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 U522 1907 
 
 Undenominational missionary 
 studies for the Sunday 
 
UNDENOMINATIONAL 
 
 MISSIONARY STUDIES 
 
 FOR THE 
 
 SUNDAY SCHOOL 
 
 Third Series 
 
 OUR RESPONSIBILITY FOR THE 
 IMMIGRANTS IN OUR MIDST 
 
 OUR RESPONSIBILITY FOR 
 INDIA'S MILLIONS 
 
 Junior and Intermediate Grades 
 
 EDITED BY 
 
 George Harvey Trull 
 
 Assistant Minister Fifth Avenue Presbyterian Church 
 New York City 
 
 The Sunday School Times Company, 
 Philadelphia, Pa. 
 
Cop3fight, 1907 
 Bv George Harvey Trull. 
 
 Single copies, twenty cents, postpaid. 
 
 Ten copies, fifteen cents each ; fifty copies, ten cents each ; carriage extra. 
 
 More than fifty copies, special prices on application to 
 
 The Sunday School Times Company, 
 
 ioji Walnut St., Philadelphia. 
 
Introductory note 
 
 THERE is no greater need in missionary literature than 
 that of suitable lessons and helps for mission study- 
 in the Sunday-school. Mr. Trull's books are designed 
 to meet this need. The volumes already published have been 
 found serviceable, and it is hoped and believed that this new 
 book will materially increase the helps available for the 
 teaching of missions to young people and children. 
 
 No problem at home presses on the nation and the Church 
 more urgently than the problem of Americanizing and 
 Christianizing the great host which pours in upon us annually 
 from Europe. Our young people should be led to study the 
 immigration question. And abroad, India is the most 
 populous and needy mission field, after China; and the great 
 men who have laid the foundations of Christianity there are 
 men whose lives should be known and reverenced as among 
 the most holy and helpful treasures of the church. These 
 are the themes of Mr. Trull's book. 
 
 Robert E. Speer. 
 
preface. 
 
 THE aim of this Third Series of Missionary Text Books is 
 similar to that of the two that have preceded it, the 
 presentation of home and foreign missions in simple 
 and inexpensive form for young people in the Sunday-school. 
 Special attention is called to the fact that the Studies are 
 strictly undenominational, hence they are adapted for use in 
 any school. They should be used as Supplemental Work, 
 and in no case take the place of the regular Bible lesson, but 
 be correlated with it. 
 
 They are issued in two grades, this volume for Junior and 
 Intermediate scholars, and a companion one for those of 
 Senior grade, both treating exactly the same topics. To 
 secure the best results from the missionary instruction, each 
 scholar in the Sunday-school should have a text-book of his 
 own, and home preparation of the Study should be expected 
 and required. This faithfully done, followed by a lesson of 
 ten or fifteen minutes in the class, with the closing exercises 
 of the school devoted to the missionary topic and wisely 
 correlated with the Bible lesson of the day, will make mission- 
 ary Sundays memorable occasions in the minds of the scholars. 
 
 Those schools that can add constantly to their missionary 
 library will find it a distinct advantage to do so. Some books 
 suitable for reference or circulation have been suggested 
 at the close of each Study. The text-book is merely the 
 starting-point for further reading. 
 
 It is undoubtedly true that the Sunday-school is the educa- 
 tional department of the church, and in the classes to-day 
 are the future trustees, stewards, deacons, elders, ministers, 
 and missionaries. That persons who are to hold such posi- 
 tions of responsibility should be trained in the things of the 
 Kingdom, is not open to question. In the hands of the 
 Sunday-school superintendents and teachers of the present 
 
generation lies the key to the missionary problem. An 
 instructed Sunday-school now will mean an intelligent 
 Church to-morrow. How shall they believe in that of which 
 they do not know? and, How shall they know unless they 
 be instructed? and, How shall they be instructed unless the 
 Sunday-school provides for it? 
 
 I wish to acknowledge my indebtedness in the preparation 
 of these Studies to Miss Marian G. Bradford, Mrs. Thomas 
 H. Alison, Miss Ruth G. Winant, members of the Missionary 
 Committee of the Bible School of the Fifth Avenue Presby- 
 terian Church; to Miss Leila B. Allen, Editor of "Over Sea 
 and Land, " and to Mr. J. Ard Haughwout, all of whom have 
 rendered material aid. For the map and illustrations, I am 
 indebted to The Foreign Missions Library, The Young 
 People's Missionary Movement, Fleming H. Revell Co., and 
 the "Missionary Review of the World," through whose 
 courtesy permission has been granted for their use. 
 
 George H. Trull. 
 
 New York City, September 15, 1906. 
 
Contents* 
 
 ©ur IResponsiMUtE tor tbe Immigrants in ©ur flQifcat. 
 
 Study I. 
 Where They Come From, and Why., They Come 9 
 
 BY MISS RUTH G.^WINANT. 
 
 Study II. 
 Immigrants in Our Cities v^* * l6 
 
 BY MRS. THOMAS H. ALISON. 
 
 Study III. 
 Immigrants Mining, Lumbering, an^Farming 22 
 
 BY MISS LEILA B. ALLEN. 
 
 Study IV. 
 Immigration a Menace and a Mission . 31 
 
 BY GEORGE H.^RULL. 
 
 Our TResponstbtlttv tor India's AMllion*. 
 
 Study V. 
 The Land and The People of India .,.* . 37 
 
 BY MISS RUTH G. WINANT. 
 
 Study VI. 
 History and Religions ^.S. 44 
 
 BY GEORGE H. TRULL. 
 
 -/ Study VII. 
 William Carey — Literary Work. 56 
 
 BY GEORGE H.^TRULL. 
 
 Study VIII. 
 Adoniram Judson — Evangelistic Work 64 
 
 BY J. ARD^HAUGHWOUT. 
 
 Study IX. 
 John Scudder — Medical Work ^ 73 
 
 BY MRS. THOMAS H. ALISON. 
 
 ^ Study X. 
 Alexander Duff — Educational Work^ 78 
 
 BY MISS MARIAN G. "BRADFORD. 
 7 
 
PROSPECTIVE AMERICANS 
 
 FROM COPYRIGHT STEREOGRAPH, 1 
 BY UNDERWOOD & UNOERWOOD, 
 NEW YORK 
 
STUDY I 
 
 ©ur TResponstbillts for tbe Hmmtgrante 
 Hn ©ur flMfcst 
 
 "GGlbete Gbes Come fftom, ano *GGlbs Gbes Come. 
 
 "Afo America for Americans, but Americans for America." 
 
 Eighty millions ! That is about the population 
 of our country. But we are not all Americans, for 
 people from foreign shores are coming here at the 
 rate of one every thirty seconds. One person in every 
 three in the whole country was either born outside 
 of America, or his parents were. On May 7, 1905. 
 12,000 immigrants landed in New York within twelve 
 hours. That day was a record breaker. 
 
 There are two questions that we wish to ask and 
 answer. Where do the immigrants come from? 
 Why do they come? 
 
 I. Where Do They Come From? 
 In answer to this question we might say, they 
 come from everywhere; from Europe, Asia, Africa, 
 Australia, and the islands of the sea; from the land 
 of the "midnight sun" in the north, and from the 
 plains of sunny Italy in the south. Those who lead 
 all the rest are from Austria-Hungary, Italy, and 
 Russia, while forty other races follow. 
 
 9 
 
IL Why Do They Come? 
 But why do all these people, from so far across 
 the sea, leave their own homes and come to America? 
 There are two chief reasons; Problems at Home, 
 Prospects Abroad. 
 
 Problems at Home. 
 
 First, there is the problem of poverty. Take, for 
 example, a family in southern Italy. They are very 
 poor. Grown men, working as laborers, earn from 
 sixteen to twenty-eight cents a day. With this sum 
 they must support large families. Meat and white 
 bread are luxuries, and macaroni and spaghetti with 
 black bread and dried fruit form the every-day fare. 
 
 A second problem is the high taxes, for however 
 poor a man may be, and however needy his family, 
 his taxes must be paid. 
 
 Then there are other problems. Every son of 
 Italy is expected to serve his country as a soldier, 
 for a longer or shorter length of time. This military 
 service he must give, whether he wishes to or not. 
 The Roman Catholic Church is another problem, no 
 less real. The priests are, as a whole, tyrants, and 
 try to get as much money as they can from the people. 
 If one does not pay well when he goes to confession, 
 the priests get very angry, and make it very un- 
 pleasant for those of their parish who are not able 
 to pay liberally. 
 
 But let us look at the Russian Empire, where so 
 many immigrants come from to-day, and we shall 
 find still a different problem. The homes of the 
 people are small, but quite clean. That is, those of 
 the Jews are. It is part of their religion to keep them 
 
 10 
 
so. They are supposed to keep themselves clean, 
 too, it being the rule to " clean the dirt from the nails 
 once a week, as it is the hiding place of devils." 
 Now the problem of the Russian Jew is persecution, 
 or the fear of it. Until religious liberty was 
 nominally granted, Oct. 30, 1906, the Czar demanded 
 that all his subjects belong to the church to which 
 he did, the Greek Orthodox. Because the Jews 
 would not do so, they were cruelly persecuted, often 
 killed. But they are not the only ones persecuted 
 in the Russian Empire. The Poles and Finns, 
 known as "conquered peoples," are not allowed to 
 hold government positions, or teach in government 
 schools. Naturally when they hear of our land, where 
 every man has an even chance, they want to 
 emigrate. We might visit many other countries 
 from which immigrants come, and we would find 
 that some one of these problems at home makes 
 them think of going to far-off America, the land of 
 wealth and freedom. 
 
 Prospects Abroad. 
 But not only do the problems at home make them 
 emigrate, but prospects abroad. Such wonderful 
 stories are told about America. It is the land of 
 gold, where work is plenty and taxes low, where mil- 
 itary service is not required but voluntary, where 
 there is a chance for every one. Perhaps some neigh- 
 bor, more daring than the rest, has gone to the 
 United States to make his fortune. If he succeeds, 
 he writes to his friends in a very exaggerated way 
 about his "riches," which may mean two dollars a 
 day, working on the subway. After a time he sends 
 
 11 
 
money for his family to come over, and when they 
 go, he is pronounced a millionaire. If, on the other 
 hand, he fails, he is ashamed to tell it, and will spend 
 his last five cents to write home and speak hopefully. 
 Added to this is the work of the men called "run- 
 ners" or agents for the steamship companies. It is 
 the business of these men to persuade the poor people 
 on the other side that they can make more money 
 here. They do not mind telling what is not the truth 
 so long as they can secure passengers for the steam- 
 ships, and be well paid for every one they get. 
 
 How They Come. 
 
 Now just a few words as to how the immigrants 
 come. If we were such, we would go to the steamship 
 office located at the port from which we were to sail. 
 The doctors would examine us to see if we had any 
 contagious disease, and if they found none we might 
 then go aboard. We would belong to what is known 
 as the steerage. Here we would be crowded in the 
 day-time, and huddled like animals at night. Indeed 
 no careful farmer would crowd his cattle as we would 
 be. On one steamer, in one room 72 feet long, there 
 were 195 beds, in which 214 women and children 
 slept. The ceiling was only ten feet high. Do you 
 wonder that the babies cry more or less the whole 
 night through, and that sleep is out of the question 
 for many of the grown people? At meal time the 
 head of each family or group of people is given a 
 fork, a spoon, a tin cup, and a pan into which food 
 for the entire group is placed. The pan is filled with 
 meat, and the cup with a liquid called coffee. After 
 the meal is over, no hot water is given in which to 
 
 12 
 
wash the dishes. Salt water or cold water is all that 
 can be gotten, and if you don't like that sort of dish- 
 washing, you need not wash up at all. 
 
 Ellis Island. 
 
 When the Statue of Liberty is sighted, there is a 
 wild scramble for the deck. Sighs of relief are heard 
 on every side, but the trying times are not yet over. 
 Some, doubtless, who have traveled so many weary 
 miles, will after all not be allowed to stay in America, 
 but be sent back home. Having arrived at Ellis 
 Island, all must be examined by the doctors and 
 inspectors, and if any immigrants have a contagious 
 disease, or if they are likely to become dependent 
 on public charity, a chalk mark is made upon their 
 clothes, and they are sent to the Detention Room. 
 If it is decided that they cannot remain, they are 
 sent back to the land from which they came at the 
 expense of the steamship company. If the medical 
 examination is passed, they go to another room, 
 where they are asked their name, former home, 
 destination, and many more questions. Then, if 
 bound for New York, they pass down the stairs to 
 the boat that brings them to the city. Those who 
 are going to some other place, go on board another 
 boat, and soon they are on the train which will take 
 them to their new homes in the great land of America. 
 
 Do you think that they will be glad that they 
 have come? Did you ever wonder how many are 
 glad, and how many would like to go right back home ? 
 Well, whether they are glad or sorry may depend 
 somewhat on us who are already Americans. If we 
 treat the new-comers kindly, and tell them the glad 
 
 13 
 
news of salvation, before long we shall have, not 
 foreigners in our midst, but loyal Americans. 
 
 About thirty missionaries representing different 
 denominations and also the American Tract and the 
 American Bible Societies, give to the immigrants 
 at Ellis Island the Bible and tracts in twenty-four 
 languages. One of the colporteurs can speak twenty- 
 six languages. How glad these people are to hear 
 their own tongue in America, you may guess. The 
 Christian work begun so well at Ellis Island needs 
 to be followed up by teaching and help in the homes 
 of our new Americans. The sad part is that many 
 of them have no Protestant church or mission where 
 they can hear the gospel in their own language. 
 This, then, is the present need to be supplied. It is 
 foreign mission work at our own doors. 
 
 Questions. 
 
 i. How many immigrants are there in America, 
 and how fast do they come? 
 
 2. From what countries do they come in largest 
 
 numbers? 
 
 3. If you were a poor laborer living in Southern 
 
 Italy, what reasons would you likely have 
 for wishing to come to America? 
 
 4. What reasons for leaving Russia, if a Jew? 
 
 5. Why would you choose to come to America rather 
 
 than some other country? 
 
 6. Describe a trip across the ocean by "steerage." 
 
 7. What is being done at Ellis Island to give the 
 
 immigrants the gospel? What more needs 
 to be done? 
 
 14 
 
Books for the Library. 
 
 "Imported Americans," by Broughton Brandenburg. 
 " Coming Americans," by Katherine R. Crowell. 
 "Aliens or Americans ? " by Howard B. Grose. 
 
 15 
 
STUDY II 
 
 Immigrants Hn ©ur Cities 
 
 " You can kill a man with a tenement as easily as with an 
 axe." — Jacob Riis. 
 
 / 
 
 All these people who are waiting for their friends 
 to meet them at the Battery will be our neighbors. 
 They are going to live near us in New York, in Brook- 
 lyn, in Philadelphia, in Boston, and wherever you 
 go you will find some of them with all their worldly 
 goods tied up in those queerly shaped bundles, or 
 packed in shiny bags. They are going to seek a new 
 home in places already so crowded with people that 
 there seems to be no room for any more. In the big 
 cities, where men are needed to dig tunnels, blast out 
 foundations, and build big buildings, there seems to 
 be more chance of getting work, and seven out of 
 every ten people you saw on Ellis Island are going to 
 live in the city. See that crowd with their big bundles 
 and bags, trying to get up the steps to the elevated 
 train ! and, look ! another crowd is going down to the 
 Subway, while others are standing waiting, and 
 wondering when their friends will meet them. How 
 strange everything must seem to them, the Elevated, 
 the Subway, the great high buildings, and the people. 
 We must seem as strange to them as they do to us. 
 If we tried, we could not make them understand us, 
 
 16 
 
for our language is so very different from theirs. 
 Just think ! two of every three persons in New York 
 are foreigners. You will now begin to realize how 
 many there are here. The little boy who sells violets 
 on the streets comes from Greece, the land of all the 
 wonderful stories of Neptune, Diana, and the one 
 you love, of Hyacinthus; but he knows nothing of 
 Jesus and his love. 
 
 There is the little brown-eyed Italian bootblack, 
 and he can shine shoes until he can almost see his 
 happy little face smile back at him from the boots. 
 He is, oh ! so poor, and the few pennies he can earn in 
 a day are so welcome at home. His father has a 
 fruit-stand on the corner, where the apples and oranges 
 are put in neat piles, like pyramids of balls, one on 
 top of the other. Guiseppi, for our little Italian was 
 given this favorite name among the Italians, lives in 
 two dark rooms in a dirty tenement. There his 
 mother sits and sews on a machine all day long to 
 make a few cents; and little sister Rosa helps, too. 
 She sews the buttons on, and they must be sewed 
 tight and strong, else the man at the shop will not 
 pay them when they bring the finished work back. 
 Perhaps you saw Guiseppi 's big sister, Antonia, this 
 morning pulling a hurdy-gurdy through the streets. 
 How hard she and her companion labored, and how 
 gay she looked in her bright-colored dress ! The 
 minute they saw your face, they stopped, looked up 
 at your window and smiled. You smiled back, too, 
 and then the music began, and Antonia took the 
 tambourine. What fun you had watching her as she 
 twirled and then threw it, still spinning, high in the 
 air, and caught it on one finger as it fell; and then 
 
 2 17 
 
still jingling it she held it up for your pennies. That is 
 the way Antonia helps to get money for the family, 
 that they may have a place to sleep and food to eat. 
 You could hardly eat their food, and you would 
 scarcely call the place home. 
 
 But Guiseppi has plenty of fun, for every chance 
 for a holiday is grasped in "Little Italy," and then 
 in his best clothes he forgets about his "business," 
 and goes out for a good time. How he does enjoy 
 seeing the flag-trimmed houses and the gaily 
 lighted streets ! His little heart throbs with pride 
 when he sees the yellow, red, and white of Italy 
 twined with the new flag which he already loves, 
 for it means so much to him. It stands for free- 
 dom, for a chance to work and to earn more money 
 than he ever hoped to have in Italy, and, oh ! best of 
 all, for a chance to learn to read and write. No 
 matter how many muddy boots he has had to shine, 
 Guiseppi is never too tired to go to night-school, 
 and there he is in a class with many boys and men 
 much older than himself. All are trying to "read, 
 write, and speak English." One night he was so 
 tired that he just fell asleep on his desk, but his 
 teacher knew how hard he tried, and let him sleep on. 
 Right next to him sat little Isaac Rabinsky. He had 
 come from Russia with his parents, and was living 
 in a part of the city which is called the " Ghetto, " 
 because most of the Jews live there. Isaac has a 
 harder time than Guiseppi. He has many brothers 
 and sisters, and they all, nine of them, live in one 
 room. Would you believe that, except to come to 
 night-school, Isaac never leaves home from day to 
 day? No time to play, he only has time for work. 
 
 18 
 
Ever since he was big enough, he has run a sewing 
 machine. Before that, he used to go on errands. 
 All his family, father, mother, brothers, and sisters, 
 are sewing on machines as fast as they can. The 
 noise they make sounds like a factory. It goes on all 
 day and into the night, when at last the machines 
 are pushed to the wall, and the mattresses are rolled 
 out right on the floor; so when Isaac comes in from 
 night-school he just falls on one and goes fast asleep 
 to dream of the big, wide fields he used to play in 
 long ago before he came over in the big ship. Since 
 then he has not seen a tree or a blade of grass, except 
 in the Park. How both Guiseppi and he would enjoy 
 a day in the country! Perhaps you have heard of the 
 Fresh- Air Fund, which gives such children as these 
 a whole week of fun and fresh air in the country 
 during the hot summers. If you could only talk 
 to some little Bohemian girl, and hear her story of 
 having to roll cigars from early morning to late at 
 night, or to a Swede, Swiss, or any of the other stran- 
 gers in our city, you would hear from all of them the 
 same story of having to work hard and live in the most 
 crowded parts of the city because, they will tell you, 
 the rents are cheaper there. 
 
 But we must not forget the little strangers in the 
 kindergarten in Mott Street. Dear little Chinese boys 
 and girls, like big dolls, sitting at the table sewing 
 cards to take home. Perhaps they are the greatest 
 strangers, because they have come so great a distance, 
 and their customs are so different. Just look at their 
 queer little white shoes, as noiseless as a cat's paw, 
 and their queer clothes and still queerer little braids 
 that some day will be long queues, and which they 
 
 19 
 
must never have cut if they expect to go back to 
 China. Indeed, they dress in New York as they would 
 in Peking, all but the very few who try to copy the 
 "Melican man." Right here, too, in a so-called 
 Christian city they are worshiping heathen gods 
 and burning incense before them as they do in China. 
 If you go to their Joss house or temple, you will see 
 wonderful shrines built for the beautifully carved 
 gods they worship. When the priest prays, he 
 falls on his knees, with a piece of wood in each hand, 
 and while rising and falling he continually strikes 
 the floor, believing perhaps that the more noise he 
 makes the more surely will the god hear. 
 
 From these little glimpses you can see that as the 
 Italian, the Jew, and the Chinese are different from 
 us, so are all the others who come by thousands into 
 our city every year. If they are to live here, they 
 must become like us, or else in time, because there are 
 so many more of them than there are of us Americans, 
 we will become like them. 
 
 Questions. 
 i. Where do most of the immigrants settle? 
 
 2. Describe the life of an Italian boy in " Little Italy." 
 
 3. What chance has the little Russian Jew for edu- 
 
 cation ? 
 
 4. Is it fair for these girls and boys of the slums to 
 
 have so little? 
 
 5. What would you like to do to help them? 
 
 Books for the Library. 
 "The Poor in Great Cities," by Baxter. 
 "Children of the Poor," by Riis. 
 20 
 
"How the Other Half Lives," by Riis. 
 "Americans in Process," by Wood. 
 "Poverty," by Hunter. 
 "Aliens or Americans?" by Grose. 
 
 21 
 
STUDY III 
 
 Hmmigrants mining, numbering, an& 
 farming 
 
 "It is not enough only to cultivate the mind. With education 
 of the mind must go the spiritual teaching which will make us 
 turn the trained intellect to good account. A man whose intellect 
 has been educated, while at the same time his moral education 
 has been neglected, is only more dangerous to the community 
 because of the exceptional additional power which he has ac- 
 quired." — President Roosevelt. 
 
 We noticed while at Ellis Island that all the im- 
 migrants do not take the boat that is bound for New 
 York, although so many hundreds do. But there 
 are others whose journey is not so nearly ended. 
 They have many miles yet before they will reach 
 their new homes in the mining regions, lumber 
 camps, or farming districts of the great West. 
 
 The Mines. 
 
 Suppose we join that party of Hungarians bound 
 for the mines of Pennsylvania. What queer looking 
 bundles they have. The women carry them on their 
 heads and under each arm. Huge trunk-like boxes 
 are slung over the backs of the men. The children 
 bring up the rear, tugging bundles, too, or carrying 
 a smaller brother or sister. Soon they are in the 
 
 22 
 
train, the whistle blows, the conductor shouts, "All 
 aboard," even if the immigrants do not understand 
 him, and they are off. They are taking their first 
 trip in America, and everything seems so strange. 
 After some hours the train moves more slowly, the 
 engine puffs as if it were tired, and as we look out of 
 the windows, we find that we are climbing up the 
 mountainside. Finally the train stops at the station. 
 Men, women, and children; bundles, bags, and baggage, 
 all pour out of the cars, and there is much confusion. 
 But soon all is straightened out, and little groups 
 start off for the miners' "patch" where they are 
 to live. 
 
 Into a shanty of four rooms will move a man and 
 his family, and they will take ten boarders besides. 
 A week ago a Scotch family moved out of that house, 
 for the rent had been raised and they could not pay. 
 Their furniture was piled in the road, chairs, tables, 
 bureaus, beds, and pictures. The Scotch and Welsh 
 are all going, and their houses are being occupied 
 by Italians and by Slavs from Russia, Poland, 
 Austria, and Hungary. 
 
 Do the girls and boys from across the sea find 
 good times awaiting them in this "Promised Land?" 
 The miner's life is a hard one, and the children share 
 the hardships. The small ones may go to school for 
 a time, but soon they must leave and go to work. 
 At first the boys go to the "breakers," where they 
 pick out the slate and stone from the coal, as it 
 passes through the screens. At six in the morning, 
 the first whistle blows, and an army of 155,000 men 
 and boys are summoned to work at seven. No work- 
 man can enter the mines after that hour. Shortly 
 
 23 
 
after the whistle blows swarms of men pour out of 
 their houses and disappear into the mines for the 
 day, to be 500, perhaps 2000, feet below the surface. 
 Weary and grimy is the boy as he trudges home at 
 night. He may look longingly at the school children 
 playing, but his school days are over, and he can do 
 little more than read. Do you wonder that some- 
 times he gets discouraged? One boy of ten years 
 old, begged his father on his knees, to send him to 
 school, but he was roughly pushed aside and told 
 that he must earn money. Many a boy has to take 
 his father's place in the family, when the latter has 
 been killed or injured by an accident, or perhaps 
 unfitted for work by the dreaded miner's asthma. 
 One boy of sixteen supported a family of five with 
 true manly spirit, and made no appeal for sympathy. 
 
 The girls, too, must leave school early, for when 
 the mother has to do all the work for the family and 
 ten men boarders, the girls must stay home and 
 help to scrub and cook and wash, even if some tears 
 fall into the wash-tub. The Slavs are eager for 
 education. When a public school was opened, sixty 
 men applied. They wanted to learn to read, but 
 they were told that there was no provision made 
 for persons over twenty -one, and they had to turn 
 away. Sometimes they try to teach themselves 
 to read and write. From a prayer-book, a man will 
 pick out a prayer he knows by heart, usually the 
 Lord's Prayer. He will learn the letters one by one, 
 copy them, and so he will work his way into reading 
 first his native tongue, and then English. It is a 
 slow process, but perseverance wins. 
 
 The miners are a courageous band of men. No 
 
 24 
 
military service records braver deeds or greater 
 self-sacrifice. In the Spanish War we all know how 
 scores of men volunteered to go with Lieutenant 
 Hobson on the perilous undertaking of "bottling up" 
 Admiral Cervera's fleet; but the world did not hear of 
 it when in the Pennsylvania mines a number of men 
 were hemmed in by a fall of coal, and when the fore- 
 man called for volunteers to rescue their comrades, 
 the whole force of miners responded. These men 
 are ready at any time to risk their lives for their 
 fellows. 
 
 Do the girls and boys in the mining regions need 
 our help? Yes, and so little has been done. In one 
 section, one Christian young woman has brought 
 light to old and young. She has gathered the little 
 children into a kindergarten, and there they have 
 blissful times. A Boys' Club gives hope and new life 
 to her "breaker" boys. The girls have their own 
 hour when they learn to sew. The men have a night- 
 school and are taught to read. They also learn 
 something about their new country. A Sunday- 
 school gives them all instruction in spiritual things. 
 Into the homes goes this bright young woman, and 
 tells the mothers how to care for the little sick chil- 
 dren; for these mothers know not what to do, and 
 often hopelessly let their children die. 
 
 The Lumber Camps. 
 When we boarded the train with the Hungarians 
 bound for the mines, we may have noticed another 
 train filled with other immigrants. Their destination 
 was the lumber camps of the northwest, a much 
 longer journey. It will take more than a few hours 
 
 25 
 
to reach Minnesota or Wisconsin or Oregon. Several 
 days and nights the immigrants are on the way, 
 for the train is a slow one. They are going to the 
 place where lies the greatest wealth of our country. 
 You will say it is to the gold fields of Alaska. No, 
 they are bound for the timber lands. In one year 
 these yielded to our country over one billion dollars, — 
 nearly as much as all the money we have in circulation. 
 In the lumber industry there are employed three 
 times as many men as are enlisted in the standing 
 army of the United States. It is not an easy life, 
 swinging an axe all day long or floating the logs down 
 the swift rivers to the mills. Much of the timber is 
 cut in the winter, when the thermometer registers 
 40 degrees below zero. We could not stand it, for 
 we would be "tenderfeet," but the woodsmen laugh 
 at the cold. There is a fine spirit of comradeship 
 among the men; in their rough, kindly way they 
 stand together. As you travel through the great 
 northern forests, you may happen upon a lonely 
 cabin, the home of a logger. Here he lives with his 
 little family about him, far away from church and 
 school. Sometimes there are small settlements of 
 such cabins. When winter sets in, he must take his 
 team and leave home for the logging camp, still 
 farther in the woods. The church may not follow 
 him, but the saloon always does; and so may the 
 missionary. One of them writes: "In the vast 
 forests of Minnesota and Wisconsin there are thous- 
 ands of foreigners glad to hear the good news, if 
 only we send the messenger. They work in the 
 logging camps all winter, they number twenty men 
 to one woman. When we visit their camps, they 
 
 26 
 
listen reverently. Where shall we find laborers? 
 When I was talking to the children in one place, 
 I asked, 'Will all who have heard of Jesus, please 
 raise their hands?' Not a hand was raised." 
 
 The Farms. 
 
 Still another company of the immigrants who 
 landed at Ellis Island with the rest, are planning 
 to go to the great farming districts of the central 
 west. They have not chosen the mines or the lumber 
 camps, but farming, as their occupation. See that 
 company of Russians? They are bound for North 
 Dakota. When they get there the men discard their 
 Russian clothes, and dress like all "cow-boys" in 
 flannel shirts, jean trousers tucked into their boot- 
 legs, and rough slouch hats. The boys are just like 
 them; but the women, — look at those very short 
 skirts, the kerchief tied on the head, the bit of gay 
 ribbon on the younger women, — and the little girls, 
 why their dresses are like their mothers ! Their 
 house will be made of mud, but all mud houses are 
 not alike. At first they will roughly put up a shelter 
 of turf, but that is only as you would rig up a tent 
 to camp out. Later their house is of sun-dried brick, 
 ceiled inside with wood, whitewashed everywhere, 
 inside and out. There are chimneys and glass win- 
 dows, — a very comfortable house, and is it any more 
 truly "mud" than your own house that may be made 
 of brick? 
 
 Our boys and girls from the stifling misery of 
 Russia speedily enter into their heritage of freedom. 
 They ride ponies with the fearlessness of young 
 Indians, and celebrate the Fourth of July as if they 
 
 27 
 
had been born here. Kirk Munroe tells of a Russian 
 boy he met whom he called the " acme of young 
 America." "I met him alone on the prairie, miles 
 from a house, herding sheep with a bicycle, a cheerful 
 little chap of thirteen, born in Russia. He said the 
 wheel was less trouble than a pony ; it did not have 
 to be watered, and never ran away. It was good to 
 chase coyotes when they came sneaking round his 
 sheep. He believed he could run one down if only 
 he could make it keep to the road." 
 
 All through the northwest there are thousands 
 of foreigners. The census of 1900 recorded that in 
 the states of Michigan, Wisconsin, Minnesota, North 
 and South Dakota there were 807,000 foreigners 
 who could not speak a word of English. Many of 
 these live in solid settlements of one nationality. 
 Minnesota has such settlements of Bohemians; the 
 Russians go to Dakota, the Poles largely to Michigan, 
 the Roumanians to Wisconsin, yet there are many 
 more communities of mixed nationalities. 
 
 There are other smaller settlements in many states. 
 Some Italians go to the fruit farms of California; 
 in Alabama there are Scandinavians and Germans ; 
 Japanese in Texas and Florida. The latter are to 
 experiment in raising silk, cotton, tobacco, and fruits. 
 
 In Martha's Vineyard there is a Portuguese colony 
 from the Azores. They are a thrifty people, and 
 keep to their foreign ways. Each family has two 
 or three acres, there is a garden plot about each 
 cottage where you might see a brood of black-eyed, 
 olive-cheeked youngsters, all busy, jabbering in the 
 tongue of the Old World, steadily working in the wake 
 of a swarthy father and a crimson-kerchiefed mother. 
 
 28 
 
To the great farming districts of the west we send 
 our missionaries. In a community of 18,000 Scandi- 
 navians, Germans, and Bohemians in Minnesota 
 there is one young woman missionary. You might 
 ask, "What could she do among so many?" This is 
 what she has done. She carries on a Sunday-school, 
 she has a club for the boys, and a sewing-school for 
 the girls, she visits in their homes. Every missionary 
 has big difficulties to face, for there are Roman 
 Catholic priests who make trouble and the Free 
 Thinkers persuade the fathers not to let their wives 
 and children read the Bible. But these very men are 
 often touched by the stories and songs the children 
 learn, and in every community are found those who 
 are hungry to hear the truth. 
 
 There are so very few missionaries that they have 
 to travel long distances from place to place, for they 
 long to reach as many people as they can. In many 
 places there is not even a Sunday-school for the 
 boys and girls, so the missionaries hold meetings for 
 them as they visit here and there. Usually they 
 gladly come, and ask to have more meetings. At 
 one such service there were only boys, for there was 
 a picnic that day, and the girls all went to that, but 
 twelve boys came to the meeting ! From a little 
 settlement of Wisconsin one girl wrote, "Those 
 meetings made me think more of Jesus Christ, and 
 I will let Him into my heart." Last year thousands 
 of bushels of grain wasted in the fields of the west 
 because there were not enough workers to gather it. 
 Who can say how many souls are still unsaved in 
 the mines, lumber camps, and country districts 
 because of no one to tell them of Christ? 
 
 29 
 
Questions. 
 
 i. Describe the life of the miners, their homes and 
 their opportunities. 
 
 2. If you had $5,000 with which to help the girls 
 
 and boys of the mines, how would you spend it? 
 
 3. How many men are in the lumber camps? 
 
 4. What hardships do they have? 
 
 5. Why is it hard for the church to reach them? 
 
 6. In what states are there so many foreigners who 
 
 cannot speak English? 
 
 7. Why should we wish to send home missionaries 
 
 to the foreigners in our midst? 
 
 Books for the Library. 
 
 "The Minute Man on The Frontier/' by W. G. 
 Puddefoot. 
 
 "Those Black Diamond Men," by W. F. Gibbons. 
 
 30 
 
STUDY IV 
 
 Immigration a flilenace and a (mission 
 
 According to the census of 1900, more than one-third of the 
 foreigners in our country cannot speak our language. Will 
 they make loyal Americans! 
 
 The Problem. 
 
 Have you ever had a problem at school you never 
 could solve alone? How hard you have worked to 
 get the answer. At first you may have been tempted 
 to give it up, but your better self said, "No, I will 
 not, I will work it out." And you did. Now we have 
 been studying about the people we call immigrants, 
 the girls and boys who were not born here in America, 
 but in lands far away, where they speak strange 
 languages and have strange customs; and about 
 girls and boys, born under our flag, whose parents 
 came from across the seas. We have looked into 
 the homes of some of these families on the other 
 side of the world, and have seen why they leave 
 home and come to America. We have followed 
 them as they have gone aboard the great vessels, 
 and have seen them land at Ellis Island. Then we 
 have gone down to Little Italy, to the Ghetto, to 
 Chinatown, and elsewhere in New York, and have 
 thought that for the time we were not in America, 
 but in Italy, Russia, or China. Then we have been 
 
 3i 
 
to the mines, to the lumber camps, and to the great 
 farms in the western part of our great country, 
 and we have seen the girls and boys there with their 
 strange little faces and foreign languages. 
 
 Have we not a problem before us? Everywhere 
 there is so much ignorance, poverty, and crime, too, 
 even among the children, that we wonder if these 
 girls and boys will ever grow up to be loyal Americans 
 and love our country as we do. They certainly will 
 not, unless we help them. This then is our problem. 
 How to help the immigrant girls and boys and their 
 mothers and fathers to become good loyal Americans ; 
 yes, and something more, Christians, too. It is not 
 an easy problem to solve, and many wise men and 
 women have been working at it a very long time. 
 Let us see if they cannot help us. 
 
 Solving the Problem. 
 There are four things they suggest : laws, education, 
 charity, the gospel. 
 
 Laws. 
 We all know that Washington is the capital of our 
 country, and that there the representatives of the 
 people make the laws that govern the nation. Then 
 each state has a capital, too, where state laws are 
 passed by the legislatures. Now for many years 
 people have felt that there should be laws to govern 
 immigration, and some very good ones have been 
 passed. But everybody still feels that more needs 
 to be done along this line, especially to keep out 
 from our country the people who are not likely to 
 make good citizens and who will not respect our flag. 
 
 32 
 
Then, too, we need the strong arm of the law to make 
 better the conditions in the crowded cities, so that 
 men and women and girls and boys will not have to 
 live in places unfit for animals. Laws that will not 
 allow so many immigrants to go to any one place, 
 so that they will continue to speak their own language 
 and never learn the English language, and American 
 ways and customs ; laws that will send the immigrants 
 to the needy places of our country, where they will 
 have a chance, by working hard, to own their homes 
 and raise their families in some sort of comfort. The 
 best way to make a loyal American citizen is for 
 him to have his own little home and property ; being 
 then a householder, his interests are bound up with 
 those of his fellow-citizens, and self interest, if nothing 
 higher, makes him a good citizen. 
 
 Education. 
 Suppose you never could go to school, and your 
 mother and father were too ignorant to teach you 
 to read and write, would you not grow up very 
 ignorant? A book, a newspaper, a sign, would have 
 no meaning. All you would ever learn you would 
 get from what people would tell you, and everything 
 would depend upon the kind of people you were with. 
 I am sure you would not want to grow up that way. 
 Well, that is the way some immigrant girls and boys 
 have to grow up, whether they want to or not. Their 
 parents have done so before them. Will such be apt 
 to make good Americans? Surely better will those 
 be who can go to the public schools, and there learn 
 the history and the aims and ideals of our great 
 country. There they will see the stars and stripes, 
 
 3 33 
 
which mean liberty, and there they will gain knowl- 
 edge that will enable them to make their homes a bit 
 better and brighter. In one school in New York 
 there are children of 29 different nationalities, and 
 should you ask them if they are foreigners now, they 
 would proudly say: "Our parents came from Austria, 
 or Italy, or Russia, or Germany; but we are Ameri- 
 cans." 
 
 Charity. 
 
 We are often told that "charity begins at home." 
 But it must not end there. If it gets the right sort 
 of beginning, it will not. Charity means love, and 
 true love will show itself by doing something. God 
 so loved the world that he gave his Son to die for it. 
 We must so love our fellow-men that we shall give 
 thought, time, and effort to help them. If you have 
 a happy home and plenty of sunshine and fresh air, 
 a place to play, and a day in the country now and then, 
 don't you think the girls and boys in the tenements 
 would like these things too? There are 360,000 dark 
 rooms in the city of New York, into which no ray of 
 sunlight ever comes. What are put in these rooms, 
 some of them underground? Boxes and barrels? 
 Oh, no; girls and boys and men and women. These 
 are all the homes they know. But they cannot be 
 clean in mind or body, or well and strong, in such 
 places. They need fresh air and sunshine ; they need 
 clean bright homes in which to live ; they need parks 
 and playgrounds. They need some of the things 
 that you enjoy and could not be happy without. 
 
 Now some large-hearted men and women with 
 great wealth have given money to make the homes 
 of the poor in the crowded cities better and brighter, 
 
 34 
 
and there are some model tenements. There are 
 parks and recreation piers and playgrounds. But 
 there is a great need for more of all of these. There 
 are Homes and asylums and hospitals, but not enough, 
 so that there is always a need for charity. Then there 
 are other persons who have done more than give 
 money for their fellows ; they have given themselves. 
 They have gone down right into the slums of our 
 cities, and live there among the people whom they try 
 to help and uplift. They show them how, even in 
 the slums, brightness and cheer can exist, and so 
 bring hope into many discouraged lives. 
 
 The Gospel. 
 
 But we shall fail in all our efforts to help the immi- 
 grants if we do not tell them of man's best Friend — 
 Jesus Christ. Many of them do not know Him. 
 They have come from lands where they either do not 
 have an open Bible or have no Bible at all. Hence 
 the need not only of day-schools, but of Sunday-schools 
 and churches ; and of ministers and teachers who can 
 go into their homes, whether in the cities, the mining 
 regions, lumber camps, or country, and show to the 
 foreigners the way of salvation. 
 
 Good laws, education, charity will all help to im- 
 prove the condition of the immigrants, making them 
 better men and women in this great land of America. 
 But surely we are not content with merely this. 
 We are eager for them to be loyal Christians, too, 
 We want not only to improve the outward conditions 
 in which the immigrant lives, but we want to reach 
 his heart, and win his allegiance to Jesus Christ. 
 If we do this, then we can be glad that he has come 
 
to America, for then he cannot help being a loyal 
 American, and our problem will be solved. 
 
 Questions. 
 
 i. What is the problem regarding the immigrants? 
 
 2. Mention four forces that will help solve it. 
 
 3. Which of these do you think most important, and 
 
 why? 
 
 4. Why are all four necessary? 
 
 Books for the Library. 
 
 "Coming Americans," by Miss Katherine C. 
 Crowell. 
 
 "Aliens or Americans?" by Howard B. Grose. 
 
 36 
 
STUDY V 
 
 ©ur IResponslbiltts for Inbia's flDUIions 
 
 Gbe %an& and tbe people ot Inoia 
 
 "One-fifth of the inhabitants of the globe are under con- 
 sideration when one studies India, a fact that should be im- 
 pressed indelibly upon the Christian's memory." — Beach. 
 
 I. The Land. 
 Size and Natural Divisions. 
 India is sometimes called the "Land of Idols," 
 and if you were to visit it you would understand why, 
 for they are to be found on every hand. It is a big. 
 country; ever so much larger than most people 
 imagine. If it were laid on the United States, it 
 would cover more than half of it. Just as in our own 
 land there are natural divisions into mountains and 
 plains, so there are in India. In the north are the 
 Himalaya Mountains, which are very high and snow- 
 capped the year round. There is found the highest 
 peak in the world, Mt. Everest, which is more than 
 five and a half miles high. South of these great 
 mountains lie the fertile plains through which flow 
 four great rivers, the Indus and the Ganges being 
 the most noted. The latter is thought to be a sacred 
 river, and is supposed to flow from the toe of Vishnu, 
 one of India's most popular gods. Thousands of 
 
 37 
 
little babies have been thrown by their mothers into 
 this river, as a present to the gods, and have been 
 eaten by crocodiles. Multitudes of persons bathe 
 in it every day, and think that by doing so their 
 sins are all washed away. 
 
 Lying south of the plains is what is called the 
 Deccan or South Country. It is a high table-land and 
 is enclosed by higher hills on the north, on the south- 
 east and southwest, forming thus a triangle. Here 
 Christianity has made its greatest progress. 
 
 Burmah is the fourth division of British India, 
 and lies to the east. Parts of it are very beautiful. 
 
 Products. 
 
 One of the principal products of India is rice, and 
 the poor people in certain sections eat little else. 
 It is rice for breakfast, rice for dinner, and rice for 
 supper, if they are fortunate enough to have three 
 meals a day. Many of them have only one, and 
 thousands of girls and boys in India go to sleep hungry 
 every night. They are glad, therefore, to get rice on 
 Monday, Tuesday, and all the other days in the week, 
 and all the other weeks in the year. This is, however, 
 not quite so bad as it sounds, for there are about 
 twenty-five different varieties of the grain grown. 
 
 But there are other things besides rice in India. 
 If you lived there, you would not have to send out- 
 side of the Empire to get tea, coffee, sugar, flour, and 
 delicious fruits. There would be cotton goods to 
 clothe you, and indigo to dye them with; lumber to 
 build you a bungalow ; and coal to keep you warm on 
 chilly nights in the rainy season, if you cared to use 
 it, though a native Hindu would not, very probably. 
 
 38 
 
II. The People. 
 
 Nine-tenths of all the people of India live in vil- 
 lages. Suppose we visit one of them. The most 
 important person that we find is the "headman" 
 or mayor, in many cases wholly uneducated. He 
 is the leader of the town council, called a panchayat. 
 He it is who settles quarrels, and gives out work. 
 Next is the accountant, or notary. He belongs to a 
 class of people who consider it a sin to be ignorant, 
 and so, of course, he knows letters. He looks after 
 the money of the people, and rents the land. He is a 
 sort of banker and broker and real estate agent. 
 Very important is the village priest, whose presence 
 brings blessing everywhere. Naturally, he receives 
 more invitations than any one else. No feast, birth- 
 day-party, wedding, or funeral is complete without 
 him. To these poor people, "his anger is as terrible 
 as that of the gods. His blessing makes rich; his 
 
 curse withers " He is really worshiped 
 
 as a god. No marvel is thought to be beyond his 
 power. If he should threaten to bring the sun down 
 out of the sky, the people would think that he was 
 able to do it. "The man who does him the smallest 
 harm must make up his mind to be whirled about 
 after death for at least a century in a hell of total 
 darkness." This will show what fear the common 
 peasants have of their Brahman priest. "The people 
 sometimes drink the water in which he has washed 
 his feet, by way of getting rid of their sins." 
 
 We must not forget the village astrologer. This is 
 the man who studies the stars, and decides from that 
 study what days will be "lucky" for sowing and for 
 reaping, for marrying, or entering a new house. 
 
 39 
 
Indeed, no great event in any household occurs, 
 in which he does not have a hand. In addition to 
 being a sort of fortune-teller, he is the village doctor. 
 How much or how little he knows about medicine, 
 you may imagine from the fact that his favorite 
 "drug" is the rattle of a snake. All diseases he 
 classifies as being "hot" or "cold." The former 
 are treated by applying hot irons, and the latter by 
 refusing the patient all warm covering, be the air 
 ever so chill. What some one has written about this 
 doctor is very nearly true : " He is guaranteed to 
 kill." 
 
 One more person of importance, the schoolmaster, 
 we must speak of before turning to the common 
 villagers. He is so very different from the one that 
 you are used to seeing morning by morning that you 
 might be tempted to smile. He wears a long, loose, 
 flowing coat made of white linen; loose, baggy 
 trousers of the same material; and on his head, 
 a turban made of yards and yards of brightly colored 
 cotton goods. The children come to him under a 
 widespreading tree every day. Every day, mark 
 you — no vacation on Saturdays and Sundays. There 
 are no desks and no tables, no pads and no pencils. 
 Old mother-earth is chair and table in one, and also 
 serves the purpose of writing tablet, upon which the 
 children write the letters of the alphabet with bits 
 of flint or stone. This, with the multiplication table, 
 and simple reading, is all that can be learned at the 
 village school. It is all that the teacher himself 
 knows. 
 
 If a boy doesn't pay attention, the teacher may 
 punish him by making him stand on one foot for 
 
 40 
 
half an hour, or by making him hang head downward 
 from a tree for a few minutes; a horrible example 
 to the whole class of the rewards of the wicked. 
 If one scholar puts another up to mischief, the two 
 are punished by knocking their heads together several 
 times. Are you not glad that you do not go to school 
 in India? 
 
 Homes in India. 
 
 But school is out! Let us follow the scholars to 
 their homes. The children, we have seen, are poor, 
 and their homes are like those of many millions in 
 India. They are made of mud, while those of the 
 more fortunate have thatched roofs. The "house" 
 consists of one room, where grandparents, mother 
 and father, and the children eat, sleep, and live. In 
 this one room, animals are housed for the night. If it 
 should be too crowded, the women are turned out 
 to sleep under the starry sky; for the animals, if 
 they be cows, and this is the most common animal, 
 are sacred; and women, oh, well, women are "noth- 
 ing." The complete furnishings of these houses 
 may be told in few words : a cot without a mattress, 
 a stool, which can be used as chair or table, a large pot 
 to cook rice in, and one or more idols. 
 
 But in the homes of the rich, for there are rich 
 people in India, things are far different. The house 
 is large and rambling, and surrounded by broad, 
 shady verandas. These, in most homes, are only 
 for the men; for the women, there is a piazza over- 
 looking the back yard. Men and women do not sit 
 out on the porch and talk, as we do in America. 
 The best place is set apart for the men ; what is left 
 
 4i 
 
is given to the women. The Mohammedans in India 
 never let their wives step outside their harem or 
 zenana. If a man has to pass through her apart- 
 ment, the woman covers her face, for Mohammedans 
 think it a disgrace for her to show her face to any 
 man but her husband and nearest male relatives. 
 
 The children of these better homes receive their 
 education through a pundit, a sort of traveling 
 teacher; perhaps we would call him a " visiting tutor. " 
 Until a few years ago, it was thought improper to 
 teach girls to read. To-day, however, many high- 
 caste Hindus are anxious to have their daughters 
 learn. 
 
 Throughout the Empire, the people have a very 
 poor opinion of girls. When a baby girl is born, and 
 the father is asked about her, he says, "Nothing 
 is born." People understand when he says this 
 that it is a girl, and sympathize with him in his 
 misfortune. 
 
 Children are often betrothed, or engaged, in their 
 infancy, and go to live in the home of their mother- 
 in-law at nine or ten. Scarcely any girls over four- 
 teen are found who are not married, at fifteen one is 
 an "old maid," and to be single at twenty is thought 
 a disgrace. 
 
 The "Land of Idols" is not the only name for 
 India. Another is so true that you must remember 
 it : "The Land of Regrets." Can you imagine why 
 it is so called? 
 
 Questions. 
 
 i. Mention the places in India where you could go 
 to mountains, seashore, and river. 
 
 42 
 
2. If you lived in one of the villages of India, and 
 
 could afford it, what different kinds of native 
 food could you get to eat? 
 
 3. If you were brought up as a strict Hindu, how 
 
 would you treat the village priest, or Brahman? 
 
 4. If you were sick, what would the village doctor 
 
 likely do for you? 
 
 5. How would school life differ from where you now 
 
 go to school? 
 
 6. If you were a girl, which would be better treated, 
 
 yourself, or the cow? 
 
 7. How old would you have to be in India to be 
 
 married ? 
 
 Books for the Library. 
 
 Beach — "India and Christian Opportunity." 
 Pundita Ramabai — "The High Caste Hindu Wo- 
 man." 
 Fuller — "Wrongs of Indian Womanhood." 
 
 43 
 
STUDY VI 
 
 Bistort* anb TReliQione of Unota 
 
 "India is the 'Gibraltar of Paganism"' 
 "Hinduism is perhaps the only system of belief that is worse 
 than having no religion at all." — De Tocqueville. 
 
 India To-day. 
 
 If you should go to India to-day in one of the great 
 vessels that ply between London and Calcutta or 
 Bombay, you would find a very different country 
 from what it used to be hundreds and thousands of 
 years ago. The fourteen provinces are governed by a 
 Viceroy appointed by King Edward, and the rest 
 of the country is ruled by native princes, who are 
 really in a way under the control of the English. 
 
 It was on the first day of January, 1877, that Queen 
 Victoria was proclaimed Empress of India, at Delhi. 
 Do you wonder how it was that this happened, and 
 that the English control India to-day? Well, it is 
 because about three hundred years ago the price of 
 pepper was raised from three shillings to six and 
 eight. The spice merchants in London were told by 
 the Dutch, who brought the pepper from India, that 
 they were going to double the price. This the London 
 merchants and the people of England said they would 
 not stand, so they went to Parliament and asked 
 permission to start the English East India Company 
 
 *4 
 
to trade with India direct. The charter was granted 
 on the last day of the year 1600, and trade began. 
 Gradually the English got the trade away from 
 the Dutch and all their other rivals, and gradually, 
 too, they began to see that it would be to their ad- 
 vantage not merely to get trade but territory as well. 
 In 1743 there went to Madras, in South India, a young 
 man named Robert Clive. He was employed as a 
 clerk, and, tiring of his work, wanted to end his life. 
 But not being successful in his attempts, he exclaimed, 
 "It appears that I am destined for something, I 
 will live," and he did live to good purpose, for he 
 became a great general, and in the battle of Plassey, 
 in 1757, he won control of the province of Bengal. 
 The natives called him "the daring in war," so brave 
 was he. This was really the beginning of England's 
 Empire in India, although not until 1877 did she 
 gain such control as she has to-day. 
 
 India in the Past. 
 
 But how about the country before the English 
 and Dutch and other powers from Europe went 
 there? It is a long story if all is told, so we shall 
 only sketch it. 
 
 About the time Abram left Ur in Chaldea, say 
 2000 B.C., the Aryans entered India. Because 
 they settled along the Indus River they took the 
 name Hindus. After they had been in the land some 
 fifteen hundred years, other invaders came, just as 
 their ancestors had done. Persians, Greeks, and 
 others followed during the next centuries, and exerted 
 more or less lasting influence, but none of them ever 
 conquered the whole of India. 
 
 45 
 
Then about iooo A. D. a new power entered the 
 land, the Mohammedans. They conquered the 
 northwest just as the Aryans had done three thou- 
 sand years before. In three centuries they spread 
 over all the northern and southern part of India. In 
 1526 there was established at Delhi the Mogul Em- 
 pire. The rulers were Mohammedan princes, and 
 they lived in great splendor. 
 
 But in 1600, away off in London, the East India 
 Company was being formed, and that meant, as we 
 have already seen, the coming of the English, first 
 for trade and then for territory; and since 1877 they 
 have had practically the control of the Empire. 
 
 II. The Religions. 
 But we are interested not only in the government 
 of the people, but also in their religions. The people 
 are of many different races, and they do not all have 
 the same belief. Of the 300,000,000, more than 
 200,000,000 are Hindus, some 60,000,000 are Moham- 
 medans, and the rest are Sikhs, Jains, Parsees, and 
 other sects. Suppose we take a trip in imagination 
 to India, and see these different people at worship. 
 
 Parsees. 
 We shall land at Bombay, for there most of the 
 Parsees live. They are said to be sun and fire wor- 
 shipers, although they themselves claim they do 
 not worship these forces of nature actually. They 
 look upon them, because of their purity and bright- 
 ness, as the best representations of their god, Ormuzd. 
 Should we get up some morning very early, before 
 sunrise, we would find many devout Parsees already 
 
 46 
 
up and out, waiting for the sun to rise. As the great 
 ball of fire comes up above the horizon, the Parsees 
 fall down on the ground and worship. Also at sunset 
 we might see them looking towards the west, watching 
 the sun getting lower and lower, and as it sinks from 
 sight, they would take up water in their hands and 
 present it as an offering. The Parsees are the most 
 intelligent people of India, although their numbers 
 are not great, — perhaps 100,000 in all. 
 
 Jains. 
 
 Next in number are the Jains, whose name means 
 "victorious ones." They claim to have gotten what 
 the Bible says is a greater victory than to conquer 
 a city, — victory over themselves. They worship 
 insect and animal life, and many of them give large 
 sums of money to support hospitals for sick animals. 
 If we go into one of their temples, we will find large 
 numbers of pigeons which the priests feed and the 
 people worship. 
 
 Sikhs. 
 We shall next visit the place of worship of the Sikhs. 
 This sect arose about the time of Columbus, over four 
 centuries ago. At Amritsu they have a very beautiful 
 temple, built inside of a tank, called the "pool of 
 immortality. " There is no image of any sort in the 
 temple, but a book called the "Granth," which is 
 simply the Sanscrit word meaning book. The people 
 worship the "Granth," which is nothing less than 
 the worship of a book. It is treated as if it were a 
 person. Every morning a costly silk cover is put 
 upon it, and it is carried into the temple, and placed 
 
 47 
 
upon a throne over which is a canopy which alone 
 cost 50,000 rupees or about $16,000. Attendants 
 wave chowries or fans over it all day, and at 
 night it is taken to a second temple and put to 
 bed in a bed of gold. Worshipers bring flowers, 
 grain, and money, which they cast down before the 
 "Granth." 
 
 Mohammedans. 
 
 We will now go to a Mohammedan mosk. As 
 in the Sikh temple, we will find no images, for the 
 Mohammedans are not idolaters. They worship 
 God, but do not believe that Christ was anything 
 more than a prophet, and that Mohammed, the founder 
 of their religion, was greater than he. The Moham- 
 medan is very particular about all his religious duties, 
 but is very bitter against any one who does not 
 believe just as he does. All Christians he hates 
 intensely. His sacred book is the Koran, slightly 
 shorter than the New Testament. 
 
 Hindus. 
 
 But far more numerous than any of the peoples 
 just mentioned are the Hindus, so that, after all, the 
 chief religion of India is Hinduism. It is a mixture 
 of about every religious belief that has ever been in 
 the land. It includes 330,000,000 gods and goddesses, 
 but the real basis of it all is one great, eternal, absolute, 
 impersonal Being, Brahm. This Being has three 
 principal manifestations: Brahma the Creator, Vishnu 
 the Preserver, and Siva the Destroyer. Each one 
 of these gods has a wife. 
 
 48 
 
Vishnu the Popular God. 
 The most popular of the gods is Vishnu, and the 
 reason of it is told in the following story. One day 
 a wise man, wishing to learn which one of the gods 
 was really greatest, determined to pay them each a 
 visit. Into Brahma's presence he came without 
 bowing down, and the god was very much put out; 
 when he went to see Siva, and the god greeted him, 
 the wise man paid no attention to him. This made 
 Siva so angry that he was about to slay him, but 
 his wife, the goddess, asked him not to. When the 
 wise man called on Vishnu, the god was asleep, so, 
 to arouse him, the wise man gave him a very hard 
 kick in the breast. Instead of being enraged, Vishnu 
 woke up, and asked the wise man's pardon for being 
 asleep when he called. He then began to rub gently 
 his caller's foot, and said he hoped he was not hurt 
 by the kick. As for himself, he said he considered 
 the mark on his breast one of good fortune. The 
 wise man went away, convinced that Vishnu was 
 indeed the greatest god, since he conquered his foes 
 by kindness and not by force. 
 
 Krishna, Kali, and Ganesha. 
 Vishnu is believed to have come to earth in different 
 forms, as a fish, tortoise, etc. One form was as a 
 man, Krishna, who was a keeper of cows and very 
 immoral. When a boy he told lies and stole, and 
 when a man he became a great warrior. He is the 
 most popular god in India to-day, and with his wor- 
 ship is connected much impurity, so that people 
 instead of being helped by their worship, are rather 
 degraded and made worse. 
 
 4 49 
 
This is true also of the worship of Kali, the wife 
 of Siva. She delights in blood, and human sacrifices 
 used to be offered in her honor. 
 
 Ganesha is the god of Wisdom, and is worshiped 
 by all schoolboys, who praise him by telling him 
 how much he can eat. He has the body of a man, 
 but the head and trunk of an elephant. The story 
 goes that when he was a boy his father got very 
 angry with him one day and cut off his head. His 
 mother, finding him, vowed that she would give him 
 the head of the first animal she met. It happened to 
 be an elephant, and so ever afterward Ganesha 
 has had an elephant's head, and is supposed, too, 
 to have the wisdom of that animal. Every Hindu 
 book begins "Honor to Ganesha." 
 
 Snake Worship. 
 Suppose we visit some of the Hindu places of 
 worship. We will go first to Benares, for that is to a 
 Hindu what Jerusalem was to the Jew. The very 
 ground is regarded as sacred, and the air holy. There 
 are hundreds of temples and shrines. If we are 
 fortunate enough to be there on the fifth day of the 
 month Srawan, corresponding to our July or August, 
 we would see the people bathing in the serpent's 
 wells and offering worship to snakes, for it is the 
 birthday of the king of the snakes. If some of the 
 snake worshipers cannot go to Benares, they will 
 go to the places near their homes where they know 
 the snakes have their holes in the ground. There 
 they will put sticks into the earth, and hang flowers 
 upon them in honor of the snakes, and leave offerings 
 of milk, fruit, sugar, and flour. The people then 
 
 5o 
 
join hands and circle around the hole, and if the snake 
 comes out and eats the food, the worshipers rejoice 
 that their prayer is answered. There are many 
 deadly snakes in India, and 20,000 people a year die 
 from their poison; yet the foolish people worship 
 these miserable reptiles, and would never think of 
 killing one. Once a cobra coiled itself around a little 
 two-year-old child playing in front of its home. The 
 mother coming out was struck with terror, but feared 
 to utter a sound lest the snake should sink its fangs 
 into the little boy. But seeing the mother, the snake 
 glided away into the bushes. Instead of seeking at 
 once to kill it, the mother rejoiced that the god had 
 thus embraced and blessed her child, and every day 
 afterwards she would go to the place where the snake 
 had disappeared, and frequently would take a cocoa- 
 nut or a chicken as sacrifice. 
 
 Trees and Plants. 
 
 Trees and plants also come in for their share of 
 worship, the pipul tree, the banyan, and several 
 others are held to be sacred. At Allahabad is the 
 trunk of a banyan tree, said to be twelve or thirteen 
 centuries old, and people come from all parts of 
 India to worship it. Once an English magistrate, 
 thinking to please the people of a certain village, 
 planted some pipul trees near the market-place. 
 But the tradesmen at once came to him, and wanted 
 them taken away; for these trees are so sacred that 
 no false word can be spoken, or unjust act committed, 
 beneath their shade ; and so if they were in the market- 
 place trade would be ruined. The Hindus believe, 
 
 5i 
 
too, that the leaves of the pipul tree can hear, and 
 that they repeat every word to the god Brahma. 
 
 Monkeys. 
 Nearly all of you have at some time or other been 
 to the Zoo, where you have watched the monkeys 
 with amusement. In India people worship them. 
 At Benares is the Monkey Temple, where there are 
 hundreds of these animals. Saturday is the particular 
 day for monkey worship, and also on birthdays. 
 Hanuman is the name of the monkey god. The story 
 runs that he was the son of the god of the wind, 
 and that he was, in his childhood days, very mis- 
 chievous, and that he liked nothing better than 
 playing tricks. One day he made the god Indra so 
 angry that the latter threw a thunderbolt at him, and 
 Hanuman fell on a rock so hard that he injured his 
 cheek very badly, and ever since then he bore the 
 name Hanuman, or the one with the long jaw. When 
 ten years old, Hanuman thought he would play a 
 prank on some holy men who were worshiping at 
 a sacred tank, so he picked up a stone of tremendous 
 size, and let it splash into the tank. A great flood 
 was the result, and the holy men had to swim for 
 their lives. 
 
 Cows and Bulls. 
 But more sacred than the monkeys are the cows 
 and bulls. It is thought to be a greater crime to kill 
 a cow than to kill a man, so of course no strict Hindu 
 would ever think of eating a piece of beef. He would 
 as soon do it as you would eat a piece of human flesh. 
 At a certain time of the year which is supposed to be 
 
 52 
 
the anniversary of the creation of the first cow, this 
 animal is generally worshiped. Not only the ignor- 
 ant people believe these animals sacred, but persons 
 who should know better. The widow of a rajah lay 
 dying. Five cows were brought to her bedside, 
 and her last act was to fall at the feet of one of them, 
 offering it grass and calling it mother. 
 
 Holy Men. 
 Not only do the Hindus worship trees and animals, 
 but holy men as well, called fakirs. Some of them 
 may be really sincere and honest, but a great many 
 of them are evil and lazy. They smear ashes and 
 filth on their bodies, and never cut their hair, which 
 becomes long and matted. Some of them torture 
 themselves to show their contempt for pain, and 
 hoping to gain merit. They will put great hooks 
 in their backs and swing from them; they will lie 
 upon beds of spikes; they will hold their arms up in 
 the air until they become so stiff that they cannot 
 take them down. There are many such persons 
 throughout the country, and they are worshiped, 
 as are the Brahmans, the priestly class. 
 
 Sacred Pools and Rivers. 
 While in Benares, we must not forget the sacred 
 tanks or wells. We shall visit only one of them. 
 It is called the Tank of the Earring, and is supposed 
 to have been dug by the god Vishnu, who worked 
 so hard over it that he filled it with perspiration 
 from his own body. After he had finished he sat 
 down to rest, and another god, Siva, came along 
 and asked him what favor he would like. " Nothing 
 
 53 
 
more than your friendship always," Vishnu replied. 
 Siva was so pleased that he shook with delight, and 
 one of his earrings fell into the tank. Hence its 
 name. In this well five or six hundred people bathe 
 every day, thinking thus to wash all sin away. 
 
 But there are sacred rivers, too, which they believe 
 have the same virtue. The Ganges and the Jumna 
 are especially holy. The former is said by some to 
 flow from the toe of Vishnu; by others to come 
 from the body of Siva. To wash in it is considered 
 an act of great merit, and to die upon its banks 
 means great bliss in the future world. Pilgrims 
 journey for hundreds of miles from all parts of 
 India to bathe in its waters, some of them measuring 
 the whole distance with their bodies on the ground. 
 In January of the present year (1906) there was 
 held in Allahabad, where the Ganges and Jumna 
 Rivers meet, a great festival or Kumb Melah, as 
 it is called. It occurs once in twelve years, and at 
 such times the pilgrims are numbered by the hundred 
 thousand. On the great day of the Melah, January 
 24, it is estimated that between one and a half and 
 two millions of people bathed in the rivers. 
 
 In our imaginary trip through the country, surely 
 we have seen enough to realize that India is still the 
 land of idolatry and of heathen darkness. 
 
 Christless, lifting up blind eyes 
 To the silence of the skies ! 
 Still Thy love, O! Christ arisen, 
 Yearns to save these souls in prison. 
 Through all depths of sin and loss 
 Drops the plummet of Thy cross! 
 Never yet abyss was found 
 Deeper than that cross can sound! 
 
 54 
 
Questions. 
 
 i. Tell how India came to be governed by the English. 
 
 2. Give a brief account of the history before that 
 
 time. 
 
 3. What are the chief religious beliefs in India today? 
 
 4. Tell why Vishnu is the most popular god in India. 
 
 5. If you were at school in India, and a native boy 
 
 or girl, why would you worship Ganesha? 
 
 6. Why do not tradesmen like the pipul tree near 
 
 their places of business? 
 
 7. Why do we not worship monkeys, snakes, cows, 
 
 and bulls? 
 
 8. What verse in the first chapter of the First Epistle 
 
 of John would you give a Hindu, to prove 
 that sacred wells, tanks, and rivers do not 
 wash away sin? 
 
 Books for the Library. 
 
 Pool— "The Land of Idols." 
 
 Beach — "The Cross in the Land of the Trident." 
 
 55 
 
STUDY VII 
 
 TKHUIiam Care^, Xtteran? UGlork 
 1761*1834 
 
 ffirst missionary of tbc ffirst Bnaltsb fultssionarB 
 Society 
 
 "Expect great things from God; Attempt great things for 
 God." — Carey's Motto. 
 
 "Second-hand Boots and Shoes for sale," was the 
 sign which hung over a shop in Hackleton, England, 
 a little more than a hundred years ago. The proprietor 
 was teacher and preacher as well as cobbler, for his 
 salary was so small as a minister that he had to cob- 
 ble shoes to pay expenses. Upon the wall of his shop 
 was a map of the world which he had made himself 
 out of pieces of paper stuck together. On it he wrote 
 what facts he could gather about the different peoples 
 of the world and their needs. If you had gone in the 
 shop, perhaps you would have seen his Bible near by, 
 and a copy of The Voyages of Captain Cook, a great 
 navigator of the eighteenth century. In the latter 
 book, William Carey, the shoemaker-preacher, learned 
 of people who were very savage, who were cruel and 
 superstitious, and who did not know of God. As he 
 sat at his bench, he thought a great deal about them, 
 and prayed for them. But then he thought: What is 
 
 56 
 
the use of praying for them, unless some one goes and 
 tells them of Christ and of the better way to live? 
 The more he thought about it, the more he felt that 
 something more than praying must be done. He be- 
 gan to talk to some of his minister friends about it, 
 and one day at one of their meetings, when the leader 
 asked what would be a good topic to discuss, Carey 
 suggested the question whether or not all ministers 
 in every age, just as much as the Apostles, were not 
 responsible to* send the gospel into all the world. His 
 suggestion was not heartily received, and he was called 
 a miserable enthusiast. 
 
 But a year later he was asked to preach the ser- 
 mon when the ministers met at Nottingham. He 
 took as his text, Isaiah 54:2, 3. We cannot give the 
 sermon, but there were two sentences in it which we 
 can easily remember, and which became Carey's life 
 motto: "Expect great things from God; Attempt 
 great things for God. " All who heard him were very 
 much moved, but Carey feared they would do noth- 
 ing. However, they planned for another meeting 
 soon. Now comes a date that we should never 
 forget, October 2, 1792. In the back parlor of the 
 Widow Wallis in Kettering on that day twelve vil- 
 lage ministers met, and formed the first purely Eng- 
 lish missionary society that ever existed. They 
 called it "The Baptist Society for Propagating the 
 Gospel among the Heathen." About $65.00 was col- 
 lected. Carey did not have any money to give, but 
 he* had something much more valuable, and he will- 
 ingly gave that, — himself. 
 
 Having formed the society for sending the gospel 
 to the heathen, and Carey being anxious to go, the 
 
 57 
 
next question was, Where should he go? He had 
 read of the great need in the Society Islands in the 
 South Pacific, and also of the darkness in Western 
 Africa, and thought he would like to go to either 
 place. But God was planning for him to spend his 
 life in India. Just about this time there was in Eng- 
 land a Dr. Thomas, who had spent some time in India 
 as a surgeon in the employ of the East India Company. 
 He was trying to interest the Christian people of 
 England in establishing a mission station in Bengal. 
 Carey wrote to him, and Dr. Thomas came to one of 
 the meetings of the missionary society. As he spoke 
 of the needs in India, all of the ministers were much 
 impressed. "We realized," said one of them after- 
 wards, "that there is a great gold-mine in India, but 
 who will venture to explore it?" William Carey 
 spoke up, and said: " I will venture to go down, but 
 remember, you must hold the ropes." 
 
 Starts For India. 
 It was decided that Carey should return with Dr. 
 Thomas to India. Here is another date to remember, 
 June 13, 1793, for that was the day the missionary 
 party left England. They sailed on a Danish vessel, 
 for the East India Company would not take them on 
 one of theirs. Five months later, Calcutta was reached. 
 The East India Company did not want them in the 
 country, for they were afraid that the missionaries 
 by bringing Christianity to the natives, might in 
 some way hinder trade. Carey, therefore, had a very 
 hard time at first, but finally, he got a position as 
 manager of an indigo factory. He was then able to 
 support himself and family, and at the same time 
 
 58 
 
had the chance to preach to the workmen. This he 
 did, and commenced two other branches of mission- 
 ary work besides. He founded a school, and began 
 the translation of the Bible. Five or six years after 
 Carey reached India, several more missionaries came 
 out from England, among them two men who were 
 to spend their lives with Carey — Joshua Marshman 
 and William Ward. The last named was a printer. 
 Now, some people might think it strange for a printer 
 to become a missionary. But before Carey ever left 
 England, he met Ward once, and said to him that, if 
 things should go as well in India as he hoped, it would 
 not be long before a printer would be needed to print 
 the Bible in the native tongues. So while Carey 
 was managing the indigo factory, he was also trans- 
 lating the Scriptures, and Ward came none too soon. 
 We have seen that the East India Company was 
 not favorable to the missionaries when Carey went 
 out to India, and they were no more favorable to the 
 new missionaries who arrived in 1799. But about 
 fifteen miles from Calcutta there was a small Danish 
 settlement at a place called Serampore. Here Marsh- 
 man and Ward and their party were invited to stay. 
 Carey was also asked to join them, and he decided to 
 do so, bringing his family there January 10, 1800. 
 
 The Mission At Serampore. 
 Here he was to spend more than thirty years of his 
 life. Carey was a man who had wonderful talents. 
 He could do more than one thing, for he was preacher, 
 teacher, and translator of the Bible. He believed 
 that if the people were to be reached, they must be 
 told the gospel story; that God's Word should be 
 
 59 
 
printed for them in their own language, and that 
 they should be given Christian education in suitable 
 schools, and that those natives who wished to become 
 preachers should be trained for their special work. 
 Carey thus laid out for himself a great deal to do, 
 and to-day we wonder how he could do so much, espe- 
 cially in a climate so hot as in Serampore. A faith- 
 ful preacher and teacher was this man of God, but 
 he is best known because of his many translations 
 of the Scriptures and all the literary work that he 
 did. During his long life in India of forty-one years, 
 he prepared translations of the Bible, or parts of it, 
 into thirty-four languages and dialects. Besides this, 
 he wrote a grammar and dictionary of the Bengalee 
 language, and grammars of several others, so that 
 all the missionaries who have followed him have 
 been able much more easily to learn these languages, 
 because of what he has done. So well could he speak 
 the languages of the people that he was appointed 
 government translator, and was made professor in 
 the government college of Fort William in Calcutta. 
 These positions brought him into touch with many 
 of the higher classes and with the most learned in 
 the land. In 1818, he founded the Christian college 
 at Serampore, for the training of the natives to preach 
 the gospel. He taught theology, lectured on other 
 subjects, and was president of the college, in addition 
 to all his other duties. 
 
 First Convert, and Translation of the New 
 
 Testament. 
 There are two events that happened soon after he 
 went to Serampore of which you will wish to know: 
 
 60 
 
the conversion of the first Hindu, and the publica- 
 tion of the New Testament in the Bengalee language. 
 Krishna Pal was the name of a Hindu carpenter. 
 He had a broken arm, and came to Dr. Thomas for 
 help. He seemed a good deal more concerned, how- 
 ever, about his sins than his arm, and, learning of 
 Jesus Christ, accepted Him as Saviour. You can 
 imagine how happy Carey was ! For seven years he 
 had been in India laboring faithfully, preaching, teach- 
 ing, and translating the Scriptures, but yet he had 
 not a convert. If a minister here in America should 
 work and preach for seven years without a single 
 person being won to Christ, do you not think he would 
 be very apt to be discouraged? Carey worked on, and 
 prayed on, because he believed that in time men 
 would be converted. It was on the last Sunday of the 
 last year of the century, December 28, 1800, that 
 Krishna Pal was baptized. The service began by 
 singing: 
 
 "Jesus, and shall it ever be 
 A mortal man ashamed of thee ? " 
 
 This man, in turn, became a missionary to Assam 
 and Calcutta, and he is also known as a hymn-writer. 
 One of his hymns, translated into English, is often 
 used at communion seasons. 
 
 " O thou, my soul, forget no more 
 The Friend who all thy misery bore! 
 Let every idol be forgot, 
 But, oh, my soul, forget Him not." 
 
 Within two months, another great event happened. 
 On February 7, 1801, the first New Testament in 
 the Bengalee language was printed, and it was a day 
 
 61 
 
of great rejoicing to all the missionaries. Krishna 
 Pal offered prayer, and Carey preached from the text, 
 Col. 3:16: "Let the word of Christ dwell in you 
 richly." Thus, in the first year of the new century, 
 the Word of God was given in their own tongue to 
 millions of the people of Bengal. 
 
 For forty-one years, Carey labored in India with- 
 out ever going back to England. He was born in 
 poverty, and grew up at a time when Christian people 
 took little or no interest in missions ; but because the 
 fire burned in his own soul, he kindled it in the hearts 
 of others, and not only was the means of starting 
 the first missionary society in England for foreign 
 missions, but was that society's first missionary. 
 People who brought their shoes to him to be mended 
 never thought that this cobbler would be famous 
 when they should be forgotten. His schoolmates 
 called him "Columbus," because he was so fond of 
 reading of travels and adventures. Who shall say 
 that he is not even greater than Columbus, because 
 he gave the Word of God to millions sitting in heathen 
 darkness? His body lies in the burying-ground in 
 Serampore. This is the simple inscription on his 
 headstone: 
 
 WILLIAM CAREY, 
 
 Born August 17, 1761, Died June 9, 1834. 
 
 " A wretched, poor, and helpless worm, 
 
 On Thy kind arms I fall." 
 
 Questions. 
 
 1. For what is William Carey famous? 
 
 2. What can you learn of his character from his life 
 
 motto ? 
 
 62 
 
3. Tell what important events in Carey's life happened 
 
 on the following dates: Oct. 2, 1792; June 13, 
 1793; Dec. 28, 1800; Feb 7, 1801. 
 
 4. What did Carey mean by "holding the ropes"? 
 
 5. Of what ropes ought we to have hold? 
 
 6. What were the chief lines of missionary work car- 
 
 ried on by Carey ? 
 
 Books for the Library. 
 "Life of William Carey" — J. B. Myers. 
 "Life of William Carey"— M. E. Farwell. 
 "Life of William Carey" — George Smith. 
 "Great Missionaries of the Church" — C. C. Creegan. 
 "Men of Might in India Missions" — H. H. Holcomb. 
 
 6} 
 
STUDY VIII 
 
 B&oniram 3u&son, Evangelistic Work, 
 1788*1850 
 
 fftrst fMliaeionars of tbe 3fttst foreign missionary 
 Society in tbe "ClnitcD States* 
 
 Adoniram Judson " took possession of Burmah for Christ, 
 and he inspired his native country to found two great mission- 
 ary societies." 
 
 Early Life. 
 We have learned that William Carey was the 
 means of forming the first English Missionary Society, 
 and was its first missionary. Adoniram Judson was 
 one of those who led to the organizing of the first 
 foreign Missionary Society in America, and was one 
 of its first missionaries. He was born at Maiden, 
 Massachusetts, August 9, 1788. His father was a 
 stern old Congregational minister, and he thought 
 that there never was quite such a boy as little Adoni- 
 ram. He used to pat him on the back, and tell him 
 that he expected him some day to become a great 
 man. Adoniram was very much like other boys, 
 except that he was much brighter than most of 
 them, and could beat them all guessing riddles and 
 solving puzzles. He was also very fond of playing 
 church, but he always insisted on being the minister, 
 
 64 
 
for it seemed to come natural to him, and he liked 
 to be leader. Some boys do not think very much, 
 but Adoniram was always puzzling over some great 
 problem. One day when he was only seven years 
 old, he began to wonder if the sun moves, and he 
 could not rest until he had decided this important 
 question. He went out into a field, and, lying down 
 on his back, put a hat over his face and looked at 
 the great ball of fire through a hole in the crown, 
 until his eyes were so swollen that he could hardly 
 see. When his father found him and took him into 
 the house, he simply said that he had been looking at 
 the sun. A little later, however, he slipped around and 
 whispered to his little sister, who was his constant 
 playmate, that he had settled the question about 
 the sun! When he became a young man he went 
 to Providence College (now Brown University) 
 and graduated at the head of his class. 
 
 Becomes A Missionary. 
 Do you ever think of what you are going to be 
 when you grow up? I am sure that you think you 
 will be some great person. That was the way with 
 young Adoniram. Sometimes he thought he would 
 be an orator; sometimes a poet; and sometimes a 
 statesman. He could not make up his mind, however, 
 and when he left college he was still undecided. 
 One night he was stopping at a small hotel in a country 
 town, and the hotel-keeper asked him if he would 
 mind sleeping in a room next to a young man who 
 was very sick and who might die in the night. Adoni- 
 ram laughed at the idea, and said, No. He was not 
 a Christian at that time, and had never thought of 
 
 5 65 
 
dying himself. But when the light was turned out, 
 and he kept hearing moans from the next room, he 
 could not sleep, for he kept asking himself, "I 
 wonder if he is ready to die?" The next morning 
 he hurried down to ask how the young man was, 
 and was very much shocked to hear, not only that 
 he had died before morning, but that it was one of 
 his own college friends, and that he had died without 
 being ready. Adoniram became very much alarmed 
 for fear that he himself might die suddenly. He 
 immediately returned home, and not long afterwards 
 became a most earnest Christian. Everything now 
 began to look different to him. Instead of wishing 
 to be a great poet or statesman, he decided that it 
 would be very much greater to be a missionary, and 
 to carry the good news of Christianity to far-away 
 lands. He therefore, with three friends, sent word 
 to the meeting of the Congregational Ministers held 
 at Bradford, Mass., in 1810, that he was ready to go 
 to the foreign field. No one from America had ever 
 done such a thing, but Judson and his fellow-students 
 were so much in earnest, that on June 27, 1810, nine 
 Congregational ministers founded the American 
 Board of Commissioners for Foreign Missions, and 
 soon made plans to send out the first foreign mission- 
 aries from America. 
 
 This June day was not only important for the 
 decision about his going to the foreign field, but, the 
 ministers all being entertained for dinner at the home 
 of Mr. Hasseltine of Bradford, Judson fell in love with 
 Ann, the youngest daughter of the family. Some 
 months later, on February 5, 181 2, they were married. 
 Two weeks afterwards, they started for India. 
 
 66 
 
Voyage. 
 
 During the long, tedious voyage which followed, 
 another very important thing happened. Mr. and 
 Mrs. Judson became Baptists. Until this time they 
 had never thought of being anything but Congre- 
 gationalists ; for they had been brought up in that 
 church. But when their views changed about baptism 
 Judson thought it was right for them to join the 
 Baptist Church; and he always did what he thought 
 was right. 
 
 When they arrived in India they were very kindly 
 welcomed by Carey, Marshman, and Ward, who 
 lived at Serampore. But they were very much dis- 
 appointed to find that they would not be allowed 
 to remain, on account of the opposition of the British 
 East India Company. They were compelled to 
 locate in Burmah. 
 
 Burmah. 
 Doubtless you have never seen such a strange 
 country as Burmah. It is the most eastern province 
 of India, and is about one thousand miles long and 
 six hundred miles wide in the north. Here, too, it is 
 very mountainous, but in the south it is so low that 
 part of the year, when there is a great deal of rain, 
 it is covered over with water from three to twelve 
 feet deep. The houses are built on posts, and in the 
 rainy season the children catch fish through the 
 cracks in the floor, and the people go about from 
 house to house in canoes with as little concern as if 
 they were walking on dry land. Do you think that 
 you would like to live in such a country? Running 
 south, right down through the middle of it, is the 
 
 67 
 
largest river, called the Irrawaddy, and at its mouth 
 is the city of Rangoon. It was here that Mr. and 
 Mrs. Judson started their missionary work. 
 
 Beginning Missionary Work in Rangoon. 
 
 Some people think it must be stupid to be a mis- 
 sionary, but not so with Adoniram Judson. He was 
 enthusiastic about it, for he was fairly bubbling 
 over with the good news he had to tell the Burmans, 
 and he could hardly wait to begin his work. Just 
 think ! He had left his own country and all his friends, 
 and had gone half way around the world, for the sole 
 purpose of telling the people who had never heard it 
 that Jesus died to save sinners, and that all who 
 believe in Him shall be saved! 
 
 But there were a great many difficulties in the way. 
 In the first place, he could not speak the Burman 
 language. Did you ever try to talk to a person who 
 could not speak a word of English? If you have, 
 you know how hard it is to carry on an interesting 
 conversation, and how impatient you get if you 
 have something very important to tell. But Judson 
 never stopped for difficulties, and he immediately 
 set about to learn the Burman language. He had 
 no grammar and no dictionary, nor did he have a 
 teacher whom he could understand; so it was slow, 
 hard work, but after studying very hard for several 
 years, he learned to talk very well. He also decided 
 to translate the Bible into Burmese, so that the 
 people might have their own Bibles. But the thing 
 in which he took the greatest pleasure was talking 
 to the Burmans and explaining to them the beauties 
 of the Christian religion. He was particularly happy 
 
 68 
 
when he could do this, and every day he would invite 
 some of them into his house, and, sitting down beside 
 them, he would talk with them by the hour. But the 
 Burman people did not believe that there is a God, 
 or that there is such a thing as sin. Therefore it 
 was very hard to convince them that they needed 
 a Saviour. So year after year went by without a 
 single convert, and the people in America began to 
 get impatient, and to think that the missionary 
 enterprise was a failure. 
 
 First Convert After Six Years. 
 
 At last, after Judson had been living in Rangoon 
 for about six years he had learned to speak the 
 language so well that he decided to begin holding 
 public services; and soon afterwards, to his great 
 joy, one of the Burman men was converted and 
 baptized. After this first conversion, a number 
 professed faith in Christianity, and a little church 
 was established. 
 
 But now Judson met new difficulties, for the people 
 at the head of the Burman government became 
 alarmed at the progress which the new religion was 
 making, and they began to persecute the missionaries. 
 Judson thought that the best thing to do was to go to 
 Ava, the capital of the Empire, and see the king 
 himself; and this he did. The first time he went, 
 however, he had no success, for the king would not 
 listen to him. Not long afterwards he tried it again, 
 and this time the king was so kind to him that he 
 decided to move to Ava and to establish a mission 
 there. Accordingly, the following year, he left the 
 little church in Rangoon in the care of some other 
 
 69 
 
missionaries who had come from America, and he 
 and Mrs. Judson made their home in Ava. 
 
 Outbreak of War — Judson Imprisoned. 
 At first everything went beautifully, but soon the 
 greatest trouble of all began. War broke out between 
 the English and Burmah, and Judson was suspected 
 of being a spy. He was arrested and thrown into 
 prison, where he endured awful sufferings. No doubt 
 you think it bad enough to be in any kind of prison, 
 but some are a great deal worse than others. The one 
 to which Judson was taken was particularly horrible. 
 It was a rough wooden building, with low ceiling, 
 and only one small door through which to admit air. 
 In the center was a smoky oil lamp that gave just 
 light enough to make visible the terrible objects 
 within. What a sight met Judson's eyes as he was 
 pushed into the foul place! On the floor in long rows 
 were fifty or sixty wretched prisoners, some with 
 their feet or hands fast in the stocks, and others with 
 their feet tied together and strung on a long pole, 
 which was run between their legs, and then fastened 
 to the roof with ropes at such a height that the heads 
 and shoulders of the victims rested on the floor. 
 Poor Judson was strung on a pole in this way, with 
 heavy iron fetters on his feet which cut into his flesh, 
 and was left there until he was nearly dead. For 
 twenty-one months he was held a prisoner, part of 
 the time at Ava, and part of the time at Oung-Pen-La, 
 a town about ten miles from Ava. Mrs. Judson 
 proved herself a heroine, and spent all her time and 
 money pleading with the government and prison 
 officials to be kind to her husband and release him. 
 
 70 
 
Near the prison there was kept confined in a cage a 
 lion, and the prisoners never knew when one of their 
 number might be thrown to the hungry beast. But 
 the Burmans did not intend to feed him in this way, 
 but rather to let him starve to death, because of their 
 hatred for the British emblem. Often the beast 
 would roar terribly, frantic with hunger. After it 
 was dead, Mrs. Judson persuaded the authorities 
 to permit her husband to be put in the cage, where 
 he could get much better air than in the foul prison, 
 where he himself and many others were sick with 
 fever. A lion's cage was a queer place for a missionary, 
 was it not? But compared with the prison it was 
 like a palace. Judson was held as a prisoner all 
 throughout the war, and not until it was over was he 
 given his freedom. When finally released, he and 
 Mrs. Judson sailed down the Irrawaddy, — the happiest 
 day of their lives. 
 
 Life at Amherst and Maulmain. 
 When they reached Rangoon, however, they found 
 that their little church had been broken up and the 
 converts scattered. What a disappointment this 
 must have been, after all their hard work! As it 
 was not safe for them to stay at Rangoon, they opened 
 a mission at Amherst where they lived for a while ; but 
 later they moved to Maulmain, and it was here that 
 Mr. Judson labored with such great success for nearly 
 twenty years. It was here also that he finished trans- 
 lating the entire Bible into the Burman language. 
 The Burmans were now eager to hear the gospel, 
 and many of them became Christians. The church 
 which had been planted at Maulmain grew rapidly, 
 
 7i 
 
and soon other churches were established in other 
 cities. To-day the light of the gospel has penetrated 
 to all parts of the Empire, and there are many thou- 
 sands of Christians in Burmah. Certainly young 
 Adoniram Judson made a wise choice when he decided 
 to be a foreign missionary ! 
 
 At last his health broke down, and he was com- 
 pelled to take a sea voyage to recover his strength. 
 The time had come, however, for him to go to his 
 rest, and he died on shipboard on April 12, 1850, 
 and was buried at sea. 
 
 Questions. 
 
 1. What kind of boy was Adoniram Judson, and 
 
 where was he born? 
 
 2. What led him to become a missionary? 
 
 3. What part did he have in forming the first Ameri- 
 
 can Foreign Missionary Society? 
 
 4. To what Church did he belong? Why did he 
 
 become a Baptist? 
 
 5. Describe Burmah. 
 
 6. Where was his first mission, and what difficulties 
 
 did he meet? 
 
 7. What is the capital of Burmah, and what trouble 
 
 did he have there? 
 
 8. Describe a Burman prison. 
 
 9. Where did he have his greatest success, and what 
 
 are the results of his work in Burmah to-day? 
 
 10. When did he die, and where was he buried? 
 
 Books for the Library. 
 "Notable Baptists," by Edward Judson. 
 "Adoniram Judson," by Edward Judson. 
 72 
 
STUDY IX 
 
 3obn Scuttoer, flne&ical Work 
 1793*1855 
 
 Jfirst Bmertcan fllleotcal missionary to ITnofa. 
 
 "Make him a Christian and make him a missionary.'* — 
 Daily Prayer of Dr. Scudder for his son. 
 
 When asked what were the discouragements in missionary 
 work, Dr. Scudder answered: "i" do not know the word. I 
 long ago erased it from my vocabulary." 
 
 Early Life — School and College Days. 
 Every poor family in Freehold, N. J., knew and 
 loved John Scudder when he was a little boy. If they 
 went to the door and found a great bundle of wood 
 on the steps, and no one in sight, just as if the wood 
 had fallen from the sky, they knew that "Lawyer 
 Scudder's boy" had been there. He seemed to know 
 just when the wood-box was empty, and loved to 
 surprise these poor neighbors of his. At school, too, 
 the boys loved him, for though he studied hard, he 
 was always ready for a good time, and when he went 
 to Princeton, if he spoke to his classmates about 
 Jesus Christ, they always listened, for they knew he 
 lived as he talked, and meant every word he said. 
 
 Call to Go as a Missionary. 
 He wanted to be a minister, but his father did not 
 73 
 
wish it, so he studied medicine, feeling that to cure 
 the sick was the next most helpful thing any one could 
 do in the world. He settled in New York, and one day, 
 while waiting to see a patient, something happened 
 that changed his whole life. He picked up a little 
 book, and read it. You know you cannot forget some 
 books you have read. They make you think and 
 think. So this little book about the millions who did 
 not know of Jesus started Dr. Scudder thinking 
 whether he might not himself become a missionary. 
 He had a large practice on the East side of New York, 
 and was getting along so well that every one knew he 
 would be rich and famous. But all this counted for 
 nothing when he felt God had work for him to do as 
 a foreign missionary. 
 
 Life in India; Ceylon, Madras. 
 It would take a long time to tell you of all the prep- 
 arations and the many good-bys that were said be- 
 fore Dr. Scudder, his wife, their little daughter Maria, 
 and her faithful colored nurse, started on their trip. 
 It was decided that, with other missionaries from 
 Boston, they were to go to India. Can you find it on 
 the map, and trace their course around the Cape of 
 Good Hope? If you look at Ceylon, the large island 
 just south of India, you will see where Dr. Scudder 
 first lived, the only medical missionary in not only 
 all Ceylon, but in all India. With so many patients, 
 it was impossible for him to call on them as your 
 doctor does, so they were brought to him at his bun- 
 galow, or cottage. Friends and relatives would carry 
 their sick for miles and miles so that Dr. Scudder 
 might help them. News of his skill as a surgeon had 
 
 74 
 
spread far and wide, and he was kept busy from morn- 
 ing until night. One day, he performed fifteen opera- 
 tions. But Dr. Scudder worked as a doctor and, at 
 the same time, as a missionary. While he was ban- 
 daging a man's arm, he would tell him about Jesus, 
 and before the patient went away, Dr. Scudder would 
 give him a tract or a Bible to read after he reached 
 home. Don't you think as the native told his friends 
 all the wonderful things the doctor did for him, he 
 would tell, too, of the wonderful new story he heard 
 about a Saviour and His love? 
 
 Customs in Regard to Diseases. 
 In India there are many diseases we know nothing 
 of. There are horrible eye troubles, but the most 
 dreaded of all sicknesses is cholera. Thousands die 
 of it every year, and the natives believe it is sent be- 
 cause the gods are not pleased. So an image of the 
 god Siva is paraded through the streets, and the 
 people throw gifts to the priests. Not once or twice, 
 but until the priests have received all the money they 
 want. Another god, Vishnu, could only be pleased 
 by an offering of hair. So the natives go to his tem- 
 ple, and are shorn of all the hair on their heads. 
 Often the gods would have to be consulted before 
 the people would let Dr. Scudder perform an opera- 
 tion. Of course the god could not speak nor move, but 
 two bunches of flowers — one red, the other white — 
 were put before him, and a little girl was sent in to 
 choose one, and bring it out. If she brought white, 
 that meant "Yes." If she brought the red flowers, 
 the god did not wish the operation to be performed. 
 If you were very sick, how would you like to wait 
 
 75 
 
for your doctor to call, until a great idol made of 
 wood, and painted all the colors of the rainbow, was 
 asked about it? 
 
 Among people who knew as little about our God as 
 this, Dr. Scudder worked in Ceylon and, later on, in 
 the great city of Madras, where so much cotton goods 
 comes from. He was not content always to wait for 
 the natives to come to him, so he would frequently 
 take journeys to distant places. On one of these trips 
 he was taken very ill. Word was sent to his wife, and 
 she made preparations to go at once. Carriers were 
 secured, and she set out, determined to travel by night 
 as well as by day, though it was dangerous to do so, on 
 account of the wild beasts. As night came on, the howls 
 of tigers in the jungle could be heard, and the animals 
 seemed to be getting nearer and nearer. The carriers 
 became so frightened that they ran off and left Mrs. 
 Scudder alone, with her little boy, to the mercy of 
 the tigers. There was nothing that she could do to 
 protect herself; her only refuge was in the God of 
 Daniel. Earnest were her prayers for deliverance. 
 Though the beasts were at times very near, and her 
 life in great peril, yet they did not harm her; and as 
 the day dawned, the cowardly bearers returned and 
 the journey was resumed. 
 
 We could never count all the people Dr. Scudder 
 met and helped in the thirty-six years he labored as a 
 missionary, nor the good being done in India to-day 
 by his sons and daughters and by the natives he 
 trained to be doctors. It is a custom in India for many 
 of the people to put a mark upon their foreheads or 
 persons to indicate what god they worship. Christians 
 are often asked, "What makes your faces shine so?" 
 
 76 
 
The reason is not hard to guess. It is because Christ 
 has brought so much joy into their lives that they are 
 radiantly happy. Dr. Scudder helped to bring such 
 happiness into the lives of many. 
 
 In this Christian land of ours, we, too, are showing 
 "Whose we are, and whom we serve. " In India, Dr. 
 Scudder's work would have failed if each man he 
 helped had not told some one else. That is just what 
 God wants you to do. Do you know what a wonder- 
 ful physician Jesus is? He cures and heals every sin. 
 Then, tell it! Don't wait until you are older; begin 
 now at school, at home, wherever you are, by being 
 the kind of boy or girl Jesus would have you be, 
 for actions as well as words speak for Him. 
 
 Questions. 
 
 i. What particular advantage has a medical mission- 
 ary? 
 
 2. What would you have liked about John Scudder 
 
 if you had known him as a boy or at college ? 
 
 3. What led him to become a missionary? 
 
 4. In what two places did he work chiefly? 
 
 5. Describe one heathen custom in regard to disease. 
 
 6. How is India any better to-day for his going there? 
 
 Books for the Library. 
 
 C. C. Creegan — " Pioneer Missionaries of the Church. " 
 H. H, Holcomb — "Men of Might in India Missions." 
 
 77 
 
STUDY X 
 
 Hleiattoer Duff, Educational XPHorft 
 1806*1878 
 
 fixet missionary ot tbe jEstabltebeo Cbutcb ot Scotlano 
 
 "Devoted lives are a more powerful preaching than burning 
 words" — Motto given by Duff to students in Madras. 
 
 "No man since Paul has done more to kindle and feed the 
 ■fires of world-wide missions" — Arthur T. Pierson, D.D. 
 
 We have learned that the first missionary of the 
 first missionary society ever formed in England was 
 William Carey, the shoemaker. The first missionary 
 of the church of Scotland was Alexander Duff, the 
 scholar. Carey never went to college, because he 
 did not have the chance; but he had wonderful tal- 
 ents, and translated the Bible into many different 
 languages and dialects for the people of India. Alex- 
 ander Duff was the pride of St. Andrew's University 
 in Edinburgh, and was the founder of higher educa- 
 tion for high-caste Hindus. 
 
 Early Life. 
 
 James Duff and his wife lived in a humble cottage 
 
 near Moulin in the Grampian hills of Scotland. Their 
 
 hearts were made glad by the birth of a son on April 
 
 25, 1806, and they named him Alexander. Being 
 
 78 
 
godly parents, Alexander grew up in a Christian home, 
 and was greatly influenced by his father, whom he 
 deeply respected and loved. 
 
 When only eight years old, he went away to school, 
 and soon after leaving home he had a dream, in which 
 he saw all people standing before God for judgment. 
 Some were lost and others saved, and as his own turn 
 came, and he was wondering what his judgment 
 would be, he awoke with a start. This dream set 
 him thinking about his salvation, and he became a 
 Christian. After this he had another dream, in which 
 God seemed to draw near to him in a golden chariot 
 drawn by fiery horses. As he looked on in wonder, 
 he heard God's voice in kind and gentle tones saying, 
 "Come up hither, I have work for thee to do." 
 
 Student Days. 
 
 At school Duff led his class, and was ready to enter 
 St. Andrew's University when fifteen years old. Here 
 he made a splendid record in his studies, and was very 
 popular. He had a friend by the name of John Urqu- 
 hart, who was in college with him. As they listened 
 to the lectures of the great Dr. Thomas Chalmers on 
 missions, they caught his spirit, and with some of 
 their fellow- students, they formed a missionary Soci- 
 ety. They met, too, some of the great missionaries 
 who happened to be in Scotland or England about 
 this time, — Joshua Marshman from India, and Robert 
 Morrison from China. Urquhart was so much moved 
 by the needs in foreign lands that he resolved to go 
 to India. But soon after making this decision he 
 died, in 1828. 
 
 Duff was very much grieved over the loss of his 
 
 79 
 
friend, and as he prayed to God to show him his duty, 
 he made up his mind that he would go to the foreign 
 field in Urquhart's place. The next time he went home 
 his father asked for Urquhart, and Duff told the sad 
 news of his death; but he then went on to say, "What 
 if your son should take up his cloak? His cloak is 
 taken up." In this way he let his parents know 
 that he intended to be a missionary. Although they 
 had hoped that he would stay in Scotland, they did 
 not oppose his decision. In fact, his father had often 
 told stories to Alexander, when he was a little boy, 
 and had shown him pictures of the heathen in far- 
 away lands, little thinking that his own boy would 
 one day sail for far-off India. 
 
 Soon after Duff had made his decision to become 
 a missionary, a call came from India for the Scotch 
 Church to start an English school near Calcutta, for 
 high-caste Hindus. The question then was, Who was 
 fitted for such an important work? Alexander Duff, 
 the brilliant scholar, seemed to be just the one. At 
 first he thought he was not able to undertake such 
 an important work, but finally consented. He was 
 ordained to the ministry, and before he left Scotland 
 he visited many churches, telling them of his going 
 to India, and stirred up a great interest in missions. 
 His first sermon, in St. Giles* Cathedral, Edinburgh, 
 was from a text, which was his motto through life: 
 " I determined not to know anything among you save 
 Jesus Christ, and him crucified" (i Cor. 2:2.) 
 
 Voyage to India. 
 Just before his ordination, Duff was married, and 
 in October, 1829, he and his bride sailed from Eng- 
 
 80 
 
land on the "Lady Holland." Those were the days 
 before steamships and the Suez Canal, so that the 
 course of the sailing vessel was around the Cape of 
 Good Hope. This route was full of dangers. Off the 
 coast of Africa the boat was wrecked, but the passen- 
 gers reached Capetown safely, after nearly losing 
 their lives. They had to wait several weeks before 
 there was another vessel going to India. When, 
 finally, they did get off, they had more trouble: se- 
 vere storms drove them away out of their course, and 
 when they reached the mouth of the Ganges, it was 
 only to be tossed up on the shore of an island by a 
 terrific gale, their ship a total wreck. The Duffs took 
 refuge in a village temple for a while; and finally, 
 after being on the way for eight months, they arrived 
 in Calcutta. Nearly everything they owned had been 
 lost, and out of a library of eight hundred books, only 
 one Bible and a Psalter were saved. 
 
 All of these trials on the journey had, however, 
 some good effects; for the superstitious natives lis- 
 tened with awe and reverence to "the man whom 
 the gods had so wonderfully protected;" and the 
 loss of his books taught Duff more than ever to de- 
 pend on God's Word. 
 
 First Years in India. 
 Duff started at once upon his work, He had been 
 told at home not to begin in Calcutta, but outside 
 the city. But he had not been on the ground very 
 long before he saw that the very best place to start 
 his school would be in the city itself. William Carey, 
 who lived at Serampore, not far away, agreed with 
 Duff. The young missionary therefore went ahead 
 
 81 
 
to do what he believed was best. A native Hindu 
 nobleman, a reformer though not a Christian, proved 
 a true friend. He found a place for the school to meet, 
 invited the first scholars, and came himself on the 
 first day. He also told the students that they need 
 not be afraid of the Bible from which Duff read a 
 passage when he opened the school; for he said that 
 he had read it through himself, and knew that it 
 could do them no harm. There were only five boys 
 to begin with, but the numbers soon grew, and other 
 schools were opened in a district about fifty miles 
 north of Calcutta. 
 
 As time passed, students flocked to Duff, many of 
 them no longer believing what they had been taught 
 as Hindus. It was the missionary's chance to tell 
 them of the wonders of Western science, and also 
 of Jesus Christ. One of the first converts was a Hindu 
 of high-caste, and editor of a paper. He had no 
 longer any belief in the faith of his fathers, but 
 through some lectures of Mr. Duff was led to accept 
 Christ, and he later became a Christian minister and 
 author. Another pupil, one of the five boys who en- 
 tered the first school, became a noted preacher and 
 has written a life of his devoted teacher Duff. 
 
 Besides teaching and lecturing, Duff wrote many 
 articles for papers and magazines. For a year he was 
 pastor of the Scotch Church in Calcutta. He traveled 
 widely, founding schools, encouraging workers in 
 distant stations, and stirring up the Hindus to an 
 interest in Christian English education. Largely 
 through his appeals, a medical college and later a 
 model hospital were built. A school for girls was also 
 opened, and a home for the native Christians, who 
 
 82 
 
after their confession of Christianity, were often 
 persecuted. 
 
 Return to Scotland — 1835-1839. 
 
 After five years of hard work, Duff was taken very 
 ill, and was carried to a ship bound for Scotland, as 
 the sea voyage was thought to be his one chance for 
 recovery. His wife and four little children were with 
 him, and the long rest and sea air made him so much 
 stronger that upon his arrival he felt well enough to 
 preach. He almost wore himself out again, preach- 
 ing missions from one end of Scotland to the other, 
 but he interested the people of that country in the 
 needs of the heathen as they had never before been 
 interested, and that was what he wanted to do, in 
 order to get them to do more to send the gospel. 
 Four young men went out to India as a result of Duff's 
 appeals; the women organized the first Ladies' 
 Missionary Society of Scotland; and the gifts to Mis- 
 sions the year he returned to India, 1839, were four- 
 teen times greater than five years before. 
 
 Duff went back to his work in India, but after ten 
 years he returned home that he might again tell of 
 the work, and quicken the interest of Christians in 
 Scotland. 
 
 Visits America. 
 
 An invitation to visit America was accepted in 
 1854, and after a very stormy passage he arrived in 
 New York. The entire three months of his stay 
 here were spent in traveling from city to city, speak- 
 ing before great crowds, until the strain was too 
 much, and he was obliged to return to Scotland. His 
 
 83 
 
visit to this country was a great blessing, for it is 
 thought to-day that the large share which America 
 has had in taking the gospel to India is the result 
 of the preaching of this great Missionary Educator. 
 
 India Again. 
 
 Duff returned a third time to India, in 1856, where 
 he was lovingly welcomed in Calcutta by the teachers 
 and students of the new college, which had been built 
 in his absence. 
 
 Sir Henry Durand upon this occasion spoke of the 
 probable growth of this educational work founded 
 by Dr. Duff, and then added: "Whatever the num- 
 ber of schools which branch out from this, Dr. Duff 
 and his five pupils will be remembered as God's 
 chosen instruments. " 
 
 There are 10,000 native teachers and 62,000 native 
 students in the Christian schools of India to-day, and 
 no name in the list of those who have given life and 
 labor to India stands higher than that of Alexander 
 Duff. 
 
 Last Years. 
 
 In 1863 Duff left India for the last time, and went 
 to the Cape, hoping that the sea air might restore 
 his health. His wife went directly to their home in 
 Scotland, where he joined her after his visit to the 
 mission stations in Africa. She died six months later, 
 and her death was the greatest sorrow of his long 
 life. He continued to write and to preach for several 
 years, and was very active until his seventieth birth- 
 day, when he fell in his library. Two years later, he 
 
 84 
 
died from the effects of the fall. Shortly before he 
 died his daughter repeated to him the hymn, 
 
 How sweet the name of Jesus sounds 
 
 In a believer's ear ; 
 It soothes his sorrows, heals his wounds, 
 
 And drives away his fears. 
 
 One who was with him when he died, on February 
 12, 1878 said: "He was just like one passing away 
 into sleep; I never saw so peaceful an end." 
 
 We have been in our studies to far-away India. 
 We have seen the people who live there, and to-day, 
 as for hundreds of years, they are bowing down to 
 their idols. They are worshiping snakes, monkeys, 
 cows, and their fellow-men. They are taking long, 
 tiresome journeys to pools and rivers, thinking to 
 wash away their sins ; while we know that the 
 blood of Jesus Christ alone can wash away sin. Can 
 we leave them in their ignorance and their need, un- 
 moved? May the spirit of the four great missionaries, 
 whose lives we have studied, — Carey, Judson, Scudder, 
 and Duff, — fall upon us ! 
 
 A noble army, men and boys, 
 
 The matron and the maid, 
 Around the Saviour's throne rejoice, 
 
 In robes of light arrayed : 
 They climbed the steep ascent of heaven 
 
 Through peril, toil and pain: 
 O God, to us may grace be given 
 
 To follow in their train. 
 
 Missionary Hymn by Reginald Heber, 
 
 Bishop of Calcutta, 1823-182 6. 
 
 85 
 
Questions. 
 
 i. Tell of Duff's early life and conversion. 
 
 2. What missionary influences was he under at home 
 
 and in college? 
 
 3. How did he tell his parents of his decision to be a 
 
 missionary ? 
 
 4. What had he saved from the shipwreck, with 
 
 which to begin work in India? 
 
 5. What did he start to do first? 
 
 6. How did he gradually get so many students? 
 
 7. Mention four definite results of his work in Scot- 
 
 land, 1835-1839. 
 
 8. What influence did he have upon missionary work 
 
 in America? 
 
 9. Which one of the four missionaries, Carey, Judson, 
 
 Scudder, or Duff, do you think was the greatest, 
 and why? Give two reasons. 
 
 Books for the Library. 
 
 "Life of Alexander Duff," by Elizabeth B. Vermilye. 
 "Life of Alexander Duff," by George Smith. 
 
 86 
 
Significant Resolutions 
 
 PASSED BY 
 
 The Editorial Association 
 
 IN CONNECTION WITH 
 
 THE TORONTO CONVENTION, 1905 
 or THE 
 
 International Sunday School 
 Association 
 
 (1) That the Sunday School papers of the country bring 
 before the attention of the Christian public the great field of 
 Sunday School work as the natural and logical place for 
 instruction in Home and Foreign Missions. 
 
 (2) That the question of Missions in the Sunday School 
 be given a place on the programs of all missionary institutes, 
 conventions and summer schools wherever possible through- 
 out the country. 
 
 (3) That the aid of the Sunday School Boards and the 
 societies of the various denominations be enlisted in a sys- 
 tematic effort to bring before every Sunday School superin- 
 tendent in the country the possibility, practicability and 
 necessity of the study of Missions in the Sunday Schools. 
 
 (4) That courses of instruction be prepared in both Home 
 and Foreign Missions, aimed to instruct and interest the 
 scholars, and to lead them to some definite missionary 
 activity. 
 
 (5) That this missionary instruction be made a part of the 
 regular supplemental work in every School, unless otherwise 
 adequately provided for. 
 
 (6) That suitable and inexpensive books be prepared in 
 different grades, which shall be put in the hands of every 
 pupil, so that thorough home perparation be made possible. 
 
Princeton Theological Seminary Libraries 
 
 1 1012 01234 4075 
 
 BOOKS FOR UNDENOMINATIONAL MISSION STUDY 
 
 MISSIONARY STUDIES FOR THE 
 SUNDAY SCHOOL 
 
 By George Harvey Trull 
 First Series 
 An introductory course for the use of Sunday Schools. 64 pp. 
 The six Studies include : 
 
 The Mountaineers of the South. 
 Foreigners in the United States. 
 William Carey, Educator — India. 
 David Livingstone, Explorer — Africa. 
 John G. Paton, Evangelist — The New Hebrides. 
 John K. MacKenzie, Physician — China. 
 Mr. John Willis Baer says of them : 
 
 " More and more is the Sunday School becoming evangelistic and mis- 
 sionary in spirit. As one means of fostering and deepening this force, the 
 teacher and superintendent will do well to give careful heed to Mr. Trull's 
 Studies. For one, I welcome them heartily, because they are among the 
 first steps prepared out of a practical experience for educating and inter- 
 esting our Sunday School scholars in the great enterprise of Missions." 
 
 MISSIONARY STUDIES FOR THE 
 SUNDAY SCHOOL 
 
 Edited by George Harvey Trull 
 Second Series in Two Grades 
 Senior Grade. 100 PP. 
 Missionary Heroes to the Indians. 
 Missionary Heroes to the Africans. 
 Junior and Intermediate Grade. 80 PP. 
 Great Missionaries to the Red Men. 
 Great Missionaries in the Dark Continent. 
 8^-These books are WHOLLY UNDENOMINATIONAL in character 
 and treatment, and are therefore adapted for use in any School. They do 
 not present denominational Missions, but the world-wide work with which 
 every Christian should be familiar. 
 
 UNDENOMINATIONAL MISSIONARY 
 STUDIES FOR THE SUNDAY SCHOOL 
 
 Edited by George Harvey Trull 
 Third Series in Two Grades 
 
 One book for use in the Senior Grade of the Sunday School. The other 
 book for use in the Junior and Intermediate Grades of the Sunday School. 
 
 Our Responsibility for the Immigrants in our Midst. 
 Our Responsibility for India's Millions. 
 
 All of the above now published by The Sunday School Times Company, 
 1031 Walnut Street, Philadelphia, Pa. 
 
 Single copies, 20 cents, post-paid ; ten copies, 15 cents each ; fifty 
 copies, 10 cents each, carriage extra. 
 
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