church at ec. 5th 1872, at Belapui in. 1st 1874, at Sholapi ily 1876, P (Loni) Pai ec. 28th I Church at 3 C ni 1 — 1 Q Q P § Q Q Q ^ — ' Q 6 3 VO m fO c 00 = ; = = - 00 :; 00 00 _ „ „ . - CO - _ „ - « u *-> *-* NH ^ to ; « 1n 'O _ o ro o „ ^ .. U „ Q o ' ■• "Z " " - - ' 4J 'o S Si O - .!2 rt ►^ ? — > ■^ j^-^ c vcs j3 NS3 rs ^ 3 aj jr a, "J >- o § n K > • c/- xa < !/) Di moia C HCQ oa "2 Si S E .•£ i= :T{ff'^ ^T[^ qr^^ ^Nff qr 3T?ff^?'t^ Iff sq-?firT f rfr ? sTJT'rr Trm^ qr^^ ^r^ €t ?rr^ frrf ^rrfr ^ttft bt^t- g^w f^^f ^fff ?qT^ ir^fr fr?Tr II 3Trf^ Frr^rr^ ^r^ tr^ Trr^ ^r^^ ^^fr^T sTfr- ^ ffrff fr^^ f?Tr% ^^- ^^q-R^ToB- zT^^\ fT?rr 11 ^rrpr ^q- 57^;ff q-3^ ^rrs^ II 3Tff3r w ^^ ^ ^ rrr?^ T^ ^rf^rff 'Tr'^ q'f^wF 5Trr'^ ?^?5r ffFrr 11 ^rrfq^r- q-^ #[s- ^r %"?5- arrFT Trrr ^rRT HFJTT^HT" TTftFT II 1" srr^riTiT ^qrr ^^^^ ^r q-r%^ ^r^ ^ qr 3Tjfr% sn^i^ 3Tr^ f :'^ %pTfr 11 w^- q^ ^ ■■ \v— \^. jwr^^r ^qr^r^ sit ^r"^l rt- 3fft qirj ?^r5T Rr?n: ^ft^ 5|"ft ^T'^^T :3:=5r %s- 3^-07 SFT?q 3Tfl". II 'TT^rR ^f %r5T ^f ?qT^ arrq'rJT ^- 3Tf?r q-tj ?^^ f^r?rr sft^ ^fR qr^r^ f^cr 11 ^Nr q'rj ?q[^5i^frf5 ^T ^^^^ r5T3TiTff ^^ ^[oft iT^ ^it?r ?^ f r?Tr ; ^ \ 3Tn'&r ?^ 14^- ^r^r^r ^str^::^ ;^ =gx q^ ^^■[^r 3Tfq*^ qr^- H"ut arwl" q" ?qrr5T qr^. \^ ^rri'^ ^ttr^r^ cfi;5T ^pTrrT 3T?riTf ^R ^[m ^(sr qr ^^T sT^rirq" ^ ?^^^ ^r^f f^r^rrr^ ^rr^ ?^::?r qrfl^. ^, f ^qr sra-rcRr, irsfq-r ^^ ^iT, arrpr c^r^rnr^R- 3Tfq^=^ ^?r^ 3fq- ^\^\r[ rr^ 5Tw»T ?^?5T qr^Yq'. ^f rr^Tt^ wq" ^=^ %w rr^ ^ # ^r7 it^fl- ^f^^ r^['^ ^[^ fr^ ^'^ rn: ^^[ ^r ^^ sfTrrqr ^rqrl' ^rm" %?^ qff, ^^"^ ^rrqi^rr q-f - wrTr ^ fl^rr, ^TRTrs'r ^7 % ^iff ?^qr f^PMT^ ^fttfr ?qRr ^RT f [3: ^ rn: ^^i ^ 5Fr 3T=^rqr srfW'^^TnTr^r mti, rfr ^^r^ ^iir'^ ^^R- THE MARATHI BIBLE. 91 Jfr^rfl" (^r^: ^iTT? 'TT^ ^rTr% Tf?rt?r 3T%^ ^ arr- j^f^ ^f mn^f p-TR" ^r^^ ^j^ft^ ^Rrpff nTRr% ^n^ t ^ 5==^t' ^ 3Tr?rr c ^rr- ^r?rTR[^fr7 Tq-ffr qr^r ^r% ^i^Rr=r ^^^ Tr^f^ ^?5- 3T^^ irriff ^-rfr ifr ?fjT sTT'^qro" I" w^ 3TrT?J 5^w if^f f ^ f f^fw J^ flirn"- ^^R ^1^ STrr^" ^^-T 'Tt 3Tf| ^^^ sfFt J^^ ^7 BTTT^^Jn^ ^fW ^^ 11 3TiT'5r ^r^" HTrt" sTRrrr 11 m- 5Tr^ ^*; 1 1 W ^^^ ^"^^r ^rqr^^ #'^3rr:3-^H^'^ 11 q^ \v: <\— ■^«. HT ^q" *rrf^ ^rtr qf^^?^ nt R'STW f^^FT II ^(rT? Jft HT ^^m 'i^ 5m" 3TIT '^^ Fit ^r 5?rr^ ^?r ^rf r. |i ft- ^^ 5f [t gpTj^ ^^ arri- ^fr ^. -^ ^?^ ^qr^^^ qricT ^p" ?^?qr 3T[>?r; H^r-Hi Frr J^r FT^r^ hjt't- sTFTr Ff?Trr ^rrRrrfr ^f^'r. %H, ^ 'fr 3Tff ^^ HT^r- ^iTf? fj^rw ?T3:^ ^nt. "^ Frrfr, t^t mz arr^nr ^^ 3Tr?. TpT^^ sT[FqrwrTT ^WFTf i?riTr ^ rfr^ ^frft- fT?^ sTTf FT. ■» t cTrg" yqrrrr ^q" mr^[ ^rr- qr^r^rr rrr q'^r^-T^ §Tq% gj%^ sTTFifr FT?^ ?qT ^r^7 fSTTFT ^fZ- ^^ ^rT. va iff H-?5T?T W" 1'^ ^3;^ %f?^'r, 3Trq^ ^"rr H§rra" ^(fr, srt ^^ ^^ hW ^T jsrw ^FT mti. H^^ 3TFr:^rr^ ^f^^ t^ ^ ^^- 92 MEMORIAL PAPERS- The following is the first of the above passages, transferred, verhoAim, from the " Kunkuna" New Testament, which was pubHshed at Serampur in i8i8. The chapter ia divided into verses differently from the others, so that the same passage, instead of being from the 7th to the isth verses, is found in the 12th — 19th verses. f RT^-rff 3Twf^ ^w ^=?Tr 1" 3TR-TT??r ??ifrrt ^itw^ ^rw jrpt^ ^tf q-rt^ ^\^ ^r^r HTnt^ ^f^q- sfspTRr srrfr ^rlr ^^j rrr% ^R%[t h-jt^"^ rs" f^^rr %rf^ ^% ^f- ^\m^ ^^ #r^r i srr^^r q"fr% ^^ ^rr^r rrft stft^f 3Trq"?^r H^"r ^^r rfftf?r rr^?^ fTmTrs- 3Tr^rmT#rit ^-q"f j ^ ^^rf^w ^rit ipFt^r ^f^g jh^ 3T[c[^rPRTi'tit art? III. THE AMERICAN MISSION PRESS. 1. Establishment of the Press.— The Mission Press was established near the close of" 1 8 16. It was found to be a necessity, to enable the Missionaries to carry on their operations with any degree of efficiency. At that time there were no means in Bombay, nor on this side of India- for printing the Scriptures, or school-books or tracts, in the Marathi language. The object of the Missionaries at first was to print only what was required for their c^vn use. Their operations commenced with a single wooden press, and they had only a single fount of Marathi type, which they had obtained from Calcutta. There was at first no intention of having- any English department in the office. But it was foand that the Mission would sometimes have work to be done for its own use in English, and that other Missions and Societies would also wish to have English work done for them. It was found, also, that the superintendence required for doing work in the native langi:ages could easily be extended to English work, and it was therefore determined to add an English department to the office. The establishment was afterwards enlarged from time to time, in order to meet the demands that were made upon it^ 2. Superintendents of the Press —The Press, which was obtained in 1816, was made available to the Mission by the arrival of Rev. Horatio Bardwell on the !st of November of that year. He had learned the art of printing, and for this reason had been sent to Bombay instead of to Ceylon, where he had been previously designated. As soon as he had gained sufficient knowledge of the Marathi alphabet and language, the wooden press was set at work, and, on the loth of March, 18 1 7, a Scripture tract of eight pages was printed. This is supposed ta have been the first Christian tract ever printed in the Marathi language. Dxiring that year, also the Gospel of Matthew, and a Harmony of the THE AMERICAN MISSION' TRESS. 93 Gospels were printed. Mr. Bardwell remained in charge of liie Press until near the beginning of 1821, when faihng health compelled him to return to America. Mr. Newell then took charge of the Press for a few months, until the arrival of Mr. Garrett, a professional printer, May 9th, 1821. The following list will show who were in charge of the Press from the time of its establishment, in 18 17, to the time when it was given up in 1856 :— Rev. Horatio Bardwell 1817 1820 Rev. Samuel Newell 1821 Mayi82i Mr. James Garrett May i8_M 1831 Rev. Cyrus Stone 1831 1833 Mr. Wm, C. Sampson Jan. 1834 Oct. 1835 Mr. Elijah A. Webster Oct. 1835 1842 Rev. D. O. Allen, D.D. 1842 1850 Rev. S. B. Fairbank 1850 1855 Rev. A. Hazen 1855 1856 3. Growth of the Establishuient.— The little wooden press, and the single fount of Marathi type, could not long meet the demands that were made upon them. It became a necessity to add more presses and more types, not only in INIarathi, but also English, Guzarati and Hindustani. These were added from time to time as occasion required, until, in 1844, it was reported that the establishment contained " materials for printing to any extent required, in English, Sanskrit, Marathi, Guzarati, Hindustani, Persian, Arabic, Zend and Pelvhi, besides several small founts of other kinds of type to be used in printing extracts, quotations, criticisms, &c." A lithographic press was obtained, and a bindery was added, which was of suflicient extent to bind all the books printed in the office. A type foundery was also established, in which nearly all the types used in the office were made. When in full working order the establishment employ- ed about 125 men and boys. These generally attended the INIarathi Sabbath services, and there was a short exercise of reading the Scripture and prayer at the opening of the press every day, just after the roll was called. The following inventory of the principal stock was prepared by Rev. S. B. Fairbank in 1854. He says : — " The Establishment contains 7 Hand Presses, i Lithographic Press, i Emboss- ing Press, 2 Standing Presses, (for smoothing the printed paper,) 2 Cutting Machines, (for trimming the edges of books,) 7 Furnaces and other Foundery apparatus. It possesses the moulds and matrices for casting three founts of English type, of the sizes called Small Pica, Long Primer and Bourgeois ; the moulds, punches, and matrices for 7 Marathi founts, Balbodh character, I Marathi fount Modi character, 3 Guzarati founts, and one Zend fount. It has two small founts for printing Hindustani. The above founts enable us also to print Sindhi, Hindi, Sanskrit, Persian and Arabic. It has a fount of Music type. It has English type of various kinds, plain and fancy, sufficient for carrying on job printing to the extent that one proof-reader can manage." 4. Introduction of Type Pounding.— No attempt was made to introduce type founding for many years after the Press was established. In 1825, a new fount of Marathi type was obtained from Calcutta, and this was probably the fount that was used in printing the New Testament 94 MEMORIAL PAPERS. of 1 830- The history of the introduction of type founding extends back several years before the first types were actually cast. An East Indian lad, Thomas Graham by name, was living with Mr. Hall for some time, and was employed in daily visiting the INIarathi schools. He accompa- nied Mr. Hall on his last tour, in the vicinity of Nasik, and was with him when he died. Young Graham afterwards lived with Mr. Graves, and was employed about the Printing Press, For a time he was the Bellows- boy in the Blacksmiths' shop, where the necessary repairs for the Press were made, but this did not continue very long. He was a very observant lad, and possessed the imitative and inventive faculties in an unusual degree. Seeing this, Mr. Graves suggested to him that he should try his hand at cutting punches for a new Marathi fount of type, IMr. Graves could give him no instruction as to how the punches should be made. He only knew that the letters were cut on the end of a piece of steel. Graham resolved to try, and taking some type for a pattern he attempted to imitate it. He struggled hard and was determined not to give it up until he succeeded. It took him a full week to make his first letter, which was a plain English T. But the experience of that week taught him how to do the work, and further practice added to his skill. Soon after he cut a whole fount of several hundred punches. This was done before Mr. Graves went to America in October 1832. Mr. Graves took the punches with him in order to have matrices and moulds made for casting the type. But on his return voyage to India, in 1833, the whole fount of punches was completely destroyed by rust. Nothing further was done in this direction for some time. While Mr. Sampson was in charge of the Press it was very much enlarged, and Mr. Graham knowing what an advantage it would be for them to make their own type, suggested to ]\Ir. Sampson that he should send for the necessary moulds and other tools for that purpose. He was himself ready to undertake the cutting of the punches. This suggestion was favorably considered, and Mr. Sampson accordingly wrote to America in regard to it. Soon after Mr. Webster was sent out (arrived October 11, 1835,) to take charge of the Press, and he brought with him all the plant and appliances for the proposed type-foundery. Mr. Graham cut the punches, and Mr. Webster made the matrices and moulds. The first fount was cast and brought into use in 1836, and it was a great improvement on the founts that had been previously in use. In cutting the Marathi founts Mr. Graham considerably reduced the number of double letters, by making half- letters, or sections of letters. This was also done in the Guzarati founts. These founts are in use up to the present time. 5. Improvement in Type-— The greatest improvement which Mr. Graham and Mr, W^ebster made in their new founts of type was in reducing the size of the letters and giving them a more attractive Jorm. This was so apparent that it soon began to attract the attention of all who had occasion to use it. The Report of the Bible Society for 1842 says : — " It is here just that the Society should be made aware of the great benefits which have resulted from the attention which the American Mission Press has constantly and skilfully directed to typographical improvements in printing ver- nacular languages ; in both of which (Marathi and Guzarati,) they have had remarkable success, considerably reducing the size of the types, without any loss of clearness, or injury to its distinctive character. To those unacquainted with the subject, this may appear to be a subject of very sincere congratulation, but THE AMERICAN MISSION PRESS. 95 when they shall learn that it reduces the cost of printing nearly one-half, that it renders the volume more portable and therefore more acceptable, and has other obvious advantages, the immense importance of these improvements, the result of their care and skill, will appear in the fact that it just doubles the Society's means of usefulness, doubles the number of Bibles, doubles the seed which it is their privilege to sow. More need not be said to show the value of such diligence, nor the fitting acknowledgments which are due." 6. Profits of the Press.— After the .successful introduction of the type founder}', as just described, the operations of the Press were greatly enlarged. It was able to turn out a larger amount of work, and that much more rapidly than it had ever done before. For many years there was no other Press in Bombay that could compete with it. Under the manage- ment of Dr. Allen it was brought to such a high state of efTiciency that its profits were sufficient for several years to meet the entire expenses of the Mission in Bombay. In eight years previous to 1853 it had realized a profit of Rs. 93,000. This profit was mainly, if not entirely, derived from job printing. Besides the printing done for profit, the Press had done all the printing of the Mission since its establishment, and for many years had done all the printing of the Bombay Bible and Tract Societies. The whole amount of work turned out by the Press from first to last, was about 1 36,000,000 pages. Objections have sometimes been made against INIissions having print- ing establishments, as partaking too much of a secular character, and requiring care and time for their superintendence. These objections were referred to in the Mission Report of 1844, as follows : — " It is necessary that Missionaries have the Scriptures, Tracts and School-books in the language of the people for whose spiritual good they are labouring. In some places these. can be procured in no other way than by printing them. Such were the circumstances of the first Mission in Bombay. And when this exigency has ceased, from the native population having acquired some knowledge and skill in printing. Missionary printing establishments are still desirable, if not necessary, in order to a due regard to the economy and efficiency of Missionary operations. Such establishments should be devoted as far as practicable to the Missionary cause generally, and the charge for work for different Missions and religious and benevolent Societies, which are auxiliary to the Missionary cause, should be no more than is necessary to cover all the expenses of the establish- ment. On this principle our Press has always been carried on, and whatever profits have resulted from any kind of work, have always been appropriated towards the expenses of the Mission." 7. Reasons for giving up the Press.— The important posi- tion which the Press had gained, made it a means of exerting a very wide Christian influence in Western India. But there were dangers connected with it as a Mission agency. It involved heavy responsibilities. There was a centralizing power in it that needed to be guarded against. There was danger of its absorbing too much INIissionary labour ; of its " employing young members of the church at a trade, who might else be useful as teachers or catechists,'" and " of its collecting those who would be more influential if left in their own villages." INIoreover, there was no longer a need of maintaining such an establishment. Other presses had become so numerous in Bombay that the work of the INIission could be easily done elsewhere. And it being the usage of the Board not to be encumbered with such establishments, except where they are a necessity, it was resolved, at the time when the Deputation from the Board visited 9^ MEMORIAL PAPERS. the Mission in December 1854, that the establishment should be given up. Accordingly the English Department was sold in 1855, and three years later the Vernacular Department was also sold. IV. GENERAL LITERATURE. 1. The Growth of Vernacular Literature.— With the whole wide field of Christian literature before them, and nothing whatever yet made ready to their hand, our first Missionaries must have felt that an immense work was placed before them, only the barest beginnings of which they would be able to accomplish by their personal labor. It would be impossible for them to exercise much choice in regard to their literary work for a long series of years. The most imperative wants would be felt by them, and all their energies would be exerted to supply those wants. The most pressing want was that of the sacred Scriptures in Marathi, and we have already seen what they did in the way of Bible translation. They also felt the need of some Marathi tracts to distribute after their preaching services, and we find that Mr. Gordon Hall, as early as 18 1 5, had " prepared several tracts." These must have been copied by hand, as it was two years before the Printing Press was established. The first Christian tract that was printed in the INIarathi language was " A Scripture Tract," probably one of those prepared by Gordon Hall. It consisted of eight pages, and was issued from the Press on the loth of March 1817. The edition consisted of 1500 copies. This was the beginning of Marathi Christian literature. Thus our Missionaries en- deavoured to supply the most imperative of the wants that pressed upon them from time to time. Their successors, during the period of more than sixty years, to the present time, have been diligently engaged in doing very much the same thing. They have endeavoured to meet the wants which seemed most imperative for the time being, with the best supply that was possible. But it has been only to see still other, and perhaps greater wants, rise up before them, to demand a new expenditure of wisely directed energy. The productive facilities have immensely increased since the time of Gordon Hall, and a broad foundation of Christian literature has been laid. The work that has been done is invaluable, but still it is as the vigorous young seedling, which requires yet many a year of growth and development, before it can become the wide-spreading and sturdy oak. As the Christian Church and commu- nity increases, it develops new wants in every department of literature, which still require all its available resources to supply. 2. School-BOOkS- — During the latter part of the year 1815, our Missionaries established their first school in Bombay. This was done under very great difficulties, arising not only from the opposition of Government, and the fears, and indifference of the people, but also from the want of all the appliances which seem to us so essential. Numerous other schools were afterwards established, and it became a necessity that they should supply them with something in the way of books. Hence we find among the earliest publications of the Mission a number of books prepared for the the use of schools. There were Primers, Reading Books, Catechisms and Hymn Books. Incomplete and imperfect though they were, they answered their purpose for a time, and then were GENERAL LITERATURE. 97 revised, or gave place to others of a superior quality. An Octavo of 80 pages on the " Elements of Astronomy and Geography," with plates, was published in 1824, and afterwards went through several editions, one as late as 1835, and then dropped out of sight. Several Aritlimetics have been prepared at different times, each serving its day and then giving place to another. That prepared by Mr. Abbott in 1837, ^^ three parts, was much longer-lived than any other, being in use for nearly forty years. Four editions of it were published by the Mission, and it afterwards formed the basis of a later edition published in 1873 by the Presbyterian Mission at Kolapur, It was superseded by a smaller work prepared by Dr. Fairbank, and published in two parts, the first part being issued in 1876. A translation of Colburn's Intellectual' Arithmetic has been the standard in that department since 1840. We find Geographies of several kinds, and Grammars, both English and Marathi, 7"here are Scripture Selections, for schools, Topical Questions on the Scripture, Catechisms of various kinds, and a Treatise on Logic. There is a work on Natural Philosophy, and one on Anatomy. It has alwa}S been the aim of the Mission to provide the best books possible for its schools, and it has from the first always insisted that the Reading Books used in the schools should be of a strictly religious character. The " Evangelist and Reporter," published in Bombay, in its issue for June 1837, says : — " Our American friends are very guarded as to the character of the books in the schools. In all their efforts in the cause of education they have one great aim, viz., to ' raise the native population from their state of ignorance, to remove those prejudices which keep them morally and intellectually degraded, and, above all, to make them acquainted with Christianity, so that they may feel the force of its great truths on their hearts and become wise unto salvation. With this view the books used for reading in all the schools, are the Scriptures and religious works, and no book not approved by the Mission is allowed to be used, or to be kept in the school.' " 3. The First Book for Children.— An unpretending little book, caUed The First Book for Children, seems to demand our special attention. It is now published by the Bombay Tract Society, and has reached its fiftieth edition, as issued by them. Including the various editions that have been published by other Societies it is probable that well nigh half a million copies have been issued. Its present form is that of a i6mo. of 44 pages, but when it first made its appearance it was but a i6mo. of 16 pages. It contained only the si.x lessons which in the present edition are included between the 17th and 37th pages. I have examined samples of twelve of the earlier editions, with reference to, this Paper; viz , One published by the Scottish Mission at Bankote in 1828, another published by the same Mission in 1829, the Tract Society's 1st edition 183O, 2nd edition 1S31, 3rd edition 1832, 4th edition 1833, 5th edition 1S34, and 6th edition 1835, two editions by the American Mission dated 1835 and 1844, two other editions by the Mission 1837 ^"^1 1S41, having the te.xt in both Balbodh and Modi on opposite pages, and an edition by the Tract Society in both Balbodh and Modi, published in 1844. It has been publicly stated that this little book was originally prepared by Dr. Stevenson, of the Scottish Mission, and that it was put into its present attractive form by Rev. R. W. Hume, of the American Mission. My investigation of the subject, however, has led me to think that it was 13 98 MEMORIAL PAPERS. prepared by the American Missionaries and published by them in 1818, six years or more before Dr. Stevenson arrived in India. Copies of the earliest (supposed) editions would settle the question beyond dispute, but unfortunately they are wanting. The reasons for my supposition that it was prepared by Messrs. Hall and Newell are therefore the following : — 1. The earlier books of the ^Mission were numbered in a regular series. The copy before me in Balbodh and Modi is distinctly marked "No. 2, Am. Mission Series." " 6//2 Edi/ion." No. 8 of the Am. Mission Series was "A Summary of Scripture Doctrine," and was published in 1820, and others followed, until, in 1833, the series numbered 30 different tracts. A^o. 2 must therefore have been published previous to 1820. 2. In a list of publications of the American Mission Press, prepared by the Superin- tendent in 1854, from the records of the Press, this book is noted as having been first printed in 18 18. 3. A list of Mission publications was published in the Dnyanodaya for 1849, under the editorship t»f Mr. Hume. The list includes this book, anJ the editor states that with the exception of four or five specified books all in the list were prepared by the American INIissionaries. It is more than doubtful, also, whether the principal enlargement of the original work, w^as made by Mr. Hume. Of the two editions published in 1844, which lie before me, the American Mission edition contains only the original six lessons, while the Tract Society's edition is enlarged by the addition of the alphabet, " bara- kadya," and double letters, which were placed at the beginning of the book. This was a year before Mr. Hume became Secretary of the Tract Society, and if the changes had originated with him, they would probably have appeared first in the Am. Mission edition. It is likely therefore that the additions above mentioned were made by others, perhaps Dr. Wilson, while the further additions of several pages of words in columns, the Ten Co7ntnandments, Lord's Prayer, and numerical figures, which complete the work as at present published, may have been made by Mr. Hume.* But aside from its authorship, this little book has been a most useful one. Rev. Narayen Sheshadri says of it, " It is a body of divinity for children." The following incidents are taken from our Mission Reports. In 1849, Mr. Munger says : — " On entering a small village, some 30 miles to the south-east of Ahmednagar, I inquired of the Patil, ' Do you ever hear the word of God in this place ?' He replied, ' Yes.' Thinking he had in mind the Kathas of the Brahmans, I repeated the "question, emphasizing the expression the word of God. He said, 'Yes, the word of God,' And then to my inquiry, who is your teacher, he said, ' A Marawadi has a book which he reads to us on Sundays.' A goodly number had now come together in the temple of Maruti, and I spoke to them of the worship of God, and salvation from sin. I was frequently interrupted by the young man, the Marawadi, saying to the people, ' These are the things that I have been reading from the book.' This book was the ' First Book for Children,' which he had obtained at Ahmednagar." * Since this paragraph was written I have received from Rev, Wm. Wood, mw in America, a printed list of some of the earlier puulications of the Mission, giving also the names of(Authors, Translators, &c. The list is without date, but was evidently printed sometime about 1841 ot 1842. No book of later date than 1841 is included in it. This list gives " "The First Bonk far Children," as prepared by " Mr. Hall and Dr. Stevenson." This would seem to settle the question that the original work, whatever that may have been, was prepared by Mr. Hall, (who died in 1826,) and that Or. Stevenson fwho arrived in 1824,) revised It, and perhaps enlarged it to the i6mo pp. 16, which was published in Bankote in 1838. GENERAL LITERATURE. 99 In 1864, it was reported that a man in Bombay fell sick and went to the Hospital. There he found a copy of the " First Book for Children," from which he gained his first knowledge of Christianity. He afterwards accepted the truth and was received to the Church. 4. Tracts and Books. — The Mission has done much in the . way of preparing tracts anil books in the iMarathi language. These publications cover a wide range of subjects, and have been adapted to the wants of a growing Christian church, as well as of the heathen popula- tion. Some have been translations from the best English works, and some have been original in the IMarathi. The great aim has been to present the Gospel in its simplicity and purity to those who knew little or nothing of its essential character. This was sometimes done in simple narrative form, sometimes illustrated in biography, and sometimes particular doctrines were presented and explained. The character of God was exhibited as manifested by the Lord Jesus Christ, his love and compassion, his hatred of sin, the wrath to come, and sinners were pointed to the true remedy. Christian duty in its various aspects has been enforced, in addresses to Christians, to mothers, to young men, to children, and the truths of Natural Religion have been embodied in interesting and attractive forms. It cannot be supposed that of so many different works on so many different subjects, all would be of permanent value, or would continue in use for a great length of time. While some have not survived their first editions, very many have been in constant use down to the present time. Many of the earlier publications of the Mission have come down through various editions, and different forms, and are among our most useful tracts to-day. Of such we might mention the "Summary of Scripture Doctrine," 182O, " The Three Worlds," by Gordon Hall, 1820, "The Wrath to Come," by Gordon Hall, 1825, " Good Tidings," by Samuel Newell, 1825, " True Remedy for Sinners," by Rev. C. Stone, 1833, and " Compendium of the Bible." by Dr. Allen, 1834, Those prepared in later years have taken a wider range of subjects, and have been perhaps more carefully and elaborately prepared. Some have been more technical in their character, as " The Theological Class Book," bv Rev. R. V. INIodak, 1S57, "The Bible Baptist," by Rev. H. Ballantine, 1862, and "The Church Polity of the New Testament," translated in an abridged form during the present year by Rev. R. A. Hume, and now nearly ready for the Press. Of scientific works the two largest are an " Anatomy, Human and Comparative," by Rev. H. J. Bruce, 1878, and an Astronomy by the same author, now in manuscript, and nearly ready for the Press. A list of the publications of the Mission from the beginning to the present time, so far as they can now be known, will be appended to this section of this Paper. It is to be regretted that the names of the authors, or translators, have in so many instances been lost. 5. Relations to the Bombay Tract Society.— The list of publications of the American Mission does not fully represent the literary labors of the American Missionaries. The most intimate relations have always e.'cisted between the Tract Society and the Mission, and many works prepared by the ^Missionaries have b?en made over directly to the Societv for pulMica'tion. The Bombay Tract Society was organized lOa MEMORIAL PAPERS. on the lOth of December 1837. As early as 1824, the Secretary of [he Religious Tract Society wrote to the American Missionaries in Bombay, urging the expediency of forming an Auxiliary Tract Society in that place. At the meeting above mentioned, Rev.D. O. Allen, of the American Mission, who had then been only a fortnight in the country, was chosen Secretary, and he continued to act as Secretary for five years. Others of our Mission have acted as Secretary of the Tract Society at different times, and have thus bad the principal management of its affairs for the time being. The following is the list, from the beginning to the present time : — Rev. D. a Allen J827 ' 1832. Rev. R. W. Hume 1845 Sept. 1854. Rev. S. B. Fairbank Sept. 1854 ...... Dec. 1854. Rev. Geo. Bo wen Jan. 1855 Mar. 1874. Rev. C.W.Park Mar. 1874 1877, Mr. Bbwen was a member of the Mission at the time of his taking this affice, but within a year from that time h'e resigned his connection with the American Board. Several important princip^Ies in regard to the making of vernacular books, and the methods of their distribution, were developed by our Missionaries, especially Rev. R. W. Hume, in connection with the Tract Society, and they will therefore be noticed m this place. 6. Tb0 Style of Tracts. — The earlier publications of the Society were mostly lithographed, and were put up in a very unattractive style. As late as 1&4S, of the fifteen Marathi tracts published, ten were lithographed, and only five printed from types. The covers were gene- rally of unlettered, coloured paper, sometimes of one uniform color, and sometimes of paper figured in the style of cheap paper-hangings. Rev, R. W. Hume during the first year of his secretaryship brought this matter before the Society, and urged a reform in regard to the style of its pub- lications- In 184S he wrote an earnest appeal in behalf of a more attractive and durable style of tracts and books. He says ; — " In my opinion the usefulness of this Society has been very materially dimi- nished by an unwise economy in the manner of getting up its tracts. They have not generally been attractive in their appearance, nor put up in a strong, durable manner. The effect is that such tracts are lightly esteemed, and are not likely to be preserved for any great length of time. Tracts which now last but for a day, and which are read but once, if indeed read at all, would often be carefully preserved for years, and be read by different individuals, were they put up in a proper manner." * * * In 1847, this matter is again brought before the Society by a letter from Mr. Hume, who urges that its publications be gotten up in a more attractive style. He says : — " I am glad to acknowledge that there has been of late a considerable improve- ment in this respect. There is, however, in my opinion much to be desired. A neat pretty book will be prized without reference to its contents, and will generally be far more read and regarded, than if it had made its appearance in a less attractive form." The appeals of Mr. Hume and others on this subject accomplished the desired object, and, in 1853, the Society is able to report as follows : — GENERAL LITERATURE. lOI " One reason, doubtless, why the publications of this Society are so popular, is, that instead of the dirty, badly got-up lithographs, they are now neatly printed, with pretty covers, and are often illustrated with appropriate cuts. The price is printed upon them, and it is understood among the people, that this price is to be, at all events, adhered to. It is evident that the publications are valued by those who have purchased them ; they come before the people as possessing an intrinsic value, hence they are purchased and carefully preserved, or perhaps re-sold to others.'' 7. Distribution of Tracts by Sale.— For many years the publications of the Tract Society and of the different Missions, were distributed gratuitously to those who were able to read them. This was supposed to be the only feasible way of getting them into circulation. Mr. Hume seems to have been the first one to adopt the prniciple that distribution by sale would be far more desirable every way. About the year 1845 he was on a tour on the main land to the north-east of Bombay. In the village of Bhcwndi, near Kalyan, he preached according to his usual custom, and then gave away as many tracts as he thought advisable under the circumstances. Tlicir value was perhaps one rupee and a half. The people still crowded around him eager to receive more tracts, but he refused to give them any more. They then offered to duy them, and Mr. Hume at once sold them about six rupees worth. From that day he became a zealous advocate of the selling system, and it was, as Dr. Murdoch says, " chiefly through his personal influence and energy that it was adopted throughout the Presidency." But a great change like this requires time for its adoption, and, in 1847, we find Mr. Hume strongly urging the Society to put its tracts into _ circulation by sale, rather than by gratuitous distribution. He and other members of the Mission had previously adopted this plan in regard to the publications of the ^Mission, and in the year 1847 they had sold 2,500 copies of tracts and portions of Scripture, for which they had received more than two hundred rupees. A room was hired in the heart of the city, and a regular Book-store was kept, where tracts and Scriptures in various languages were exposed for sale at fixed prices. " The experi- ment," he says, " has thus far fully equalled our expectations." In 1848, Rev. Geo. Bowen, then newly arrived in the countrj', and Rev. R. W. Hume, both pressed upon the Tract Society the matter of selling books and tracts, instead of distributing them gratuitously. Mr. Bowen says : — " I am convinced that the book will be more influential when sold than when given away. A thing which may be obtained by all for nothing, will be generally valued at nothing. 'The books acquire respectability and importance in the sight of the natives, by the price demanded for them ; they will be read with more attention and be better preserved." * # » Mr. Hume says : — " I am fully convinced not only of the desirableness of putting tracts inta circulation by sale, but also of the possibility of doing this to a very considerable extent. During 1848 we sold to natives over 7,000 tracts and portions of Scripture. About 2,000 of these were sold in the Southern Konkan. .'\ few books, dis- tributed in this way, will, I am persuaded, do more good than .several times that number given gratuitously. And I hope that the plan of disposing of tracts by sale, rather than gratuitously, may soon be generally adopted." * » * " i have known of Native Christians, who when removing from place to place, did not 102 MEMORIAL PAPERS. think it worth while to take their books with them, as they were not Tvorth the trouble and expense. They had been obtained ^ for nothing^ and they expected that others would be obtained on the same terms. I would not have them feel that, in any sense, the Scriptures and other books are worthless. And I would not therefore, unless in very special cases, give books to Native converts. I would wish these to be purchased, and, if aid be necessary, I would aid them in other ways." * * * Again, in 185O, Mr. Hume writes : — " For several years past the American Mission in Bombay have confined their circulation of vernacular tracts, among the native population, chiefly to sales, at very low prices. And from year to year they have had increasing proof of the practicability and wisdom of this plan. During the year just closed we have sold to natives 10,658 Christian books, for which about Rs. 400 were received. Nearl}', or quite as large a number has been sold by our brethren both at Ahmednagar and Satara, thus making a total of 30,000 or upwards, sold to natives in a single year. This fact we regard as truly encouraging, and, so far as my information extends, it is as yet without a parallel in any part of the heathen world. These publications we feel assured will be carefully preserved and read. And they cannot but exert a widespread influence." In 1848, the Committee of the Tract Society took action in the matter, and appointed a Sub-Committee to consider and report on the subject. This Sub-Committee, after careful consideration, reported that " it appears highly desirable " that the publications of the Society should be circulated by sale, at small, but fixed prices. Rules were afterwards adopted by the Society in regard to the sale of its publications. The result of this change of policy may be seen from the remarks made by the President at the Annual Meeting of the Society in 1854. In reviewing the twenty-five years of the Society's history, he said : — " Its publications during the first period of twenty years were eighty in number, and the copies printed were five hundred and twenty-one thousand ; whereas in the following five years the publications amounted to one hundred and forty, and the copies to 316,000. But the most striking fact mentioned in those inter- esting statistics is, that in the first twenty years only Rs. 392 were received from the sale to natives of the Society's publications, while in the following five years no less a sum than Rs. 4,870 was realized by their sale among the native population. These publications are now valued as property, and are eagerl}' purchased by hundreds in places where formerly they were given away with difiiculty. They are carried by colporteurs over the whole country, and are offered at prices which bring them within the reach of all." In the Report for 1S53, it is stated that when the plan of selling its publications was first adopted by the Society, " it was expected that the circulation of its publications would be greatly reduced, at least for a time, * * * but instead of this, the issues in the five or six years during which the plan has been tried, have doubled, trebled, and even quadrupled." 8. ColportGUrs. — Our first IMissionaries were greatly restricted in their operations by the hostile attitude of the Government. In 1S22, Rev. Gordon Hall and his associates in Bombay sent some tract distribu- tors into the Deccan, as far as Poona. They were arrested at Poona by the local authorities, and sent as prisoners to Bombay. The Missionaries soon after received a communication from Government, intimating that the distribution of Christian tracts and books in the Marathi country could not be permitted. Although this order was withdrawn after a year or two, yet for many years afterwards our Missionaries were subjected to GENERAL LITERATURE. I 03 great annoyance by the petty village authorities. Rev. Holli.s Read, of the American Mis-sion, gives the following incident of a tour in 1833. It occurred at Chamagonda, a large town south of Ahmednagar. He says : — " I had been there but a few hours when the chief Magistrate issued an order forbidding any person to take a book from me under penalty of a rupee and a quarter. Consequently, no applications were made during the first day; but about eleven o' clock at night, when all was still, a Brahman came to me secretly and begged a book. I gave him one. He was followed by others. They took what- ever I gave them without uttering a word and went away. The next day the threat was unheeded, and the people received books and tracts both in the streets and at my lodgings, without the least fear or hesitation. The people said their rulers had no right to forbid their receiving religious books." The employment of colporteurs for the sale of books was of course not thought of until it was decided that books should be sold, and not given away. Mr. Hume was the first one to bring this subject before the Committee of the Tract Society. While urging the matter of distribution by sale, in 1848, he says : — " Another reason for putting a fixed price upon tracts is, that they may be circulated far and wide by means of native colporteurs. And, ere long, more tracts may in this way be circulated, and far more judiciously too, than can be done gratuitously by Missionaries and others. We, (the Am. Mission,) have employed this agency to some extent during the past year, and hope to employ it more extensively hereafter." During that year the Sub-Committee before referred to, as appointed to consider the expediency of adopting the selling system, also recom- mended some rules for the employment of colporteurs. These rules were adopted by the Society, but it took a long time to get the machinery into full operation. Hence we find ^Ir. Hume again, in 1850, addressing the Society as follows : — " We are deeply impressed with the conviction that a great work is to be accomplished in this country through the agency of native colporteurs. This is an employment which opens a wide door of usefulness to the converts. The introduction of this system awakens new hopes of the enlightenment and conver- sion of the native population. This at present, indeed, seems to be the only way in which the truth can be sown broad-cast over the whole land. The colporteurs may extend their visits to the most distant villages. And on Missionary tours they may relieve the Missionary of much annoyance, and enable him to devote his time and strength to his proper calling, — ^the preaching of the Gospel, — instead of attending to the applications for books on the part, perhaps, of a clamorous and thankless crowd." * * * At the close of 185 i, Rev. S. B. Fairbank writes to the Tract Society as follows : — " During the year 1851, the American Mission in Bombay has sold about 12,000 tracts and religious books in the vernaculars. These were principally in Marathi, but the sale of Guzarati publications increased in the latter part of the year. * * * Some seven-eighths of the sales have been made by colporteurs. Several of them thoroughly canvassed Bombay every month. Some have gone back and forth, visiting the towns and villages on Salsette and in the Konl^an, extending their excursions to Vingorla, and in one instance to Goa. They have also on some trips gone above the Ghauts. Their success on these excursions has been encouraging." * # * 9. Rev. R. W. Hume and the Tract Society.— On the 2nd of September 1854. Rev. R. W. Hume was compelled by failure I04 MEMORIAL PAPERS. of health to resign his oftice as Secretary of the Tract Society, which he had held for ten years. In his letter of resignation, he said : — " During the last six or seven years my sense of the value of this Society and the importance of its work, has led me to devote to it a large portion of my time and thoughts. I felt it to be a privilege and a pleasure to do all that I could for an institution so catholic and so well fitted to be a blessing to this land." In accepting his resignation, the Committee — "Record the great obligations of the Society to him for the zeal, ability and judgment with which he has devoted himself to the conduct of its affairs as Secretary, during the ten years that he has been in that oiifice, in consequence of which principally, under God, its efforts and efficiency in the different departments of its operations, in the preparation and publication and systematic circulation and sale of books and tracts have been greatly extended." At the Annual Meeting of the Society, held Feb. 26, 1855, after the death of Mr. Hume, one of the speakers, (Rev. H. P. Cassidy,) remarked as follows : — " When the Rev. Mr. Hume entered upon the office of Secretary to the Bombay Tract and Book Society, a few papers containing religious truth were floated oft' on the population. These'papers were under his hand changed into neat little books, neatly covered, and here and there filled with pretty pictorial illustrations, attractive in their appearance and interesting in their contents. They were worthy of sale. He accordingly began the sale of tracts, and you have heard from the report how much the sale of these tracts has increased under his fostering and directing hand." The large and commodious Depository of the Tract Society in Bombay was secured largely through the zealous efforts of Rev. R. W. Hume. During his secretaryship the site on the verge of the Esplanade was pur- chased, and a large portion of the funds for the erection of a suitable building, were collected. The Depository was not completed until 1856, but the Committee in their Report for that year say : — • " It is to our late lamented Secretary, the Rev. R. W. Hume, that we are mainly indebted, under Providence, for the existence of this Depository. It was he that gave currency to the scheme, and labored for a number of years to see it matured. We hope that his name may be ever associated with this building, and that the very valuable impulse given by him to the operations of the Society may, by means of it, be kept in memory." 10. English Publications, — The literary work of our Mis- sionaries has not been entirely in the Marathi language. It would be impossible to mention any considerable part of the work done by them in English, by way of letters to various periodicals in this country and at home, and in personal addresses, when they have been at home for a season of rest. The churches in America owe much of their present knowlege of Western India, and their interest in its evange- lization, to these letters and addresses of our Missionaries. The history of the country, the character of its institutions, its religious systems, caste, the effects of idolatry, the obstacles with which Christianity has to contend, its conflicts and its successes, and many other kindred topics, have been discussed and presented in their various phases, in the letters and addresses of our Missionaries. There have also been some of our number, who, while devoted to their direct Missionary labor, have spent some of their leisure hours in developing the science of the country, — Botany, Ornithology, Entomology, Conchology, &c., — and not a few of the GENERAL LITERATURE. I 05 scientific journals of India and Europe and America have, at one time or another, chronicled the researches and discoveries of our r^Iissionaries in their various departments. In the larger published works we find a considerable variety in subjects. The number of publications is not large, but they treat of History, Biography, Language, Science, Travels and Antiquities. The following is the list of English publications as complete as we are able to make it : — 1821. An Appeal to Christians in behalf of the Heathen.— By Rev. Gordon Hall. Published in the form of a Missionary Tract, and said to have had a large circulation in England and America. 1825. A Sermon.— Preached by Rev. Gordon Hail, Nov. 3, 1825, at the for- mation of the Bombay Missionary Union. 1834. Memoir of Rev. Gordon Hall. — By Rev. Horatio Bardwell, D. D., I2mo., pp. 260, Published by Flagg, Gould and Newman, Andover, Mass. 1836. Journal of a Missionary Tour in India. — By Rev. William Ramsey, pp. 367. Published by J. Wetham, [Philadelphia. Memoir of the Converted Brahman, Babaji. — By Rev. Hollis Read. 2 vols., pp. 264 and 275. Published by Leavitt, Lord and Co., New York. 1844 — 1846. The Bombay "Witness. — A weekly religious journal, " highly evangelical in its character." A folio of Royal size, pp. 4. Printed at the American Mission Press. This paper was projected by Rev. R W. Hume, and conducted by him in conjunction with J. P. Larkin, Esq., a Lawyer resident in Bombay. A contemporary journal says of it : " It is edited with much spirit and faithfulness." 1845. The Conquest of India by the Church. — By Rev. S. B. Munger. 1849 and 1850. The Temperance Advocate. — A Monthly Journal on Temperance. Conducted by our Missionaries in Bombay, under the principal editorship of Dr. Allen. In 1851 it gave place to The Bombay Temperance Repository. 1851. The Hand of God in History ; or, Divine Providence Histori- cally Illustrated in the Extension and Establishment of Christianity.— By Rev. Hollis Read. i2mo., pp. 402. Published by H. E. Robins and Co., Hartford. The Life of Mahommed.— By Rev.Geo.'.Bowen. i2mo., pp. iSo. Published by Bombay Tract Society, 3 Editions. Translated into Marathi, i2mo. pp. 160, 1853. „ „ Guzarati, i2mo. pp. 152, 1853. On the Relations of the Marathi to the Sanskrit.— By Rev. H. Ballantine. Read before the American Oriental Society, October 22, 185 1. 8vo., pp. 20. 1851 to 1854. The Bombay Temperance Repository.— A Quarterly Journal on Temperance. Ed. by Rev. R. W. Hume, assisted by Rev. G. Bowcn and Rev. S. B. Fairbank. Each^Nu. Svo. pp. 40. 1853. Memoir and Sermons of Rav. W. J. Armstrong, D.D., Cor. Se3. of the A. B. C. F. M.— By Rev. Hollis Read. pp. 441. New York. 1854. Grammar of the Marathi Language.— By Rev. E. Burgess. 8vo., pp. 182. Published by the American Mission. 1854-1855. The Bombay Guardian.— A weekly religious journal, edited by Rev. Geo. Bowen. The Bombay Guardian was started March 7th, 1851, and was for a time conducted by Dr. Murray Mitchell, Dr. Stevenson, Dr. Frazer, and Mr. Bowen. In April iS54'it came exclusively into the hands of Mr. Bowen, who was at that time a member of the American Mission, but resigned his connection with the Mission, October 30, 1855. With the exception of the brief period from 14 106 MEMORIAL PAPERS. iuly 31, 1864, to March i, 1865, (when the Guardian did not appear,) Mr. Bowen as edited it continuously until the present time. 1856. India, Ancient and Modern, Geographical, Political, Social and Religious, with a particular Account of the State and Prospects of Christianity.— By Rev. D. O. Allen, D.D., 8vo., pp. 618. Published by John P. Jewett and Co., Boston. 1859. India and its People, Ancient and Modern. — By Rev. Hollis Read, pp. 384. Published by J. and H. Miller, Columbus, Ohio. 1860. Translation of the " Surya Siddhanta."— By Rev. E. Burgess- Roy. 8vo., pp. 3S4. Published by the American Oriental Society, New Haven, Conn. 1362. Historical Sketch of the Marathi Mission. — By Rev. A. Hazen, D. D., 8vo., pp. 32. Published by the A. B. C- F. M., Boscon. 1870. liaw in its Relations to Salvation: An Inquiry for BrahmistS.— An Address delivered before the Am. Marathi Mission, at its Annual Meeting in Ahmednagar, October 23, 1870. By Rev. H. J. Bruce. 8vo. pp. 20. Published by the Bombay Tract Society. 1871. Antiquity and Unity of the Human Race. — Being the Substance of Twelve Lectures delivered before the Lowell Institute, in Boston, in 1866 and 1867. By Rev. E. Burgess. 8vo., pp. 424. Published by I. P.Warren, Boston. 1873. Notes on Sotne of the Familiar Birds of India. — By Rev. H. J. Bruce. 8vo., pp. 12. Published in the American Naturalist, Salem, Mass. 1873 to 1879. The Indian Evangelical Review.— A Quarterly Journal of Missionary Thought and Effort. Vols. I to VI. Edited by Rev. C. W. Park.' 8vo. Each Vol. about pp. 525. Published by the Editor. 1875, 1876, 1873, 1879, 1830. The Bombay Christian Almanac- Edited for the years above named by Rev. C. W. Park. Each Vol. 4to, pp. 64. Published by the Bombay Tract Society. 1875. Key to the Natural Orders of the Plants of the Bombay Presidency. — By Rev. S. B. Fairbank, D.D. i2mo., pp. 12. Published ,by the Bombay Government. Popular List of the Birds of the Bombay Presidency, with Notes. — By Rev. S. B. Fairbank, D. D. Published by the Bombay Government in connec- tion with the " Bombay Gazetteer." 8vo. Thoughts Suggested by the Death of Mrs. E. D. Ballantine.— A Memorial Sermon, by Rev. R. V. Modak. Translated into English. Printed at the Riverside Press, Cambridge, Mass. 1876. A List of Birds collected along the Sahyadri Mountains, with Notes. — By Rev. S. B. Fairbank, D.D. Published in " Stray Feathers'^ by Allen O. Hume. 1877. Anatomy, Human and Comparative. — Prepared expressly for translation into the Vernaculars of India, and designed for the use of Schools and Students. By Rev. Henry J. Bruce. 8vo., pp. 264. Pub. by the Author. Trans- lated by the Author into Marathi, and Pub. by him 1878. 8vo., pp. 340. A List of the Birds of the Palani Hills, with Notes. — By Rev. S. B. Fairbank, D. D. Published in " Stray Feathers" by Allen O. Hume. 1879. Letters from India. — A Series of Letters to Sunday Schools. By Rev. H. J. Bruce. 8vo., pp. 188. Published by the Author. List of the Reptiles of the Bombay Presidency, with Notes. — By Rev. S. B. Fairbank, D. D. Published by the Bombay Government in connection with the " Bombay Gazetteer." 8vo., pp. 18. 1881. List of the Deccan Fishes, with Notes. — By Rev. S. B. Fairbank, D. D. Published by the Bombay Government in connection with the " Bombay Gazetteer." GENERAL LITERATURE. 1 O) The Doctrine of Incarnation, and its Indian Illustrations.— By Rev. C. W. Park, pp. 22. Published by the Bombay Tract Society as No. 5 of their Series of " Papers for Thoughtful Readers." The following works were all prepared by Rev. Hollis Read, but I am unable to give the dates, or any other particulars : — The Coming Crisis. Commercs and Ch\*istianity. A Prize Essay. The Negro Problem Solved. Footprints of Satan ; or, The Devil in History. The Palace of the Great King. 11. The Dnyanodaya.— Early in the year 1842 the Brethren at Ahmednagar began to feel the need of having some periodical in the JNIarathi language through which they could more successfully combat the errors of Hinduism and Infidelity. They therefore determined to com- mence the publication of the Dnyanodaya. {Rise of Knowledge.) The reasons for this step were well stated in the INIission Report for 1844. In the portion devoted to the work in Bombay, it is said : — " Recent events in Bombay have shown more than at any former period, the importance of the Press as a means of diffusing religious and secular knowledge, in connection with the Missionary cause. There are now several presses, in Bombay, which are owned by Natives, and managed on their own account. These presses are all more or less engaged in supporting their respective systems of superstition and error. The works they print are sold at low prices, are much read, and not unfrequently given away gratuitously. There are now eight or ten periodicals printed in the native languages. These all engage more or less in religious discussion, while some of them are chiefly filled with scurrilous attacks on Christianity, by misrepresenting, ridiculing and reviling the historical facts, the doctrines and precepts of the Scriptures. Their pretended arguments, scoffs and sneers, are mostly borrowed from infidel writers in Christian countries, with whose works the managers of these periodicals appear to have become familiar. These efforts having been made for considerable time, it appeared very desirable that some more efficient measures should be attempted to counteract such pernicious and wide-spreading influence." In the Report of the Ahmednagar Station for 1844, the Dnyaiiodaya is alluded to as follows : — " The need of such a paper is more and more apparent, inasmuch as increased opposition to Christianity is now put forth by the heathen party in Bombay, and all the stale objections to the religion of the Bible, found in the writings of infidels, and the vile insinuations and blasphemous charges against its glorious Author ever uttered by wicked men seem now to be in the course of publication by those native papers which set themselves up as champions of the Hindu faith. Nothing is too gross for them to publish, and indeed the more gross and blasphemous the charges which they make, the greater the interest which they e.xcite. Native writers and lecturers have discovered that abuse of Christianity is one of the easiest and most successful means of attracting crowds of hearers and readers, and they therefore find it to their interest to pander to the tastes of their deluded countrymen. Thus 'they wax worse and worse, deceiving and being deceived.' In these circumstances the Dnyanodaya, being the only paper in the native languages on this side of India devoted to Christianity, is a most important auxiliary in the cause of truth." The advent of the Dnyanodaya was welcomed by all the friends of Missions in Bombay. The Oriental Christian Spectator for February 1843, says : — " We recommend this little periodical to the friends of native improvement. Let them help to get it put into circulation. It supplies an important desideratum. The only other Marathi Magazine in Bombay is the Dig Dnrshan, which being Io8 . MEMORIAL PAPERS. modelled on the essentially defective system of education pursued in the Govern- ment schools, dreads coming within a hundred miles of any great moral or religious question. We very decidedly prefer the Diiyanodaya, which, while it gives important information in Geography, Natural Philosophy, &c., both takes itself, and allows its correspondents, all latitude in the discussion of whatever is interesting and useful in morals and religion." The first number of the Diiyanodaya was published at Ahmednagar in June, 1842. It was a Foolscap Quarto of 20pages, and was in lithograph. The lithographing was done for several months under the supervision of Mr. Abbott. The second number was published in August, after two months, and consisted of 16 pages. From that time to the end of 1844 it was published every month. The more important articles were pub- lished both in English and Marathi. During the first year it continued to be lithographed at Ahmednagar, but from the first of January 1843, it was printed at the Mission Press in Bombay, for the Ahmednagar INIission. The beginning of the fourth volume, January 1 845, was a new era in the history of the Dnyauodaya. The Bombay Brethren assumed their share of the responsibility of the paper, and though it was for a time edited in Bombay and published at the Mission Press, yet it was the joint publication of the Bombay and Ahmednagar Missions. From that time also it began to be issued- semi-monthly, an arrangement which continued until July 1873. So long as it was a semi-monthly it consisted of 16 pages in each number, but in July 1S73 it was determined to issue it as a weekly paper, and its size was reduced to 12 pages. This arrangement continues to the present time. The following persons have acted as Editors of the Dnyanodaya : — Rev. H. Ballantine June 1842 — 1S44 Rev. R. W. Hume " 1845— 1854 Rev. S. B. Fairbank 1854—1855 Rev. A. Hazen 1855—1858 Rev. H. Ballantine 1858 — 1865 Rev. A. Hazen 1S65 — 1867 Mr. Shahu Daji Kukade 1867— 1872 Rev. C. W. Park 1873— 1S76 Rev. E. S. Hume 1876— 1S77 Rev. C. W. Park 1877—1880 Rev. R, A. Hume ... 1881 Rev. E. S. Hume ... 1882 INIr. Shahu Daji. Kukade has for the last twenty years ably performed the duties of Marathi Editor, under the direction of the Missionary Editor. From 1867 to 1872 the Dnyanodaya was almost entirely in Marathi, and was under the principal editorship of INIr. Shahuraw. 12. The Balbodh Mewa; or, Children's Supplement.— The Balbodh iNIewa, or Children's Su|)plement to the Vnyanodava, was commenced on the first of January 1873. It consisted of four pages of the same size as the Dnyanodaya, published once a month, tut at the beginning of 1874 it was enlarged to eight pages. It is illustrated with beautiful cuts, sometimes of sufiicient size to cover two pages of the paper. These cuts have been obtained from the American Tract Society, the Religious Tract Society of London, and other sources. The paper also contains stories for children, puzzleS; charades, arithmetical GENERAL LITERATURE. I09 problems, Sec. It was orip^inatcd by ]\Trs. C. W. Park, and conducted by her until the end of iSSo, when Mrs. E. S, Hume was appointed lulitor. For several years the Christian Vernacular Education Society united with the American Mission in sharing the expense of its publica- tion, but it was afterwards left entirely with the INIission. 13. The Temperance Advocate, and The Temperance Repository. — During the years 1849 and 1850 a Monthly Temper- ance Magazine, called The re)n[)erance Advocate, was published under the principal editorship of Dr. Allen. In 185 1 this gave place to the Bombay Temperance Repository, which was continued until 1854. It was a quarterly journal of 40 pages, and was conducted by our IMis- sionarics in Bombay, Messrs. Hume, Bowen, and Fairbank, on their own personal responsibility. Rev. R. W. Hume was the principal Editor. He says : " It is a gratifying fact that in the advocacy of this cause we have the sympathies of all the better classes of the native population." It was found, therefore, to exert an influence not only in behalf of tem- perance, but also indirectly to lead man}- people to think more favourably of the Missionary work. 14. The Indian Evangelical Review.— This was a " Quarterly Journal of INIissionary Thought and Effort." It was an Octavo, and each number contained about 130 pages. It was com- menced by Rev. C. W. Park, of the American ^Mission, in July 1873. In his introductory note the Editor says : — " The want of a general religious periodical, which should seek to represent the common faith of all Evangelical Christians in India, to be the e.xponent of their thoughts and convictions, to record the progress and results of Christian efforts, to offer facilities greater than our religious newspapers can aflbrd, for the free dis- cussion of unsettled questions, connected with such efforts, and to be a bond of union between all believers in this land, was quite generally felt. This want has been largely expressed in private correspondence ; and it was authoritatively ex- pressed by the recent conference at Allahabad. If such a want really exists, it is believed that it can be, and ought to be, supplied. The fact that such a periodical as the present aims to be, is felt to be needed, is at once our only apology for venturing into a field where so many have met with disappointment, and con- stitutes no small assurance of success." Each number of the Review contained several articles of permanent value on subjects connected with the Missionary work, and a department of " Notes and Intelligence" of current events. There were also a few Book Notices. The Review was conducted by INIr. Park for six years, the last number being issued in August 1879, when failing health compelled him to resign the charge to others. It then slumbered for a year, and was revived in July, 1880, by Rev. K. S. INIacdonald of the Free Church Mission at Calcutta. 15. Prize Books.— In November 1873, the IMission, wishing to incite the Native Christian community to efforts for increasing the number and value of books in the Afarathi language, offered two prizes of Rs. 125 and Rs. 75 respectively, for the best and next best Marathi Books prepared by Native Christians. The specifications in the adver- tisement were as follows : — " The subjects, and also the manner of treating them, are left to the option of the writer. The works may be religious or historical, or biographical, or scien- tific, or allegorical. They may take the form of essays, or sermons, or dialogue, no MEMORIAL PAPERS. or whatever form may please the author. But they should be written in pure, plain, and idiomatic Marathi prose, and be works that will be useful to our Christian community. If works from other languages are used in its preparation, the parts used must not be merely translated, but must be adapted to the genius of the Marathi thought and diction. Excellence of style, as well as of thought, will betaken into account in awarding the prizes." The Committee for examining the manuscripts consisted of Dr. Fair- bank, Major G. A. Jacob, and Mr. Krishna Shastri Chiplunkar. Several manuscripts were received, from which the following were selected, and awarded the prizes, viz. — 1st Prize. The Family Friend. — Mission Prize Series, No. i. — By Mr. Tukaram Nathoji, of the American Mission. i2mo. pp. 195. 1877. 2nd Prize. Sermons on Christian Doctrines. — Mission Prize Series, j^o. 2. By Rev. R. V. Modak, of the American Mission. i2mo. pp. 225. 1880. At the same time that the above prizes were offered, two other prizes, of Rs. 100 each, were offered by the Mission in behalf of Major T. Candy and Major G. A. Jacob. The same Committee awarded these prizes for the two following books : — The Children's Friend. — Mission Prize Series, No. 3. — By Mr. Arnand Marutiraw Sangale, of the American Mission. i2mo. pp. 75. 1879. The Safe Compass — Mission Prize Series, No. 4. — By Mr. Dowlut Marutiraw Sangale. i2mo. pp. 65. 1880. In 1879 the C. V. E. Society offered two prizes of Rs. 125 and Rs. 75 with specifications similar to the above. These prizes were awarded as follows, viz. — 1st Prize. — The Friend of Youth. — By Mr. Tukaram Nathoji, of the American Mission. i2mo. pp. 172. 1882. 2nd Prize. — Scenes in Domestic Life. — By Mr. Oomaji Luximon, of the American Mission. The book is not yet published. The Committee for the examination of the manuscripts for the C. V. E. Society prizes recommended a gratuity of Rs. 20 for a third book prepared by Mr. Joseph Lu.ximon Shelake, of the American Mission. The book is entitled, " Little Joseph; or, The Story of the Young Savoyard." It has not yet been published. 16. The Columbian Press. — The Columbian Press atSatara was brought from America by Rev. H. J. Bruce in 1875, principally with the idea that it would furnish some useful occupation for his chil- dren, in connection with their studies. It was, however, found so useful in connection with our Mission work, that a second press and considerable new material, were added to the establishment in 1879. The following are the principal publications of the Columbian Press : — On Eating Meat. (Illustrated.)— By Rev. R. A. Hume. i6mo. pp. 8. 1876. 400 copies. Anatomy, Human and Comparative.— By Rev. Henry J. Bruce. English. 8vo. pp. 264, 1877. 20S Illustrations, 250 copies. The Faithful Dog and His Basket. — A Picture Story. The cuts were obtained from London and the descriptive text was prepared by Rev. H. J. Bruce. Red Borders, 8vo. pp. 16. 1878. 500 copies. Afterwards adopted by the Mission, and an edition of 1,000 copies printed for the Mission, on the Columbian Press, in 1879. Translated into Guzarati and published by the Irish Presbyterian Mission, Surat, 1879. Uncle Johnson.— Translated from the English by Mrs. Bruce. Blue Borders. 8vo. pp. 16. 1878. 500 copies. Afterwards adopted by the Mission and a large type edition, 1000 copies, printed in Bombay 1879. GENERAL LITERATURE. I I I Letters from India. — By Rev. H. J. Bruce. A series of Letters to American Sunday Schools. English. 8vo. pp. iS8. 1879. 200 copies. An Illustrated Primary Arithmetic— By Rev. H. J. Bruce. Each lesson an object-lesson. More than 250 illustrations. 8vo. pp. 52. 1881. 500 copies. Harathi Wall Cards. — No. I. " God is Love." Size 9 by 21 inches. Printed in Blue and Gold. 1875. The large Marathi types for this Motto were cut by Rev. H. J. Bruce. No. 2. " Believe on the Lord Jesus Christ and thou shalt be saved." Size 10 by 14 inches. Printed in Blue and Red and Gold. Two editions, 1876 and 1880. 200 copies. The larger types for this also were engraved by Rev. H. J. Bruce. Sunday School Cards, First Series. — Published in 1878, as follows : — 1st, 100 each of twenty-four simple verses 2,400 2nd, 100 ,, „ four ornamental reward cards 400 ^rd, 25 highly ornamented cards printed in colors 25 Number of cards in each set 2,825 Eight sets of this series were published. Sunday School Cards, Second Series. — Published in 1879 as follows : — 1st, 1 00 each of 52 verse cards 5, 200 2nd, 75 ,1 ), 8 picture cards, two colors 600 3rd, 50 highly ornamented reward cards 50 Number of cards in each set 5)^50 Eight sets published. Numerous other separate cards have been prepared. Calendar for 1881. — Super Royal 8vo. pp. 12. 225 copies. Showing Dates> Phases of Moon, Eclipses, &c. A large Marathi text on each page. Lazy Tom. — An Illustrated Poetical Tract. Trans, by Mrs. Bruce. 8vo. pp. 4, 1879. Two Editions, 1,600 copies. International Series of Sunday School Lessons. — For five years, 1878, 1879, 1880, 1881, 1882. 8vo. pp. 4. Each year about 600 copies. Columbian Press Leaflets. — For Gratuitous Distribution. 8vo. pp. 2. Nine sets, 10,000 copies of each, viz. : — 1. The Ten Commandments. 2. The "Way of Salvation.— By Mrs. Bruce. 3. Who is Jesus Christ.— By Rev. H. J. Bruce. 4. The True Saviour. — By. Rev. Kassimbhai Mohamedji. 5. The Pilgrimage of Life. — By Mr. Vithoba Kanoba. 6. The Good Physician. — By Rev. Annajee Kshirasagar. 7. Prayer. — By Rev. Baba Padmanji. 8. An Anecdote.— By Mr. Tukaram Nathoji. 9. Poor Joseph.— By Mrs. Bruce. Examine your Accounts. — By Mr. Prabhakar B. Keskar. 3,000 copies. A summary of the above list is given in tlie following table : — Class. No. of Copies. No. of Pages Marathi. No. of Pages English. Total Pages. Christian Books ..• Christian Tracts (Including cards) School Books , Total. 2,600 167,625 750 191,37s 35. 200 37.600 276,900 26,000 66,000 338,100 103,600 72,800 276,900 92,000 441,700 112 MEMORIAL PAPERS. 17. Publications of the American Mission. Religious and Miscellaneous. 1817. A Scripture Tract. — Probably by Rev. Gordon Hall. Issued Mar. lO, i8i 7. 1,500 copies. The first Christian Publication in the Marathi Language. 8vo. pp. 8. The Gospel of Matthew. Harmony of the Gospels. 1818. The Way to Heaven. — By Rev. Gordon Hall. 8vo. pp. 16. — 2nd Ed. 1,000 copies, 1818. — -3^(1? Ed. 1,000 copies, 1819. Afterwards published in Hindustani, i2mo. pp. 35- The Acts of the Apostles. — 2nd Ed. 1S24, 8vo. pp. 88. 4,000 copies. 1819. The Way to Heaven.— Guzarati. The Compassion of Christ toward Sinful Men. — i6mo. pp. 8. Two Scriptui'e Tracts. — Consisting chiefly of selections from Scripture. " In large Editions." The Ssrmon on the Mount. — 500 copies for the C. K. Society, and 400 for the Mission. A Catechism, — By Messrs. Nichols and Hall. Designed specially for schools. 32mo. pp. 40. — 2nd Ed. 8vo. pp. 16, 1824,5,000 copies. — 3rd Ed., 1826, 10,000 copies. — Another Ed., 1831, 1,500 copies. — Another Ed., 1835, 3,000 copies. Hymn Book. — i6mo. pp. 16. Scripture History. — (Translation of Ostervald's Abridgment of — ) [2mo. pp. 70. — 2nd Ed. 10,000 copies, 1S25. — Another Ed. without date, i2mo. pp. 56. The Gospel of John. The Book of Genesis — Svo. pp. 135. — 2nd Edition 3,000 copies, 1824. 1820. Trial of False Gods. — By Rev. J. Nichols, 32mo. pp. 12. The Ten Commandments. — In Marathi, Portuguese, Latin, and English. — Another Ed. i6mo. pp. 16, 1848. Summary of Saripture Doctrines. — 8vo. pp. 84. Am. Miss. Series No. 8. — 2ndEA. 1824. — yd Ed. Revised, 1832, 3,000 copies. Many succeeding Editions. Adopted by Tract Society in 1852. Epistles of James and Jude. History of our Lord. Discourses of our Lord. i2mo. pp. 24. Parables of our Lord. i2mo. pp. 22. Miracles of our Lord. i2mo. pp. 36. The Sermon on the Mount. The History of Joseph. Of each of these six tracts 2,000 copies for the Christian Knowledge Society, and 500 copies for the Mission. They were all prepared for the Press by Rev. H. Bardwell. 1823. The Three Worlds— Heaven, Earth, and Hell. By Rev. Gordon Hall. l2mo. pp. 20.— 2nd Ed. 8vo. pp. 29, 1825, 4,000 copies. Published by Tract Society as No. i of their Series in 1828. Translated into Guzarati in 1828, by Rev. Mr. Fyvie. Many succeeding Editions both in Marathi and Guzarati. The Heavenly Way.— 8vo. pp. 72.— 3rd Ed. 1828, 3,000 copies. On the Worship of God.— By Rev. Gordon Hall. i2mo. pp.32. No. 16. Am. Miss. Series.— 2«f; Ed. Revised by Rev. D. O. Allen, 2,500 copies, 1832. 1823. The Heavenly Way — In Hindustani, 5,600 copies. 1824. The Epistle to the Hebrews. GENERAL LITERATURE. II3 1824. Good Tidings.— By Rev. Samuel NevveU. 2iid Ed. 1824 —isif Ed.?— 2>-d Ed. 1826 10,000 copies. i2mo. pp. 12. — Adopted by Tr. Soc. in 1830. 9 Editions, 35,000 copies. In Modi, 5 Editions, 12,000 copies. In Guzarati, 7 Editions, 24,000 copies. Forms of Px'ayei-, Hymns, &c.— 3,500 copies. Genesis. — First 40 pages as a Tr.-ict, Chapter 1 to 19; 30, inclusive. I,000 copies. 1825. The Ten Commandments, with Com.ment8. — By Messrs. Hall and Graves. 8vo. pp. 16. 10,000 copies. — 2nd Ed. 3,000 copies, 1828. — yd Ed. 1829. The Wrath to Come. — By Rev. Gordon Hall. i8mo. pp. 24. Adopted by Tract Society in 1829. lo Editions, 56,000 copies. Also abridged for the Gratuitous Series. Published also in the Modi character. Translated into Hindustani by Mr. Shekh Daud, of the American Mission, and into Sindhi by Rev. G. Shirt, of the Church Mission. TJseful Instruction. — By Rev. H. Bardwell. i8mo. pp. 63. On Prayer. iSmo. pp. 63. The Gospel of Luke. Marathi Sermon on Josh. 3 ; 5. — Delivered at a Baptism, by Rev. A. Graves. 8vo. pp. 24. 2,000 copies. Hymns. — 8vo. pp. 47. 1,000 copies. Tidings. — By Rev. Gordon Hall. 8vo. pp. 16. 3,75° copies. Prayers and Hymns. — i8mo. pp. 70. — Another Edition, without date, published at expense of Am. Tr. Soc. i8mo. pp. 62. 2,000 copies. — 3rd Ed. 1832, 3,000 copies. 1826. The New Testament. — Translated by the American Missionaries. 8vo. The different books are paged separately. Published partly at the expense of the Bombay Bible Society. — 2nd Ed. Revised, 1830, published at the expense of the Bible Society. 1828. The Unreasonableness of Idolatry. — A Letter by Bengali Converts to their Countrymen. iSnio.pp. 22. 2,000 copies. 1829. Relief to the Sin-Burdened —Prepared By Capt. T. Molesworth for the Tract Society. i2mo. pp. 20. Published in the same year by Tr. Soc. and the Mission. Published in Modi by the Mission in 1846. In Whom shall we Trust ?— Prepared by Maj. T. Candy for the Tract Society. i2mo. pp. ^t,. Published by Tr. Soc. and Mission in the same year. Marks of the True Religion. — Prepared by Maj. T. Candy, for the Tract Society. i2mo. pp. 32. Published by Tract Society and the Mission in the same year. 1830. The New Testament.— Revised Ed. Published by Mission for Bible Society. 8vo. pp. 662. 5iOOO copies. On Prayer. — Prepared by Rev. W. Mitchell, C. M. S., for the Tract Society. Published in the same year by the Tract Society and the Mission. Another Ed., without date, at expense of the American Tract Society. 8vo. pp. 18. 1832. Forms of Worship. — i2mo. pp. 22.— 6th Ed. 1841. A Scripture Catechism. — 5th Ed. Revised. — i2mo. pp. 24. 3,000 copies. This is No. 11 of the Mission Series. First Four Editions ? Summary of the Holy Scriptures.— By Rev. D. O. Allen, from an Original by Rev. Samuel Newell. No. 19, Miss. Series. 8vo. pp. 84. 2,500 copies. — 2nd Ed. 1834, at expense of Am. Tract Society. Nature of Prayer. — With Prayers and Hymns, for Schools. i2mo. pp. 33. 600 copies. No. 20 of the Mission Series. 1833. Hymns for Public Worship.— In Native Metres. By Rev. Allen Graves. 8vo i)p. 48. 300 copies- No. 21 of the Mission Series. Good Instructions. — By Rejj. C.Stone. i2mo. pp. 8. 1,000 copies. No. 22 of the Mission Series. Concerning Salvation.— By Rev. C. Stone, iimo, pp. 8. 1,000 copies. No. 23 of the Mission. Series. 15 I 14 MEMORIAL PAPERS. True Remedy for Sinners. — By Rev. C. Stone. i2mo. pp. 8. 1,000 copies. No. 24 of the Mission Series. The True Alone- nient. — By Rev. C. Stone. i2mo. pp. 8. 1,000 copies. No. 25 of the Mission Series. The Birth of Christ. — Ey Rev. C. Stone. i2mo. pp. 16. 1,000 copies. No. 2'j, of the Mission Series. Preparation for Death. — By Rev. C. Stone. i2mo. pp. 9. 1,000 copies. No. 27 of the Mission Series. The Sufferings and Death of Christ. — i2mo. pp. 15. 1,000 copies. No. 28 of the Mission Series. On Regeneration. — i2mo. pp. r6. 1,500 copies. No. 29of the Mission Series. Biblical Instructions, in Marathi Shlokas. — 8vo. pp. 94. 2,000 copies. No. 30 of the Mission Series. Henry and His Bearer. — Translated by Mrs. Farrar, C. M. S., Nasik. Lithographed, Foolscap 4to, pp. 40. 500 copies for Mission, 1,000 copies for C. M. S. — 2nd Ed. 1835, by Mission at expense of American Tract Society, 8vo. pp. 32, 3,000 copies. — Another Ed. by Mission 1843. Adopted by Tract Society as No. 49, in 1850. Book of Exodus. — Translated by Rev. A. Graves. 8vo. pp. 137. 450 copies for Mission, 30Q copies for Bible Society. Address to the Jews. — By Rev. A. Graves i8mo. pp. 88. Another Ed., without date, l2mo. pp. 62. 1834. Compendium of the Bible.— By Rev. D. O. Allen, D.D. An Abridg- ment of Summary of the Holy Scriptures, see 1832. pp. 38. 3,000 copies. American Tract Society. — Another Ed. large type, without date, 8vo. pp. 60. American Tract Society. — Also an Ed. in 1845, 2,000 copies. Adopted by Bom. Tr. Soc. 1851. — 4 eds. 16,000 copies. On Prayer (For Children).— By Rev. D. O. Allen., D.D. 8vo. pp. 10. 1,500 For American Tract Society. True Worship of God. — 8vo. pp. 12. 2,000 copies. For Am. Tr. Society. History of our Saviour.— By Rev. D. O. Allen, D.D. 8vo. pp. 216. 1,800 copies. For Am. Tr. Society. — 4th Ed. in Modi 1841, Svo. pp.465. 1,500 copies. For Am. Tr. Society. — Subsequent Eds. both in Balbodh and Modi. 1835. Psalms and Hymns. — In English Metres. 8vo pp. 38. 2,000 copies. This was a 2nd Revised Ed. A previous edition bears no date. A Sermon. iSmo. pp. 24. Scripture Narratives, Old Testament. — 8vo. pp. 60. 1,500 copies. For Am. Tr. Society. The Way of Salvation. Svo. pp. 14. 2,000 copies. The Life of Babaji, a Converted Brahman.— By Rev. Hollis Read. i2mo. pp. 76. 2,000 copies. — Another Ed. 1S44. 1836. Catechism on the Lord's Prayer. — By Rev. S. B. Munger. i2mo. pp. 35. — 2nd Ed. 2,000 copies, 1841. Child's Book on the Soul, Part I. — Tr. by Rev. Cyrus Stone. i2mo. pp. 92. 1,000, copies. — Revised in 1844. Moral Stories. — Trans, by Mrs Thomas Candy. First published by Tr. Soc. 1834. — Ed. by Mission Svo. pp. 80. 1,500 copies. For Am. Tr. Society. 1837. Tha Child at Home, Chapter 1st.— Trans, by Rev. A. Abbott. i2mo. pp. 20. — 2nd Ed. 2,000 copies, 1841. Child's Book on the Soul, Part IL— Tr. by Rev. S. B. Munger. i2mo. pp.120. 1,000 copies. 183y. Hymns for the Young. (English.) — 32mo. pp. 100. 1839. Easy Catechism — Eng. and Marathi on opposite pages. — i2mo. pp. 42. 1840. Catechism on the History of the Bible. — i2mo. pp. 76. 1841. Wisdom and Her Ways.— By Rev. S. B. Munger. i2mo. pp. 30. Address to Mothers.— By Mrs. Abbott. i2mo. pp. 25. 2,000 copies. GENERAL LITERATURE. II5 1842. The New Creature.— By Rev. S. B. Munger. i2mo. pp. 31.— 2iid Ed. Revised, 1853. The Dnyanodaya. — June 1842. Royal 8vo. pp. 16. Monthly until Dec. 1844, Semi-Monthly 1845 'o June 1873. Weekly, pp. i2, July, 1873 to the present time. 1843. The Gospels. — Version by the Ahmedn.Tgar Missionaries. 1844. Life of Radhanath.— By Rev. O. French. (An Account of a Native Convert in Bengal.) 32mo. pp. 37. Reprinted from the Dnyanodaya. Pilgrimages. — By Rev. A. Abbott. i8mo.pp. 12. Adopted by Tr. Soc. 1849. 4 Editions 9,500. Poor Swaizeland.— Trans, by Mrs Abbott. i8mo. pp. 18. Topical Questions on the Scriptures. — Trans, by Rev. H. Ballantine. i2mo. pp. loi. 1845. 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Bombay Native Almanac for 1847. 8vo.,pp. 168. Prepared by Missionaries at Ahmednagar and Bombay. Messrs Ballantine, Burgess, French, Abbott, and Hume, each prepared a part. 1848. Child's Book on Repentance.— Trans, by Rev. O. French. i2mo. pp. 92. Almanac for 1848. — Prepared by Missionaries at Ahmednagar and Bombay. — 8vo. pp. 68. Private Advice to Young Men.— By Rev. A. Abbott. Date unknown. i6mo. pp. 20. 1849. Shepherdof Salisbury Plain.— Trans by Rev. R. G. Wilder. iSmo. PP- 5^- 1,500 copies. No. 53, Am. Miss. Series. Adopted by Tr. Soc. 1849. The School Boy, Chap. I.— Trans, by Rev. R. V. Modak. i8mo. pp. 30. 1,000 copies. No. 51, Am. Mission Series. Adopted by Tr. Soc. 1849. First Prize Essay on the Holi.— By Rev. R. V. Modak. i8mo. pp. 72. Second Prize Essay on the Holi.— By Mr. Gopalraw Hari Deshmukh. iSmo. pp. 68- Almanac for 1849.— Prepared by Missionaries at Ahmednagar and Bombay. 1850. Other Worlds.— Trans, by Rev. R. V. Modak. i8mo. pp. ^y 1,000 copies. No. 52 of the Am. 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Scripture Stories.— By Rev. S. B. Fairbank. i2mo. pp. 72. Book of Beasts. — Illustrated. Svo. pp. 24. Published in Guzarati in 1854. Book of Birds. — Illustrated. Svo. pp. 20. Published in Guzarati in 1S54. 1852. Bombay Native Almanac for 1852.— Prepared by Rev. S. B. Fairbank. Svo. pp. 40. Bombay Native Almanac for 1353.— Prepared by Rev. S. B. Fairbank. 1855. Address to Educated Young Men on their Duties to their Country. — By Rev. H. Ballantine. iSmo. pp. 56. Account of Lakhiram. — By Rev. H. Ballantine. Reprinted from Dnyaiwdaya. l6mo. pp. 18. Adopted by Tract Soc. 1867. 10,000 copies. 1857. Theological Class Book.— Trans, by Rev. R. V. Modak. i2mo. pp. 257. 1853. Memoir of Mrs. Mary E. Munger.— By Rev. S. B. Munger. l2mo. pp. 200. The Conflict of Truth.— By Rev. S. B Munger. i2mo. pp. 24. Account of Yesuba Powar. — By Rev. H. Ballantine. i8mo. pp. 27. The Right of Christians to draw Water from Tanks.— By Mr. Shahu Daji Kukade. pp. 4. 1859. The Power of Prayer. — Trans, by Rev. L. Bissell. i8mo. pp. 23. 1862. Hymns for Children.— By Rev. H. Ballatine. 64 Hymns with Music. 8vo. pp. 56. The Bible Baptist.— Trans, by Mr. Shahu Daji Kukade. Revised by Rev. H. Ballantine. iSmo. pp. 69. 1,500 copies. 1866. — Salvation by Jesus Christ. — By Rev. S. B. Munger. i2mo. pp. 74. 1868. — Gayanamrit. — Hymns in Native Metres. By Mr. Krishnaraw Sangale. i8mo. Come to Jesus. — Trans, by Rev. H. J. Bruce. i2mo. pp. 75. Bodhamrit : Letters to Cultivators.— By Rev. Sidoba Misal. i8mo. pp. 60. The New Testament, with References. — 8vo. pp. 604. 1,000 copies. References prepared and edited by Rev. S. B. Fairbank. Index to the New Testament. — By Rev. A Abbott. 8vo. pp. 10. Synopsis of the Gospels, with Map. — By Rev. A Hazen. Svo. pp. 20. Tunes for the Sacred Songs. Music only. — Edited By Rev. G. Harding and Dr. Fairbank. Published for the Mission at the Riverside Press, Cambridge, Mass., U. S. A. 1873. Balbodh Mewa. — Monthly Supplement to Dnyanodaya, for children. 8v0. pp. 8. Ed. by Mrs. Park till end of 1880, afterwards by Mrs.* E. S. Hume. Dnyanodaya Almanac for 1874. — Ed. by Rev. C. W. Park. 1874.— The Bulbul.— Edited by Mrs. Bissell. Two Forms, one with Hymns alone, Svo. pp. 62. The other with Hymns and Tunes, Foolscap 4to. pp. 1 10. —2nd Ed. Hymns only. Revised and Enlarged. Svo. pp. 88. 18S1. Also Edited by Mrs. Bissell. GENERAL LITERATURE. _ 117 Dnyanodaya Almanac for 1875.— Edited by Rev. C. W. Park. 1875. Dnyanodaya Almanac for 1876.— Ed. by Rev. C. W. Park. 1876. Dnyanodaya Almanac for 1877. — Ed. by Dr. Fairbank. 8/0. pp. 36. 1,500 copies. 1877. The Family Friend.— By Mr. Tukaram Nathoji. i2mo. pp. 196. No. I of Mission Prize Series. Dnyanodaya Almanac for 1878.— Ed. by Rev. C. W. Park. 1878. Dnyanodaya Almanac for 1879. — Ed, by Rev. C. W. Park. 8vo. pp. 32. 3,000 copies. 1879. Dnyanodaya Almanac for 1880.— Ed. by Rev. C. W. Park. 8vo. pp. 48. 3,000 copies. The Faithful Dog and His Basket.— A Picture Story. By Rev. H. J. Bruce. Svo. pp. 16. 1,000 copies. First published in 1878 by the Colum- bian Press, Satara. Uncle Johnson. — Trans, by Mrs. Bruce. Svo. pp. 16. 1,000 copies. First published in 1S77 by the Columbian Press, Satara. Sinless Prophet of Islam. — Trans, by Mr. Shahu Daji Kukade. i6mo. pp. 16. Two editions, 1,000, and 5,000 copies. Also Hindustani Version, 5,000 copies. The Children's Friend. — By Mr. Anand M. Sangale. i2mo. pp. 75. No. 3 of the Mission Prize Series. 1880. The Safe Compass. — Trans, by Mr. Dowlut M. Sangale. i2mo. pp. 65 No. 4 of the Mission Prize Series. Sermons on Christian Doctrine.— By Rev. R. V. Modak. i2mo. pp. 225. No. 2 of the Mission Prize Series. The Young Sapphira. — Trans, by Mrs. Bruce. 8vo.. pp. 14. 2,000 copies. Dnyanodaya Almanac for 1881. — Ed. by Rev. C. W. Park. Svo. pp.48. 3000 copies. 1881. Dnyanoyada Almanac for 1882.— Ed. by Rev. S. B. Fairbank, D.D. Svo. pp. 32. 3,000 copies. 18. Publications of the American Mission. Educational. 1818. A School Reading Book. — i6mo. pp. 64. — 3rd Edition, 1S23. 4,000 copies. First Book for Children.— i6mo. pp 16. American Mission Series No. I. The same in Balbodh and Modi on opposite pages No. 2. Reprinted many times. — 6th Ed. 3,000 copies in 1832. — 6th Ed. No. 2, 1841. Adopted by the Tract Society as No. 16. 1830. Fifty editions published by the Tract Society. Revised and enlarged. Marathi Numerical Tables. — i6mo. pp.48. Reprinted 1826. 5,000 copies. 1819. A Help in Acquiring the English Language. — English and Marathi. By Rev. Gordon Hall. i2mo. pp. 180. — 2nd Ed. 1. 500 copies, 1831. — 3rd Ed. 1846. — 4th Ed. 1851. — 5th Ed. 1858. Translated into various languages of India. Several editions have been published in English and Canarese, and English and Hindustani. 1824. Elements of Astronomy and Geography, with Plates.— By Rev. Gordon Hall. Svo. pp. 64. 1,500 copies. Revised and enlarged by Rev. D. O. Allen. 8vo. pp. 80, 1,250 copies, 1829. — Another Ed. 1835, 2,000 copies. 1826. A Spelling Book with easy Beading Lessons. —Svo. pp. 32. 6,OCo copies. — 2nd Ed. pp. 34, 1,000 copies, 183 1. A Spelling Book. — First Half of the Preceding. Svo. pp. 16. 4,000 copies. Elementary Arithmetic. — Svo. pp. 48. Il8 MEMORIAL PAPERS. First Lessons. — By Mr. Garrett. Date of publication unknown, 1834. Barakhadya ; or, Marathi Primer.— 8vo. pp. 24. 2,000 copies. — 2nd Ed. 1835, 2,000 copies. Several subsequent Editions. — Ed. of 1843, i8mo. pp. 52.— 8th Ed. 1867. 1837. Arithmetic— Three Parts. By Rev. A. Abbott. i2mo. pp. 186. — 2nd Ed. of Parts 2 and 3. 1856. 50O copies. — Fourth Ed. Part I. 1865. I.SOO copies. — The Fourth Ed. was revised by Rev. H. Ballantine. 1839. School Dialogues. — Part I. Engjlish and Marathi. i6mo. pp. 41. Catechism of the Geography and History of Maharashtra (English).— i6mo. pp. 41. 1840. Intellectual Arithmetic. — Translation of Colburn's. By Mrs. Bal- lantine. — i2mo. pp. 169. Several subsequent editions. Principles of Geography in Four Lectures. — 3rd Ed., 1840. — ist & 2nd Editions ? 1842. Easy Lessons in Reading, with English and Marathi Voca- bulary, — By Rev. E. Burgess. i2mo. pp. 310. — 2nd Ed. 1851. 1846. Astronomy, with Plates, — By Rev. E. Burgess. i2mo. pp. 38. —2nd Ed. 1857, Natural Philosophy, with Plates. — Trans, by Rev. A. Abbott. A Treatise on Logic. — By Rev. A. Abbott. i2mo., pp. 40. 1847. A Small Geography. — By Mrs. Ballantine. i8mo. pp. 44. 1848. A Small Arithmetic— By Rev. S. B. Fairbank. i8mo. pp. 72. Marathi Grammar. — By Rev. E. Burgess. 8vo, pp. no. A Music Book.— By Rev. A. Abbott. i8mo. pp. 68, 1851. Principles of Erglish Grammar and Idiomatic Sentences, English and Marathi. — By Rev. E. Burgess. i2mo. pp. 295. — 2nd Ed. 1853. Easy Primer and Vocabulary in Marathi. — By Rev. E. Burgess. iSmo. pp. 116. 1853. Music Manual. — By Rev. S. B. Fairbank. 8vo. pp. 12. Reprinted from the Dnyanodaya. 1854. Grammar of the Marathi Language. (In English).— By Rev. E. Burgess. 8vo. pp. 182. Introduction to Mental Arithmetic. — By Rev. H. Ballantine. ist Ed. ? . — 2nd Ed. 1865. i2mo. pp. 83. Manual of Sanskrit Grammar.— By Rev. J. V. S. Taylor, of the Irish Presbyterian Mission. 8vo. pp. 21. 1867. Questions on Geography. — Illustrated. By Rev. S. B. Fairbank, D.D. i2mo. pp. 164. Published in two parts, 1875. Revised by Rev. E, S. Hume in 1880, and published in 1882. 1875. Arithmetic, Interest, Discount, &c.— By Rev. S. B. Fairbank, D.D. l2mo. pp. 12. 1,000 copies, 1876. Arithmetic, Part I.— By Rev. S. B. Fairbank, D.D, i2mo. pp. 36. 1,000 copies. 1879. Arithmetic, Part II. — By Rev. S. B. Fairbank, D.D. i2mo. pp. 24. 2,coo copies. 19. List of Books prepared by Members of the American Marathi Mission, and published by the Bombay Tract Society, and others. (^Published by the Tract Society, unless otherwise specified.) 1828. The Three Worlds.— By Rev. Gordon Hall. Mission List, 1822. 1829. The Wrath to Come.— By Rev. Gordon Hall. Mission List, 1825. GENERAL LITERATURE. Ug 1830. Good Tidings.— By Rev. Samuel Newell. Mission List, 1824. First Book for Children. — Mission Educational List, 18 iS. 1849. ■ The Shepherd of Salisbury Plain.— Tr. by Rev. R. G. Wilder. Mission List, 1S49. Pilgrimagss, Cholera, &c. — By Rev. A. Abbott. Mission List, 1844 and 1846. The School Boy.— Chap. L Trans, by Rev. R. V. Modak. Mission List, 1849. Astronomy. — By Rev. E. Burgess. Revised for 2nd Ed. by Rev. S. B. Fairbank. 12 mo. pp.49. Two Editions. 1,000 copies. 1850. The African Girl and other Stories.— Tr. by Rev. A. Abbott. Mission List, 1845. The Dairyman's Daughter.— Tr. by Rev. R. G. Wilder. i8mo. pp. 64. Four Editions. 12,000 copies. Dialogue on Religion. — Tr. by Rev. Geo. Bowen. i8mo. pp. 54. Four Editions. 10,000 copies. On Faith. — Revised by Rev. R. G. Wilder, pp. 120. 1,000 copies. Earth's Church History.— Mission List, 1850. Honesty. — Tr. by Rev. Wm. Wood. Mission List, 1850. Three Editions. 18,000 copies. The School Boy. — (J. S C. Abbott.) Trans, by Rev. R. V. Modak. i6mo. pp. 182. i,00Q copies.-^2nd Ed. 1857, 1, 000 copies. 1851. Compendium of the Bible.— By Rev. D. O. Allen, D.D. Mission List, 1834. Narayan Bawa. — By Rev. R. W. Hume. 32mo. pp. 31. Five Editions. 19,000 copies. Picture Book for Children.— By Rev. R. W. Hume. Mission List, 1850. The Mother at Home. — Trans, by a Gentleman in Civil Service, and Revised and Edited by Rev. A. Hazen. i6mo. pp. 220. 1,000 copies. Life of Mohammed. (English). — By Rev. Geo. Bowen. iSmo. pp. 180. Three Eds. 2,000 copies. 1853. On the Choice of a Guru.— By Rev. R. W. Hume. iSmo. pp. 8. 7 Editions, 57,000 copies. Summavy of Scripture Doctrines.— Mission List, 1820. 1852. Barth's Bible Stories, N. T.— Tr. by Rev. W. Wood. i2mo. pp. 169, Two Eds. 2,500 copies. 1853. Life of Mohammed. — Tr. by Rev. Haripunt Ramchandra, from the Eng. of Rev. Geo. Bowen. i2mo. pp. 260. Two Eds. 2,200 copies. Nature's Wonders. — Trans, by Sarwattam Sakharam. Thoroughly revised and Indian examples substituted, by Rev. S. B. Fairbank. i2mo. pp. 187. 1,000 copies. Kindness to Animals. — Trans, by Mr. Ramji Bhor, and Revised by Rev. R. G. Wilder. i2mo. pp. 92. 1,000 copies. On Transmigration.— By Rev. R. V. Modak. i8mo. pp. 20. 15,000 copies. Questions on Hinduism. — Trans, by Rev. Geo. Bowen. 1855. Physical Errors of Hinduism. — Prepared by Rev. R. G. Wilder, on the basis of an article in the Calcutta Re-view. I2mo. pp. 75. 3,000 copies. The "Word of God.— By Mr. Shekh Daud. iSmo. pp. 12. 7,000 copies. Little Jane, the Young Cottager. — Trans, by Mrs. Wilder. i6mo. pp. 75. 5iOO° copies. Examination of Religions, Part I.— Trans, from the Sanskrit by Rev. Haripunt Ramchandra. i2mo. pp. 76. 1,000 copies. 1857. Fulfilment of Prophecy in the Spread of Christianity.— By. Mr, Shekh Daud. i6mo. pp. 91. Examination of Religions, Part II.— Trans, from the Sanskrit by Rev. H. Ballantine, i2mo. pp. 136. i.ooo copies. I20 MEMORIAL PAPERS. The Wrath to Come. (Hindustani.) — Trans, by Mr. Shekh Daud. i8mo. pp. 8. 9,000 copies. 1858. The Saviour of the World. — Trans, by Rev L. Bissell, D.D. i2mo. pp. 167. 1,000 copies. The Godly and Ungodly. — By Mr. Shekh Daud. iSmo. pp. 40. 6,000 copies. 1859. The Power of Prayer. — Trans. By Rev. L. Bissell, D.D. l8mo. pp. 24. 2,750 copies. 1860. Counsels to Native Christian Mothers. — By Mr. Shekh Daud. i8mo. pp. 72. 1,200 copies. 1863. The Scriptures and what they teach of God and Man.— By Rev. S. B. Munger. i8mo. pp. 6S. 6,000 copies. Caste. — By Rev. R. V. Modak. i8mo. pp. 54. 9,000 copies. Slander.— By Rev. R. V, Modak. 32mo. pp. 26. 14000 copies. Vicarious Punishment. (Hindustani).— By Rev. A Abbott. iSmo. pp. 46. 1,000 copies. 1864. Mohamedism, What Evidence of its Truth ?— By Rev. Kassim- bhai Mohammedji. iSmo. pp. 40. 13,000 copies. The Sinner's Friend. — Trans, by Rev. R. V. Modak. iSmo. pp. 106. 8,000 copies. 1865. Abusive Speech— By Rev. S. B. Misal. i8mo. pp. 27. 7,000 copies. Marathi Grammar for Beginners. — By Rev. S. B. Fairbank. i6mo. pp. 32. Pub. by C. V. E. Society. 2,000 copies 1867. The Watchmaker and his Family. — Trans, by Rev. H. J. Bruce. l8mo. pp. 70. 4,000 copies. 1868. Mohurrum Festival.— By Mr. Shahu Daji Kukade. i6mo. pp. 16. 25,000 copies. 1869. The Children of the Bibl3.— Trans, by Mrs. Fairbank. Svo. pp.91. 1,000 copies. 'Tis All for the Best.— Trans, by Mrs. Bruce. i2mo. pp. 40. 3,000 copies. Conversations about Caste.— By Rev. S. B. Misal. i8mo. pp. 44. 5,000 copies. 1870. Hymns and Spiritual Songs.— By Mr. Krishnaraw R. Sangale. l2mo. pp. 142. 4,500 copies. Divine Method of Salvation. (A Prize Poem.) — By Mr. Krishnaraw R. Sangale. i2mo. pp. 78. 5,000 copies. Law in its Relations to Salvation ; .A.n Inquiry for Brahmists. (English) — By Rev. H. J. Bruce. Svo. pp. 20. 500 copies. 1871. The Smith of Ragenbach and Other Stories.— Trans, by Mrs. Bruce. i2mo. pp. 48. 9,000 copies. The Cross-Bearer. — Trans, by Rev. W. Wood. i2mo. pp. 57. 1,000 copies. The Lambs Fed. — Trans, by Rev. H. Ballantine. Mission List, 1851. Medical Work on Diseases of Women.— Trans, by Rev. A. Abbott. Pub. by Mr. Abuna Linguji. Ahmednagar. l2mo. pp. 80. 1872. The Two Lambs.— By Mrs. Park. i2mo. pp. 43. 10,000 copies. 1873. Tho Great Salvation.— By Rev. Haripant Ramchandra. i8mo. pp. 21. 7,000 copies. The Old, Old Story, and Other Hymns.— Trans, by Mrs. Bissell. i2mo. pp. 50. 3,000 copies. 1874. The King's Son.— By Mrs. Park. i2mo. pp. 27. 3,000 copies. Good Tidings in Verse. — A Poetical version of Rev. Samuel Newell's Tract of the same name. By Rev. Vishnu Bhaskar, i2mo. pp. 32. 3,000 copies. A Sermon on the Death of Mrs. E. D. Ballantine. —By Rev. R. V. Modak. i2mo. pp. 56. " Published by her children." MARATHI CHRISTIAN HYMNOi.OGY. 121 1875. The Mother's Last Words.— Poetical Translation by Mrs. Bissell. l2mo. i)i>. 31. 3,000 copies. 1876. TheBestFriend.— By Mrs. Park. i2mo. pp. 74. 3,000 copies. Songs of God's Praisa, and Story of Job.— A Poetical Tract, by Mr. Krishnaraw R. Satigale. i2ino. pj). 50. Conversation on Eating- Meat.— By Rev. R. A. Hume. i6mo. pp. 8. Pub. by the Columbian Press, Satara. 400 copies. 1878. Anatomy, Human and Comparative.— By Rev. H. J. Bruce. 8vo. pp. 340. 20S Illustrations. Pub. by the Author. 2,000 copies. 1881. The Doctrine of Incarnation and its Indian Illustrations.— By Rev. C. W. Park. Royal i6nio. pp. 22. Illustrated Primary Ai'ithmetic— By Rev. H. J. Bruce. 250 Illustrations. Pub. by the Author. 8vo. pp. 52. 500 copies. V. MARATHI CHRISTIAN HYMNOLOGY. 1. The Earliest Hymns.— It is natural for the true worshipper to express the feelings of his heart in song. So accustomed are we to the use of hymns that we know not how our first Missionaries could give interest and zest to their Marathi services, when there was not a hymn, or even a portion of Scripture, which they could sing. We know' that this want was felt by them, only in a less degree than the want of the Scriptures themselves, and efforts were very early introduced for the supply of this want. The first book of Christian hymns in the Marathi language was published in 1S19. It contained 16 pages of i6mo. size. At that time there were a large number of schools carried on in connec- tion with the Mission, and the hymns prepared were taught to the children in these schools. In a joint letter written by the Missionaries in 1824, they say : — " We have made considerable exertion to introduce the most solemn and appropriate of the native popular tunes, adapted to the Marathi hymns we have prepared and printed, and with considerable success. Many of our school-boys and teachers can sing the hymns with great propriety. But we arc aware that our native singing must be very imperfect, till we get a gamut perfected in the Marathi. We find no written music among the natives." The next edition of the Hymn Book, so far as appears, was published in 1825. It was greatly enlarged, being about six times as large as the preceding. It contained 47 pages, Octavo. Some of these hymns were also published in the same year in connection with some forms of prayer, constituting an iSmo. book of 70 pages. 2. Improved Versions of Hymns.— No department of Hterature more requires time for development and growth than that of Hymnology. Of necessity the first attempts are crude and incomplete, and in consequence, the hymns produced cannot long survive. This is illustrated in INIarathi Christian literature. While some of the tracts prepared by our first missionaries arc still ptiblished, and are among the most useful tracts of the present day, there is not a Christian hymn of earlier date than 1845, which has survived to the present time. The Hymns of the previous decade gave place to improved collections in ,- - 1833 and 1835. The edition of 1S33 was an Octavo of 47 pages. ''•T^he 16 V ^^^^^^ 122 MEMORIAL PAPERS. hymns were written in native metres, and are supposed to have been prepared by Rev. Allen Graves.* They were called " Hymns for Public Worship," and were published in lithographic form. There were 43 hymns on a variety of subjects. A few shlokas are also interspersed among the hymns. The following are three sample stanzas from the 15th Hymn of this edition :— II \ II u^ ^rr^-^l r^^^ ^^J^m q-^ i f^5fr l"f^^ JT?5T 1 1 ffs- Trf^r ^sf fr m^\ || ^-^r^^T^t ^e^rl^H'r 1 1 II R II ^'iim ^^r f??e ^fJT?5T II ?iTC=T f^^-^r '-mT p^JT^r II qiT T\^ ^e^ 'T^r II ^# w ^ ^FT^^r II II ^ II ^?^?rr ^5^^ ^rf^^r ^?r II • ^^ fR^fr ut ^^?r II (m^^ ^'Wfrl^f TTRr^r II ^-JT^Tf ^% S"^^ ^rr'^r II A revised edition of this work, 2,000 copies, printed from type, was published in 183S. The hymns in this edition, though evidently the same, are changed almost beyond recognition. The following is the improved version of the stanzas quoted above : — ^H II ^"rrT

io6^'. -m^^ m^ II ^ u^ ^^f^ rlTTO ^iT^en II ^^\^ ^ rrn?^ ^^\' uwNpff 5^ ^^^ II ^j^R qrr Hrlr ^ir ^r^. ^ ^fiT^r ^^ f^g ^^cTf II gr'ft ^e^ ^€[Cr j?5# 1 1 ^ g^4 ^ ^?Tf Hfr R"TOi II f^^r^ fT=r^3 ^CT 5Tr# II * In some published lists this work is attributed to Rev. Cyrus Stone. The earliest list which I have seen, however, ascribes the authorship to Rev. Allen Graves. This list was probably printed spme time about 1842. It must therefore be regarded as authentic in regard to a book which was in common use at that time. MARATHI CHRISTIAN HYMNOLOGY. I 23 There was another and difTcrent Hymn Book pubHshed in 1835. It was called " Psahns and Hymns," and was written, in English metres. It contains versions of the first seven Psalms in 33 different Parts, and also a collection of 29 hymns. A portion of this same work appears in a much earlier form, but it is without date, and the time of its first publi- cation is unknown. Its appearance and the type in which it is printed, indicate, however, that it must antedate by several years, the edition of 1835. We quote a few stanzas from the 1st Psalm, and also from the 3rd Hymn, both taken from the earlier edition : — m^ \ I ^TPTT'TT tRtttt || =gnF=!»Tr% ^T%r II G^^r^fr t?75r arfiTf^ff?'- 1 B^ iTT^r. II V ^^1J^ Jj/^f^, ^T rf^'r B^ sfT; 3. " Hymns for Divine Worship," 1845.— The Hymn Books above described continued to be used in the Mission Churches for a number of years. But there came to be a growing dissatisfaction with them. One who has been called " the Watts of INIarathi Christian Hymnology, or rather the interpreter of Watts," was engaged in the study of Marathi and Sanskrit, and preparing himself for a great work in this department of literature, as well as in various others. Rev. H. Ballantine arrived in Bombay Oct. ii, 1835, and was stationed at Ahmednagar. Possessed of fine feelings and a sympathetic nature, to which was added a high intellectual culture, and having an excellent poetical taste, he soon began to feel that the hymns in common use were not suitable for the purposes of public worship. On one occasion he wrote that there was no good INIarathi Hymn Book. "The IMission was using hymns set to native tunes, which could not be sung without calling up the vilest associations in the minds of native worshippers." He therefore began to translate into INIarathi some of the best hynins in the English language, preserving the same metres, and designing them to be sung to the same tunes as in the English. These translations " generally preserve the happy medium of fidelity to the spirit of the 124 MEMORIAL PAPERS. original, with sufficient freedom of expression to suit the idiom of the new language." He thus introduced a new era in the history of Marathi Christian Hymnology. His first collection of Hyi -^ was published in 184S, and was an i8mo. of 148 pages. It con- ' •".^'"'.''^ than a hundred hymns, which were received from the first \','- X. _ -^'^,'"'-'"T" to be generally used in the Marathi congregations of Western inA^.?. It was called " Hymns for Divine Worship." This edition was in use for several years, but was exhausted in 1853, after which it was out of print for a year or more. 4 Editions of 1854 and 1855.— The favor with which the first edition of " Hymns for Divine Worship " was received, inspired the author with new enthusiasm in the work of translating hymns from the English, Sometimes instead of an English hymn, a passage of Scripture was taken and rendered into Marathi verse. Thus there are poetical versions of the Ten Commandments, the Lord's Prayer, &c. The writer remembers hearing Mr. Ballantine speak with considerable satisfaction of his success in putting the Lord's Prayer into Marathi verse in fifty-three words, whereas the Scripture version of it in Matthew, contains fifty- six words. Mr. Ballantine was absent in America from December 1849 to November 1852, but on his return to India arrangements were made to publish a greatly enlarged edition of his hymns. The old hymns were accordingly revised by him, and more than two hundred new ones were added to his collection. The new edition consisted of two parts, one containing the hymns alone, which was issued in 1854, and the other containing both hymns and tunes, which was issued in 1855. The Hymn-Book was a i6mo. of 440 pages, and contained 336 hymns. This was called as formerly " Hymns for Divine Worship." The Hymn and Tune Book was called " Sacred Songs." It was a i2mo. in form, and contained 310 pages. The tunes were arranged upon the left hand pages, with usually one stanza of the hymn interlined, while the hymns suitable for the tune, were arranged in double columns on the opposite pages. The type with which the music was printed, was brought from Boston in 1S52, and, with the exception of a twelve page Music Manual published by the Mission in 1853, this was the first attempt at printing music which was ever made in Western India, although some lithographic sheets had been previously published. 5. Editions of 1858 and 1865.— A third edition of the *' Hymns for Divine Worship," was published in 1858. It was a reprint of the edition of 1854, but was in i2mo, form. The fourth edition was published in 1865 by the Mission in connection with the Bombay Tract Society. These hymns having come into general use in the churches of Western India, the Society arranged to take a part of the edition. In their Report for 1865, the Committee say: — " The admirable collection of Hymns by Mr. Ballantine has long been in use, but has only now been published by this Society. 336 of the choicest Hymns in the English language, are here rendered into flowing Marathi, with a success that leaves nothing to be desired. There is reason to believe that the love of these sacred songs will ' grow with the growth, and strengthen with the strength ' of the Native Church in Western India." The Mission portion of this edition contained the Children's Hymns, mentioned in the next paragraph, added as an appeadix, and was not MARATIII CHRISTIAN HYMNOLOGY 1 25 piil)lishecl until 1866. Mr. Ballantine was revising the hymns, and carry- ing the work through the Press when he was compelled by failing health to leave India. ' J died at sea on the homeward voyage, November 9, 1865. TT-. -tion 01 1^ ^i sea, and " no man knowelh of his sepulchre unto M, lauch earlier forn\j,' left an enduring monument in the collection of '^u'^eet hymns whicxi he has given to the Marathi Christian Church. 6. Children's Hymns, 1832. — Mr. Ballantine not only left the 336 hymns above mentioned, but he prepared 64 hymns for children, making 400 in all. These were translated from some of the most popular of the English hymns for children, such as, " I want to be an angel," " Around the throne of God in Heaven," "Will you go?" &c., &c. This collection was published in Octavo form, with the accompanying music, in 18G2. On its completion Mr. Ballantine wrote : — " I thank God that I have been permitted to bring so many of the songs of Zion into use in this language, to cheer the hearts and excite the religious affections of the children of God in this land." 7. Re-Introduction of Native Metres.— During the years from 1861 to 1867 there was a gradual re-intruduction of a few native metres. They Avere the original compositions of native poets ; most of them by Mr. Krishnaraw Ratnaji Sangale, a Catechist of the American Mission at Ahmednagar and Bombay. They were prepared in accord- ance with the rules of Marathi poetry, and were sung to native music. Whatever objections may have been felt in the earlier days of the Mission, to the native tunes, because of their '• vile associations " in Hinduism, these objections were in a measure removed as the Christian community became older, and as large numbers of the second and third generations grew up and were added to the church. There is no question but that the native Christians generally prefer their own native melodies. They find them easier, and the frequent repetitions and choruses are in accordance with their taste. " But they also learn to love the translations of English hymns, for the rich devotional thought they contain, and, be- coming accustomed to the tunes, delight in many of them. The Mis- sionaries too, joining in worship with the native Christians, find that many of their earnest words of praise, set to native airs, are full of sweet- ness, and promotive of devotion. There seems the best reason, therefore, for combining both in a Hymn-Book prepared for the use of the native churches." 8. A Native Christian Poet- — The first to introduce the native melodies to the use of the churches, in these later times, was, as above intimated', Mr. Krishnaraw Ratnaji Sangale. Though others have prepared some very acceptable hymns, yet Mr Krishnaraw still stands without a rival, as the Native Christian Poet of Western India. Ori- ginally of the Weaver caste, he was converted in 1859, and was baptized at Ahmednagar Jan, i, 1S60. He was employed at first in preaching among the people of his own caste, and afterwards established a school among them, which was attended by 40 Weaver boys. Still later he became the head teacher in the Girls' School at Ahmednagar. Before his conversion he was very fond of music, and was familiar with many native tunes. On first hearing the English tunes he was not at all pleased with them. He therefore took three of Mr. Ballaniine's hymns, vis., " One there is above all others," " O my soul, what means this sadness? " and 126 MEMORIAL PAPERS. "^^{^(,^'^ s^ir, " and adapted them to some native tunes. These he went about humming to himself, but they did not satisfy his love of song. He therefore commenced to write the " Life of Christ, " in verse, in imitation of a Hindu poem that he was famiUar with. This was quite a lengthy poem, and has never been published in its original form, although a part of it was incorporated in the " JsfU rrrr%"Ti"rffr ^ 4:67 (E. M.) Divine Worship Ballantine. 3Tfr fl^t JTm^jfl" 60 (E.M.) Doxology Ballantine. ^TwMt f^^4l^ 412 Ps. 70 : S Krishnaraw. 3Tr^W% §^, ^TiT W"^i%^r ... 008 Heaven Krishnaraw. arr^rr^r^riwr ij^ (E.M.) Ps. us Ballantine. sn^iT^ ^rqr sTFTEiir 444 The Lord's Prayer Fairbank. arnr^Pr^^lT 450 (E.M.) TheSabbath Ballantine. 3TRTr TT^^^^ 1^ 408 Evening Prayer Dr. J. M. Mitchell. 3nfJ5^=s^ ^rqr ^^f 248 Enough for All Krishnaraw. ^^ Tfnsft spjff lY 5r^rr5T. 74 The Sinner's Friend... Krishnaraw. tp^ ^HPTTrST 'frs" srf? TJTr . . . -481 The Gospel Feast Fairbank. i?^ 5"^ ^ tpn: 480 The Saviour's Feast Fairbank. ^^ fl% J^C ^^ 441 Ten Commandments ... Dr. J. M. Mitchell. ^ffT fff^TqTTT^ 1U8 Compassion of Christ. ... Krishnaraw. ^ffr f^frT 3rf r %?!" 260 Acceptable Prayer ... Krishnaraw. ^W aTHTTr t*Tr *i^fTi^r G7 (E. M.) Christ's Birth Ballantine. qiTT fR^'HTTTSS" 474 Consecration of Children ... Fairbank. TTfT,^r3T^I^^ ^flT 144 Christ the Best Friend . Krishnaraw. f^ifl^^ 3frrTt 4<^«fl 3TTt^... 295 I will Arise Krishnaraw. 5^ aWrri" % ^H'^^^^ .. 189 Bad Effects of Sin ... Krishnaraw. g^ ^vr^qr 3Tg^t# ^^f ?Tr?5T 192 God's Plan of Salvation . Krishnaraw. 3^'t, TFT tJIt 234 Repent Krishnaraw. J^^'q" ?Tr?^rft^ 187 Ye must be Born Again . Krishnaraw. q^ aTTrfr q^wf ^T^^ ^ 'Tt^ 293 Lord Accept Me Krishnaraw. q-jj^^jT jTI-fn" n^ Ill Christ my Refuge ... Krishnaraw. q^i^nlr^cT ^T ^m 324 Job i : 21 Krishnaraw. ^ rT^ JTR f4f^cT irf^ 4 Ps. 69 Krishnaraw. q^ rPST rt^R'Hi 533 The Judgment Day ... Ballantine. sf^qf^ FST^TrT^ ^f Jlt^ 320 The Sweetest Fruit ... Krishnaraw. q"5 TT3I rTTT^ ^qf^W^ST... 294 & B.15 Prayer for Salvation... Krishnaraw. q^ TTsr ^f ^ i^ft m'^ 415 & B.39 Longing for Peace ... Krishnaraw. srj ^T^wn^ff ^ J:'^? ^ irrrrr 82 Christ's Sufferings ...Krishnaraw. ^T^ff^^^ >T^?jflr ... 321 Spiritual Foes Krishnaraw. ^^Hrf^W^T^^ Fit... 368 Ps. 40: 11-13 Krishnaraw. q^ ^^^?yr i%tfr ^rfrT 126 Meekness of Christ.. Sidoba Misal. sr^qr5T3T^ ipr?H^ ?ST^. 417 Fitness for Heaven ... Krishnaraw. HU ^ frq-^^itfr'^^ 145 & B 74 Christ the best Friend. Krishnaraw. ^ ft ^ 5T?f J^in" 562 Praying for Heaven ... Krishnaraw. ^ 5fi^^ TTJTrST ^ arsf q'Pff . 418 Bread of Life Krishnaraw. ^^, ^r ^r ^5T qr^qr^r 298 Lord have mercy ... Sidoba ]\Iisal, spj^sr TT^r ^"^f^^^ ... 210 Sins innumerable Krishnaraw. 5pT?q- rfrfrf^qra" ?r3f% 255 Pleasing God Krishnaraw. q"iT?5T 57T^ 5Tr ^IT^IT 261 Pray without ceasing. . Krishnaraw. ^HL^ f^^Hl^dl ^ 123 Christ the Nectar of Life. Krishnaraw. ^"W^r^ :?f ft ^ 11 (E.M.) Praise to God Ballantine 140 MEMORIAL PAPERS. T(W *rr5'€r qr^r ^^HT ..- 475 Baptism Fairbank. j^spT W^, %ffr ^r ^^ ^rt 322 ... John 6: 68 Krishnaraw. I'q-q- spj ^ i^f^^ 81 & B 64 Christ's Sufferings ... Krishnaraw. ^qr, ^jTT?^?^ 61 (E.M.) Doxology ^ Ballantine. ^rss'iT^ s^T^ ifrT 222 Turn to God Krishnaraw. ^IrfTT ftn"rrf (ft 5r^"Trar... 40 God our Refuge Krishnaraw. ^TRRT, ^^ ^