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PREPARED FOR 
 
 Gracey's Oatline Missionary Series. 
 
OUTLINE MISSIONARY SERIES 
 
 INDIA 
 
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 BY 
 
 
 
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 [Seven years Missionary in India : Member of the American 
 Oriental Society.] 
 
 <i" Vi 
 
 
 J. T. GRACEY, Rochester, N. Y. 
 SCRANTOM, Wetmore & Co., lo State St., Rochester, N. Y. 
 
 1884. 
 
COPYRIGHTED 
 
 BY J. T. GRACEY 
 1884 
 
 [Bunnell & Oberdorf, Printers, Dansville, N. Y.] 
 
 
 C4. 
 
CONTENTS. 
 
 PART I. 
 
 India : extent, resources, climate, physical features Population 
 
 and government, village republics. -Ethnology : Turanians, 
 
 Aryans, Semitic Peoples. Languages of India. — — India's 
 
 Place in History : The Prize of the East, India the Key 
 
 to Asia : Internal History. Social Order : Caste and its 
 
 principles. Social changes and progress. ^ Religions : (i) 
 
 Aboriginal superstitions. (2) Hinduism : Sacred books, phil- 
 osophy, fetishism, a moral failure, degrades woman. (3) Buddhism. 
 (4) Parsi-ism. (5) Muhammadanism. (6) Karens. (7) Sikhs. 
 MAP of India vnth political divisions and railroads. 
 
 " of Languages of India. 
 
 ' ' of Burmah and its Missions. 
 DIAGRAM of comparative populations. 
 
 " of comparative grov^th of Christian community. 
 
 TABLE of population according to religions. 
 
 PART II. 
 
 Evangelization of India. Syrian Christians. Roman Catho- 
 lic Missions. Early Protestant Missions : Ziegenbalg, Schvv^artz. 
 
IV CONTENTS. 
 
 -Later Protestant Missions: Carey, Judson, Dufif. Growth of 
 
 Modern Missions. — Native Christians. Self-Support. Secret 
 
 Semi-Christians. Quasi-Christian Communities.—- — Native An- 
 ticipation of the Triumph of Christianity.— — Mass Movements 
 toward Christianity ; or Revivals among Santals, Shanars, in On- 
 
 gole, Tinnevelly, Arcot, — Native Christian Leaders. Woman's 
 
 Work. Reforms: by Government ; amongst Hindus. Brah- 
 
 moism. Opinions of Eminent Laymen on Missionaries and their 
 
 work. Hindrances to Christianity. The Hour: Its peril, 
 
 privilege and duty. Appeal of the Decennial Conference at Cal- 
 cutta. 
 
 DIAGRAM of population according to religions. 
 TABLE of missionary societies at work in India. 
 
 " of Localities occupied by Missionary Societies. 
 STATISTICS of (i) Protestant Native Christians, churches, schools. 
 
 (2) of Roman Catholic missions. 
 BIBLIOGRAPHY. 
 
AUTHOR'S NOTE. 
 
 This "Outline Missionary Series," on several Missionary fields, 
 for use amongst all denominations of Christians, is designed to serve 
 pastors, Sunday school and missionary workers, and others, as an 
 introduction to that systematic study of missions which ought to be 
 considered a necessary part of religious education. In many ways 
 these small volumes will be valuable as hand-books to missionary 
 workers. 
 
 India has a complex civilization and hetereogeneous peoples. 
 This is therefore an outline of the more prominent features only. 
 
 The methods of Romanising oriental spellings are various and 
 confusing. If the latest of these had been followed strictly, many 
 names would not be recognized in this country, and the writer would 
 appear pedantic. No one system has been strictly adhered to in 
 this book. 
 
 It is impracticable to acknowledge indebtedness specifically to the 
 authorities which sustain the statements of this little volume. In the 
 chapter on Language, Bishop Caldwell, an able and scholarly author, 
 has been followed. The grouping is made merely to facilitate the 
 use of the Map of Languages. The statistics of that author are 
 based on the Census returns of 1872. 
 
 The statements of authorities on statistics of population, etc. , are con- 
 flicting. Even the Census of the British Government has been shown to 
 be in error. The entire Census returns ai'e said by Rev. Mr. Craven 
 of Lucknow to give a population of 263 millions. The Diagram on 
 
VI AUTHOR S NOTE. 
 
 p. ,185 gives a total of 253,891,801. Mr. W. W. Humber gives a 
 total for all India and British Burma (exclusive of Ceylon) of 255,- 
 073, 753. His statistical tables are the most definite at our command. 
 They are for 188 1. 
 
 On p. 14 the Moslems of India are said to represent the Semitic 
 races and their civilization. The more technical statement of their 
 Ethnic relations is hinted at on p. 91. Those who are fastidious 
 about exact correspondence in numerical statements of the total Mu- 
 hammadan population of India, can substitute "fifty" for "forty" 
 on each of the pages referred to. The Census for 1882 would give 
 over 50 millions, but the confused religious condition of the popula- 
 tion of Lower Bengal referred to on p. 92, shows that the religious 
 classification cannot be more than approximately correct. 
 
 The author has not been so situated as to be able to read the final 
 proofs of this volume. Some typogi^aphical errors were discovered 
 too late to make necessary corrections in the text : e. g. "Annie" for 
 Ann Judson p. 109; "Zend Aresta" for Zend A vesta p. 86, 
 " South " for North-Western Provinces p. 19 ; After the word "pop- 
 ulation " seventh line from the bottom of p. 189 the words "of a 
 territory larger than all Europe " should be stricken out. 
 
PART 1. 
 
''''From India even unto Ethiopia^ — Esther i : i. 
 
 ''''And he said unto 7ne^ go a?id behold the wicked abom- 
 inatioTis they do there. So I we?it in and saw ; and 
 behold every form of creeping things^ and abominable 
 beasts^ and all the idols * * * portrayed 
 
 upon the wall round aboutP — Ezekiel viii : 9, 10. 
 
 " When they kneiv God, they glorified him not as God. 
 * * * Professijig themselves to be wise., they 
 became fools ; and changed the glory of the incorruptible 
 God into an image made like to corruptible man., and to 
 birds., and four footed beasts, and creeping things. * * 
 For this cause God gai'e t/iem up unto vile affectionsTx 
 Romans i. 
 
INDIA. 
 
 EXTENT, RESOURCES, CLIMATE, ETC 
 
 India is not a country but a continent. It is 
 bounded on the north by the snow-line of the 
 Himalaya Mountains, and sweeps thence nineteen 
 hundred miles to its most southern sea point 
 Cape Comorin, It extends from east to west 
 fifteen hundred miles. It covers an area of 1,474,- 
 606 square miles. Excluding Russia, it is as 
 large as all of Europe, and varies but little in its 
 extent from that of the Roman Empire at its zenith. 
 
 It is as large as the United States east of the 
 Mississippi, and constitutes one-sixth of the terri- 
 tory of the great British Empire. Including British 
 Burmah it sweeps through thirty-two degrees of 
 longitude and twenty-seven of latitude. 
 
2 INDIA. 
 
 Physical Features. — The great plain known 
 as Hindustan lies north of the range of iron and 
 basaltic mountains called the Vindhya. The 
 "south-land" or the Deccan, lying to the southward 
 of this range of mountains, is a rugged table land 
 girdled with hills varying from 1,500 to 7,000 feet 
 in hight. The longest river of India is the Indus, 
 sweeping with power through 1,800 miles. The 
 Ganges flows 1,500 miles from the snow glaciers 
 to the sea. The Irawaddy irrigates Burmah, and 
 furnishes a water- highway from the Chinese Em- 
 pire to the Bay of Bengal. 
 
 The glaciers of the Himalayas far surpass those 
 of the Alps. Their snow-peaks throw the loftiest 
 shadow in " the cone of night." The passes across 
 these ranges are 2,000 feet higher than Mont Blanc. 
 This mountain mass extends for 1,500 miles in 
 length and 150 miles in breadth and forms a bound- 
 ary and a bulwark of India. From this snow-line 
 with its sublimity, stability and solitude, the billow- 
 ing ranges reach from fifty to sixty miles inward in 
 lower ranges, amid the soft beauty of whose sides 
 
INDIA. 3 
 
 are stations, like Simla, Mussoorie, Nainee Tal and 
 Almora. The Ghats, about as high as the Alle- 
 ghanies, extend round the point of the peninsula, 
 set a little back from the sea. 
 
 In northern India, about the loth of March 
 the southwest monsoon begins to blow, and 
 is a hot gale from 9 a. m. to 5 p. m. and 
 humanity roasts, grills or fries in a temper- 
 ature, artificially reduced in the houses of Eu- 
 ropeans, to 90° to 105° fah. ! In mid-June this 
 is exchanged for the rainy season, the rain fall of 
 which equals in four months that of a year in 
 England. The heat continues, and people are 
 boiled, stewed or fricaseed. From November to 
 February Bishop Thomson thought the India 
 climate fit for the "Angels of God." Yet the 
 mean temperature of a year taken five times in 
 the twenty-four hours in Madras registered 84°, 
 and Agra is hotter than Madras. 
 
 Resources. — Max MuUer has well said, " If 
 I were to look over the whole earth to find out the 
 country most richly endowed with all the wealth, 
 
4 INDIA. 
 
 power and beauty that Nature can bestow — in 
 some parts a very paradise on earth — I should 
 point to India. * * jf y^^ ^^j.^ ^qj. geology, 
 there is work for you from the Himalayas to 
 Ceylon. If you are fond of botany, there is a 
 flora rich enough for many Hookers. If you are 
 a zoologist, think of Haeckel, who is just now 
 rushing through Indian forests, and dredging in 
 Indian seas, and to whom his stay in India is like 
 the realization of the brightest dreams of his life." 
 India yields untold wealth to the world ; she is a 
 land of gems — the Koh-i-noor of the world. The 
 vast alluvial plain of Bengal yields an increase 
 unknown elsewhere. Over India generally, two 
 harvests are had yearly from the same soil and 
 sometimes three. The opening of the Suez Canal 
 and the internal railways have made such a demand 
 for India wheat, as sent the export up from 500 
 tons in 1870 to 236,633 tons in 1877. The beau- 
 tiful gossamers, the fairy-like muslins and the soft 
 calicoes of India are from her home-grown cotton, 
 the power to produce which is apparent, from the 
 
INDIA. 5 
 
 increase of the India productions during our war, 
 from thirty millions of dollars to over one hundred 
 and seventy-five millions of dollars in value. The 
 value of India's exports from 1836 to 1840 was 
 over 46 millions of dollars, but from 1871 to 1875 
 it was a fraction less than three hundred millions 
 of dollars. In the fifteen years from i860 to 1875 
 her exports were in excess of her imports by over 
 fifty millions of dollars annually. The home 
 coasting trade is estimated at $100,000 per annum, 
 and employs 1,500 vessels and native craft. 
 
 The teak tree is almost as hard and enduring for 
 timber as oak, and can be as highly polished as 
 mahogany. The coal mines at Raneegunj employ 
 5000 persons and yield 600,000 tons annually. The 
 opium monopoly of the British Government yields 
 to the India exchequer thirty millions of dollars 
 annually. 
 
 Few things will indicate India's immense product- 
 iveness more than the burden of taxes which she has 
 endured for centuries. Under native princes often 
 two thirds, rarely' if ever less than one-half, of the 
 
O INDIA. 
 
 products of the soil were demanded by the Gov- 
 ernment, and under British rule not less than one- 
 third. Yet this vast and most densely packed 
 population of the globe finds subsistence on what 
 remains as their portion. 
 
 Domestic animals are abundant and cheap. 
 Wild animals are of almost every species. Nine- 
 teen tigers and twenty one elephants were captured 
 in one season near the author's camp. White ants 
 destroy sun-dried brick, carpets, clothing and all 
 but a few sorts of wood. Scorpions find their way 
 into shoes and on to breakfast tables, and the 
 cobra, whose bite is fatal, coils himself on ottomans 
 and in bed rooms, and destroys hundreds of lives 
 annually. 
 
 POPULATION AND GOVERNMENT. 
 
 The Imperial Census of 1871 showed India 
 to have a population of 240^ millions of people, 
 estimated then to be increasing at the rate 
 of a half-percent, per annum. The census 
 
DIAGRAM OF COMPARATIVE POPU- 
 lATIONS. 
 
 TURKEY PROPER. 
 
 GREAT BRITAIN. 
 
 FRANCE. 
 
 GERMANY. 
 
 UNITED STATES. 
 
 RUSSIA. 
 
 The population of India is equal to that of all of the countries 
 named in this diagram. 
 
INDIA. 7 
 
 just now completed (1882) computes the popula- 
 tion at two hundred and sixty three millions. It 
 has thus thrice the population of the two Ameri- 
 cas, twice that of the Roman Empire at its zenith, 
 over five times that of the United States, eight 
 times as many as France, and more than that of 
 all the great continent of Africa combined with 
 that of Oceanica. Portions of the country are 
 densely crowded. Belgium is noted for its packed 
 population, but the rural districts of Bengal, 
 Bombay and Madras, are relatively more densely 
 populated than Belgium, having from four hundred 
 to eight hundred, and even in some cases a thous- 
 and persons, to the square mile. 
 
 Three-fifths of its area are under direct British rule, 
 the remaining native States owning varying degrees 
 of vassalage to Great Britain. The French and Por- 
 tuguese retain sovereignty of limited territories. 
 
 The 460 Native States, cover 600,000 square 
 miles of territory, and have a population, roughly 
 speaking, numerically equal to that of the United 
 States to-day (1883). Hyderabad, the largest of 
 
8 INDIA. 
 
 these States, contains 98,000 square miles and 
 probably a population of ten millions. 
 
 The Rajpootana States, the oldest and most 
 renowned, are ruled by chieftains who can trace 
 their ancestry to a point farther back than any 
 other royal house in the world, and the members 
 of whose family have had an unbroken reign over 
 these lands from a time which antedates the his- 
 tory of the British Isles. 
 
 Village Republics.-r-Social order, however, 
 has not depended on the great rulers — Hindoo, 
 Mongol or British — so much as on the self-gov- 
 ernment of the small communities. Every village 
 in India is a little Republic, officered and adminis- 
 tered internally by the local community. Justice is 
 sought through a simple Board of Arbitrators 
 readily extemporised by the selection of five per- 
 sons to constitute it, who, ignoring all mere 
 technicalities of law, are expected to act as a 
 Court of Equity. From their decisions there is no ' 
 appeal. These village Republics have given 
 stability to Indian society. 
 
INDIA, 9 
 
 ETHNOLOGY. 
 
 India is an ethnological museum. The high 
 plains of Iran are the ethnological watershed of 
 the human race. The migrations of mankind have 
 been from that as a recognized center. One large 
 division of the human family who have migrated 
 thence is known as the Turanian races. 
 
 Turanians. — Over Europe, over America, and 
 over large portions of Asia are to be found Turanian 
 peoples. The cow-keeping Finns and Lapps of 
 Northern Europe, the Magyarsof Central Germany, 
 the people on the western water-shed of the Ural 
 Mountains are of this type. Of this type too were the 
 earliest settlers in India. In stock and language 
 these Turanian aborigines remain to this day. They 
 are on the hills, in the forests, in low malarious 
 regions, or hanging on the outer edges of other 
 groups of peoples. Loving debauch with intoxi- 
 cating drinks ; burying not burning their dead ; 
 speaking languages wholly dissimilar from those 
 of the later invaders of the country ; constituting 
 their courts of justice not of peers but of pa- 
 
lO INDIA. 
 
 triarchs ; venerating no Brahman ; having religious 
 rites and ethical codes peculiar to themselves ; 
 offering in some tribes, human beings in sacrifice, 
 except when restrained by the British Govern- 
 ment ; without caste ; remarrying their widows, 
 eating every kind of flesh, horse flesh or human 
 flesh, and that without regard to disease having 
 superinduced death, the later invaders called 
 them "Raw eaters ; " without recoil at the sight of 
 blood ; and having besides these, other character- 
 istics, these aboriginal Turanian races are well nigh 
 as distinct and identical, as though they had occu- 
 pied through all the centuries of their existence, a 
 quarter of the globe the remotest possible from 
 the abode of the other inhabitants of India. 
 
 The earliest of these aborigines are the Bheels. 
 The Kols survive in the Santhal and other tribes 
 in the fastnesses of Central India, or, more culti- 
 vated and modified by their contact with Brahman- 
 ism, in the Tamils and Teloogoos ; or, yet in 
 smaller divisions, as Gonds Todas, Khonds, Parsees 
 Bhootiyas Tualavas, Malabars, the Karens of 
 
INPIA. II 
 
 Burmah, and others in every extremity of the 
 land. 
 
 The latest of these aboriginal Turanian race- 
 waves was the Tamil. Turanian, however, also, — 
 in the other branch of its stock the Mongols — was 
 the yet later wave of the Tartar Kings, un- 
 der whom was built the most splendid and 
 imposing architecture ever wrought by man. 
 The palaces and the Pearl Mosque at Agra ; 
 the Peacock Throne, the Jama Masjid, and 
 the mirror-lined baths of Delhi ; the Windsor 
 Castle of Akbar at Futtehpore Sikri, and his tomb 
 at Secundra ; and — that other crown of all human 
 achievement — The Taj 2X Agra. 
 
 Aryans. — The early home of the Turanian 
 was the early home of the Aryan. The cultured 
 Greek, the law-making and organizing Roman, 
 the blonde Norwegian, the dark-eyed Spaniard, 
 the mercurial Frenchman, the plodding and per- 
 severing German, the hardy-purposed and ener- 
 getic Anglo-Saxon, the enterprising and practical 
 Anglo-American, represent the Aryan in the west. 
 
12 INDIA. 
 
 The fire-worshipping Parsee, and the Brahmanic 
 Hindoo of the Gangetic valley, represent this 
 same blood-current in the Orient. 
 
 The Hindoo — the Indian Aryan be it borne 
 in mind — belongs to the race that founded a 
 Persian dynasty ; that built Athens, Lacedae- 
 mon, and the "City of the Seven Hills;" that 
 fought at Thermopylae, and that excavated silver 
 ore in pre-historic Spain. 
 
 This Indian Aryan had a civilization that was 
 old, when our branch of this race-family fished in 
 willow canoes about the white cliffs of Albion and 
 before they worked the mines of Cornwall. His 
 forefathers wore silks when ours wore red paint. 
 His Vedic hymns were probably sung before David 
 penned his Psalms, while his rock hewn temples of 
 Elephanta and Ellora are of finer finish than the 
 temples of Karnac and Luxor. 
 
 His speech has formed the language-base of half 
 of Asia and of nearly all of Europe. He so far 
 exhausted the science of phonetics that we have 
 made no considerable progress therein but by 
 
INDIA. 13 
 
 studying and applying what he has taught. His 
 logic and grammar ; his philosophy materialistic 
 and spiritual, have not only been exported to the 
 west, but have moulded the thought of the world 
 more than, as yet, all the world besides has 
 moulded his. He taught medicine to the Arab who 
 in turn taught it to Europe. Not only do tombs 
 and palaces display his culture, but his social and 
 political systems merit and are receiving the pro- 
 foundest attention of western minds. We have 
 the decimal system, algebra and differential and 
 infinitessimal calculi from him. From him, too, 
 come geometry and trigonometry ; from him, 
 applied mathematics, in hydrostatics and astron- 
 omy. He fixed the calendar, invented the zodiac 
 and calculated eclipses and the precession of the 
 equinoxes. 
 
 In India the family subdivides into Bengali Hin- 
 di, Mahratti, Gujurati, Orissa and Punjaubi. These 
 forced back the aborigines, their predecessors the 
 Turanians, to the line of the Vindhya Mountains, 
 from the Indus on the west to the Brahmaputra 
 
14 INDIA. 
 
 on the east. On the Western Ghats and on the 
 Neastern coast, but mainly to the south of the 
 Vindhya and in the center of the continent they have 
 made no inroads, though through all the land they 
 have more or less affected these aborigines, in 
 their language, their customs and their creed, 
 wherever they have come in contact with them. 
 Into India this Hindoo Aryan came then, a 
 conquering stock. 
 
 Semitic Peoples. — From the home and the 
 cradle in Iran went a third group of peoples, the 
 authors of as grand ideas, and of as permanent 
 results as those of any oi their contemporaries 
 or competitors. This group of races origin- 
 ated commerce and the alphabet, and brought 
 to the world its profoundest sense of the 
 personality of the deity. The early Phoeni- 
 cian, the tent-loving Arab, the Hebrew with 
 his types and his oracles, are constituents 
 of this group of Semitic peoples. In India 
 forty-two millions of Moslems represent this Eth- 
 nic group, and the culture of which it has been 
 
INDIA. 15 
 
 found capable — a culture which made Bagdad and 
 Damascus cities of light, which gave millions 01 
 dollars to endow universities ; which crowded the 
 shelves of Cordova with 400,000 volumes ; and 
 those of Cairo with 100.000 manuscripts used as a 
 a circulating library, and which gave to Granada 
 its most fascinating and poetic architecture. The 
 vast chambers of the Escorial to day afford a 
 monumental museum of this people, who there 
 read " treatises on geography, medicine, chemistry, 
 jurisprudence, mathematics, grammar, logic, phil- 
 osophy and numismatics, who discovered the 
 velocity of light and its reflection and refraction, 
 who prepared acids and oxides, found the use of 
 the pendulum, and measured a degree of the 
 earth's surface at the equator. " 
 
 This Indian Moslem is a great factor in India. 
 Queen Victoria counts among her Indian subjects 
 more followers of Mahomet than are governed by 
 any Moslem ruler in the world. 
 
l6 INDIA. 
 
 LANGUAGE. 
 
 India, as we have seen, has not a homogeneous 
 population. Her nations are polyglot. The 
 variety in their speech is surprising. Omitting 
 English, the language of the government, the 
 courts and the universities ; omitting Sanskrit, the 
 sacred but unspoken language of the Brahmans 
 and Indo-Aryans ; omitting Persian, the literary 
 language of the Moslems; omitting the languages 
 spoken east of Bengal in Burmah ; omitting 
 Beloochi and other languages spoken beyond the 
 northwest frontier, the number of cultivated 
 languages spoken in India cannot fall short of a 
 hundred and twenty, while more than sixty un- 
 cultivated languages are spoken in Nepal, Bhootan 
 Assam and Burmah. 
 
 Group 1. — Beyond the Indus, the ancient bound- 
 ary, two millions speak Afghan or Pashtu, which is 
 midway between Persian and Indian Vernaculars. 
 Farther east, along the Himalayas, 1 5^ millions 
 speak Cashmeri ; yet farther east the Thibetan be- 
 gins ; beyond this 2 millions speak Nepalese, while 
 
INDIA. 17 
 
 adjoining this, eastward, Lepcha, a language 
 of Thibet, is spoken. Assamese a dialect of Ben- 
 gali is spoken by 1% niillions, and other lan- 
 guages are spoken by rude tribes of the northeast- 
 ern frontier. 
 
 In the Bombay Presidency these Aryan Lan- 
 guages are also spoken — Sindhi by 2 millions, 
 Gujarati by about 7 millions, Marathi and Kon- 
 kani by about 15 millions. These in turn have 
 ramified into dialects. More than twelve dialects 
 of Hindi alone are spoken. 
 
 Group 2. — The next great family of Languages 
 is Dravidian. These have borrowed from the Sans- 
 krit as English has from Latin, most of the words 
 for higher class of ideas, but they are otherwise 
 wholly independent of Sanskrit, and are older 
 than the oldest Aryan, older than the separation 
 between Aryan and Turanian. These Dravidian 
 languages are spoken in every part of the Presi- 
 dency of Madras, in the South part of the Bengal 
 Presidency, in the Central Provinces and other parts. 
 The group comprises 12 languages besides local di- 
 
1 8 INDIA. 
 
 alects, and half of these are cultivated tongues. Or- 
 aon in Chota Nagpore, Rajmahal on the Raj Mahal 
 hills, and that of the Santhals, the language of the 
 Khonds in the hilly region behind Orissa, and the 
 Gonds of the Central Provinces numbering over 
 I y2 millions. The Tuda and Kota are spoken in the 
 Neilgherry hills. On the hills and jungly tracts 
 between upper and lower Bengal and on the pla- 
 teau of Chota Nagpore, seven languages of the 
 Kolarian family are spoken by three millions 
 of people, prominent among whom are the 
 Santhals. 
 
 Group 3. — The Indo-Aryan Vernaculars are 
 related to Sanskrit as Italian and Spanish are to 
 Latin, being formed from the decomposition of 
 Sanskrit. Besides Cashmeri, Nepalese, and As- 
 samese already mentioned, there are seven others 
 which are not dialects but distinct languages 
 spoken on the plains of India alone. Bengali is 
 spoken in Lower Bengal by 36 millions, Oriya in 
 Orissa by 5 millions, while Hindi more widely 
 spoken than any other Indian language abounds 
 
INDIA. 19 
 
 in dialects. Hindustani is a compound language 
 of Persian and Hindi ; so is Marwari, the lan- 
 guage of the most extensive of the Rajput States. 
 Hindi is spoken in Upper Bengal and the south- 
 western Provinces, and throughout Rajpootana by 
 more than 100 millions; Panjabi by about 12 
 millions. These all belong to the Presidency of 
 Bengal. On the southern part of the Coromandel 
 Coast and in Northern Ceylon, the cultivated 
 Tamil comes with its extensive literature, spoken 
 by 14^ millions, then Telugu, the Italian of the 
 East in the North Coromandel Coast, and in the 
 Nizam's territory by 155^ millions. Then the 
 language of Mysore, the Canarese, spoken by 95^ 
 millions. Next comes the language of the south- 
 ern portion of the Malabar Coast, the Malayalim, 
 spoken by 3^^ millions, the ancient Tamil, 
 the Too-loo (Tulu) in the District of Canara 
 spoken by about 300,000, and the Coorg on the 
 hills west of Mysore, thus making 45,600,000 
 speaking these Dravidian languages. 
 
 Burmese, allied with Thibetan on the north, is 
 
20 INDIA. 
 
 spoken by about eleven millions of people. This 
 language is monosyllabic. 
 
 INDIA'S PIA CE IN HISTOR V. 
 
 1. India is the Prize of the East.— -For 
 
 ages western commerce and western culture have 
 been knit with India. The Egyptians at an early 
 period carried arms to the Ganges, and fitted out 
 a fleet of four hundred ships in the Arabian Gulf, 
 to establish trade with India. The Phoenicians 
 wrested from the Egyptians their harbor at the 
 entrance of the Red Sea and turned this trade 
 overland by way of Tyre, forming the shortest 
 route known in point of time until the passage 
 round the Cape of Good Hope was discovered. 
 
 The Persians explored the Indus throughout its 
 entire length all the way to the ocean to secure 
 this India trade. The Turks founded Alexandria 
 to rival Tyre and it became the greatest trading 
 city of the world and for eighteen centuries the 
 chief seat of commerce with India. To divert 
 this commerce from Tyre, Alexander proceeded 
 
INDIA. 21 
 
 to India and sent a fleet thence to the Persian 
 Gulf and the Euphrates. 
 
 Later, the Egyptian Berenice, on the west coast 
 of the Red Sea, was built as an entrepot for this 
 India traffic ; thence it was carried by land 250 
 miles to Coptos, and thence by three miles of 
 canal to the Nile, and for two hundred and fifty 
 years while the Egyptians were independent this 
 was the route of the India wealth. When the 
 Romans conquered Egypt the Alexandria trade 
 was increased. They also conducted this traffic 
 up the Persian Gulf and the Euphrates, thence 85 
 miles to Palmyra or Tadmor in the wilderness, 
 thence 117 miles to the Mediterranean sea. 
 
 As from this India commerce ensued Egyptian 
 Opulence, so when Rome controlled it, her streets 
 were filled with aromatic spices, cloth, linen, coral, 
 silver and jewels brought from Hindustan. 
 
 During two centuries the Mohammedan and 
 Christian powers of Europe were engaged in 
 war which interrupted the commerce of the old 
 routes ; but war could not check it long, for 
 
22 INDIA. 
 
 it soon swept round camp and battle field, by an 
 eighty day caravan route to the banks of the 
 Oxus and down to the Caspian, thence across that 
 sea to the river Cyrus, thence overland to the 
 Phosis and down it to the Euxine or Black Sea 
 and onward to Constantinople. Constantinople 
 became the mart for Indian and Chinese goods. 
 The cities of the Mediterranean opened commu 
 nication with this far East, and the Moslem power 
 was re-established from Constantinople to Al- 
 exandria, and the Saracen grew rich and pow- 
 erful through the control of this commerce with 
 India. 
 
 It is marvelous to recall the creations of this 
 trade. Though now 
 
 "Palmyra's loae columns sublimely declare, 
 The last of its people sleep motionless there," 
 
 yet for centuries she was independent, fascinating 
 and luxuriously rich, because she was the cara- 
 vansary of this trade with Hindoostan. Bussora 
 started out of the sea as by the spell of enchant- 
 ment when this commerce consented to halt in 
 
INDIA. 23 
 
 that locality. Florence, whose houses were 
 palaces and who has given to the world more 
 famous men than any place in Italy besides ; 
 Genoa, with its oldest bank of circulation in 
 Europe ; Venice, the nymph of the sunlit sea 
 with its islands united by the bridal bands of four 
 hundred and sixty-five bridges ; with its master- 
 pieces of art; for centuries the foremost capital of 
 commerce in the west; sustaining an independent 
 existence through thirteen centuries — these all, 
 Florence, Genoa and Venice — became the bankers 
 and shippers of Europe and grew to prominence 
 and to power, because they seized and distributed 
 the wealth and the wonders of the Indies of the 
 east. 
 
 Constantinople, too, and the " Golden Horn " 
 flashed in splendor and in pride, because of this 
 commerce with the land of the dark skinned 
 Hindoo ; and this trade was about to make the 
 Saracen master of all Europe, when the dis- 
 covery of the passage round the Cape of Good 
 Hope at an opportune hour, transferred the golden 
 
24 INDIA. 
 
 gains of this oriental commerce from the coffers 
 of the Mohammedan to those of Protestant 
 Christendom in the North Atlantic, and left the 
 Mediterranean but an inland lake. 
 
 The contest that raged of old, is renewed in 
 our day, and England's ships and England's arms 
 contend for supremacy in Egypt only to insure the 
 communication with India, that her cotton and her 
 pearls may be had in exchange for the textures of 
 Lancashire looms and the cutlery of Birmingham. 
 Divest England of India and she sinks as in the 
 sea. 
 
 2, India is the Key to Asia. — Buddhism 
 
 spread from two points in India — from the north 
 and the south. In the north the route of its 
 diffusion was Nepal, Tibet, Western China, Mon- 
 golia and Japan. The Buddhism of the south 
 spread over Pegri, Burmah, Siam and Kambojia. 
 The vehicle was Sanskrit in the north and Pali in 
 the south. 
 
 Mr. Latham in his Ethnology has well said : 
 " With the creed went the alphabet, and with the 
 
INDIA. 25 
 
 •' alphabet the civilization. Hence it is to India 
 " that nine-tenths of the civilization of the eastern 
 " part of continental Asia is due." 
 
 *' Indian also," he says, " is the earliest civiliza- 
 " tion of the more civilized parts of the Indian 
 " Archipelago." The inhabitants of the island of 
 Batti, the Battas of Sumatra, the Phillipine Is- 
 landers, the rude tribes of the interior of the 
 Maylayan Peninsula, the Dyaks of Borneo, Mr. 
 Latham says, always exhibit Indian elements. 
 
 What we have above remarked is not all, 
 of the past. The tides of literary influence set 
 from India over northwestern and northern Asia. 
 A few years since Persian was the court language 
 of India. Poets and orators, who became emi- 
 nent in Persia, were wont to traverse India 
 entertaining large audiences with their literary 
 productions. Various influences have combined 
 with the change of the court language from Persian 
 to English in India to reverse this whole intel- 
 lectual tide. To-day it sets in the opposite direc- 
 tion. Books and papers printed in Calcutta, 
 
26 INDIA. 
 
 speeches made at Delhi, Lucknow and Bombay, 
 are read and pondered at Ispahan. The current 
 is freighted with influences which are distributed 
 over all the plains of Iran. 
 
 The Himalayas are forming a literary pass, for 
 Euporean thought to Ladak. And the Irrawaddy 
 bears western thought and influence through the 
 Shan states and opens another gateway to western 
 China. 
 
 Fifty thousand of India's people have found a 
 home — a new India — in British Guiana on the new 
 continent. Her people are in the Mauritius, and 
 if once the iron bands of caste relax enough to 
 set them at liberty to emigrate, they may overrun 
 Africa. 
 
 India has had a Wonderful Internal His- 
 tory. — Her ancient history can scarcely be re- 
 counted beyond a thousand years, yet within this 
 time Buddhist, Brahman, Mongul and Turk, Por- 
 tugese, French and English have controlled her 
 domain. The early Mohammedan dynasties reach 
 chronologically from A. D. looi to 1857. The 
 
INDIA. 27 
 
 houses of Ghazni and Ghor ; the Slave-Kings 
 chiefly Turki ; the houses of Khilji and Tughlak ; 
 the Sayyids and (Afghan) Lodis, and the Moghul 
 house of Timur, with its brilliant and powerful 
 monarchs Babar, Akbar the Great, Jahangir, Shah- 
 jahan and Aurangzebe ; and others, dazzling the 
 gaze of the historian and the antiquarian, furnish 
 altogether through eight centuries and a half some 
 of the most startling surprises, and profoundly in- 
 teresting and important denouements of political 
 Empire on the Tigris and the Ganges and from 
 the Indian ocean to the central plains of Tartary. 
 In 1497 the Portugese touched India and re- 
 mained in prominence and in power till the i6th 
 century. The Dutch appeared in 1594, the Eng- 
 lish in 1600, the Danes in 1616, and the French in 
 1688. France led the contest for supremacy with 
 England for a hundred years. In the wondrously 
 interesting century between the battle of Plassey 
 (1757) and the great mutiny (1857) the vast 
 Indian Empire of England was acquired, — 
 built up from a factory to a Governor- Generalship, 
 
28 INDIA. 
 
 a Vice- Royalty, and ultimally to the recognition 
 of Victoria as Princess of India. 
 
 SOCIAL ORDER. 
 
 Indian Society is peculiar. Partly from religious 
 causes, partly from successive ethnic waves of im- 
 migration and partly from an economic division of 
 labor, there exist great class-divisions of society. 
 The social league rests on caste, with its roots 
 deep down in the race-elements of the people — the 
 **twice-born" Aryan and the '*once-born" non- 
 Aryan ; the sacred-threaded, Veda-readers, and 
 those to whom the thread and the book are denied. 
 
 Caste is "a social element but not a social dis- 
 "tinction ; it has a religious element, but it is hard- 
 ily a religious institution ; it finds its sanction in a 
 "religious idea, inasmuch as Brahma is said to 
 "have been its author, but it lives on irrespective 
 "of religious faith or observance." 
 
 In its economic and strictly social side its basal 
 argument runs thus : 
 
 I. An irreligious society is an impossible 
 
INDIA. 29 
 
 society; without a foundation of morals men 
 cannot organize. Hence the Hindoo sets apart 
 a class, whose sole business it shall be, to 
 evolve the tenets of morality, investigate the 
 problems of theology and guard and guide the 
 public thought on its religious side. He gets his 
 first caste — Brahmans. 
 
 2. But organized society must be systematic- 
 ally guided and governed in other respects. 
 There must be judges, and magistrates and 
 governors for times of peace and captains and 
 generals for times of war. He gets another 
 caste — Kshatriyas. 
 
 3. All must subsist, however, on the products 
 of the soil. Another class shall till it and trade 
 in the products thereof These are Vaishyas. 
 
 4. Artisans and ordinary laborers are as essen- 
 tial as others. He groups them together as a 
 fourth class — Sudras. 
 
 Such are the general ligaments of his social 
 structure. Beyond these are the outcasts or 
 Pariah races, with non-Aryan blood-currents in 
 
30 INDIA. 
 
 their veins. They are barnacles on society. 
 Religiously, the four castes are of divine but 
 divergent origin, and the Hindoo civil law, 
 which is nothing if it is not religious, recognizes 
 communal property in a group of related fami- 
 lies, and conditions inheritance under the law on 
 observance of caste purity and order. A Hindoo's 
 claim to a portion in the family inheritance is 
 lost by his deflection from caste regulations. 
 
 The Hindoo believes in ancestor worship, and 
 holds that the peace of his forefathers is depend- 
 ent on his performance of the rites for the dead. 
 But if he violate caste regulations he is excluded 
 from the ceremony, and his ancestors thrust from 
 the bliss of heaven. He therefore puts in jeopardy 
 the peace of his entire line of progenitors by his 
 violation of these social regulations. It is on the 
 religious side, that we must find that which 
 accounts for the almost entire absence of any de- 
 sire or attempt to pass from one caste to another. 
 Theoretically, they are different orders of beings. 
 The thing is impossible and absurd ; a donkey 
 
INDIA. 31 
 
 might as soon expect to become a butterfly, or a 
 frog to be transformed into a humming-bird. 
 The low-caste man has no ambition to become a 
 Brahman, or to rise within the social order, 
 because an impassable gulf of origin and species 
 is supposed to separate them. It is logically 
 necessary for the preservation of caste purity that 
 the blood-currents be kept apart, hence inter- 
 marriage beyond caste lines is prohibited, and 
 does not occur. Infant marriages contributing, if 
 not being essential, to the preservation of this 
 order, are strictly observed, children of two years 
 of age being betrothed in marriage, within caste 
 lines. 
 
 Logically, therefore, and necessarily caste dis- 
 tinctions are hereditary ; and as the subdivisions 
 of the greater classes follow economic lines, we 
 get not only hereditary priests and rulers, but 
 hereditary rope-dancers, water-carriers and sweep- 
 ers ; hereditary elephant drivers, and turban- 
 winders ; hereditary ear-cleaners, ear-piercers, and 
 idol makers. Here are leaf-plate makers, cow- 
 
32 INDIA. 
 
 dung sellers and charmers, pedigree-makers and 
 painters of horses tails, all hereditary ; alms- 
 takers hereditary, and common blackguards her- 
 editary. A man is born to a destiny. 
 
 The employments of the people and the locali- 
 ties in which they live, have thus caused the greater 
 castes to be subdivided, by all the developments 
 incident to a minute and highly artificial distribu- 
 tion of labor. Hence there are nearly as many 
 castes as there are sorts of craftsmen, the 
 subdivisions extending through all the orders. 
 Even the Brahmans recognize ten quite distinct 
 classes among themselves, eight of the ten feeling 
 themselves quite apart from the remaining two, 
 and the total Brahmanical subdivisions, now 
 recognized, numbering 1866. The Rajputs or 
 Warrior castes number 590. Altogether these 
 divisions ramify so widely and so minutely, that 
 there are not less than three thousand separate 
 classes with separate names, in various parts of 
 India. 
 
 So powerful has this tendency to the observance 
 
INDIA. 33 
 
 of class distinctions been, that the Outcasts or 
 Pariahs have come to recognize orders among 
 themselves, and Mohammedans have submitted 
 to the same influence and are separated into four 
 castes in India. Even the Jains and Seikhs have 
 not escaped the spell. 
 
 Many of the caste usages are purely arbitrary. 
 Earthen vessels used once for cooking food or 
 water cannot be removed to another place, but 
 may be repeatedly used at the same spot. Smok- 
 ing from the bowl of another's pipe, will not defile 
 it, if one can acquire the dexterity necessary to 
 make a stem of his fist, but, however costly, if the 
 snake or stem of the pipe be touched, it becomes 
 worthless. Loads may be carried on the head by 
 some castes, on the back and shoulders by others, 
 but no amount of bribery or abuse will secure an 
 inversion of the order. 
 
 The poorest Hindoo family do not wash their 
 own clothes, but the loin-cloth must always be 
 washed by the wearer. Mutual contact is not 
 only eschewed but if a high caste man were 
 
^34 INDIA. 
 
 touched by a person of low caste, while eating, 
 he would throw away his meal and spit out what 
 food he might chance to have in his mouth. 
 
 There are compensations to Hindoo society for 
 the inconvenience, cruelty and wrong which caste 
 rules and prejudice superinduce. Caste is a 
 means of holding society together and of some 
 kind of moral restraint. The India policy checks 
 genius, but from the first the individual wastes no 
 time in selecting his occupation, and hereditary 
 aptitudes become apparent so that unmatched skill 
 is had in handiwork, silver-work, paintings, shawls, 
 and all work of the needle and of the loom. 
 
 The India system gives permanence to institu- 
 tions, though it superinduces a conservatism 
 which hinders the spread of western influences 
 and the free play of individual energies. 
 
 It is difficult for an individual, therefore, to be 
 an innovator ; there is, there must be, community 
 of thought and action, or none at all ; the indi- 
 vidual is not as in Europe a pebble in a pudding- 
 stone, he is a drop in the ocean. There is an 
 
INDIA. 35 
 
 intellectual communism. The mind moves only in 
 mass, and this massing of mind has so long existed 
 that the individual is not only content that it 
 shall be so, but has no possible conception of a 
 different state of things. Caste not only incon- 
 veniences the individual, but it has incapacitated 
 him ; not alone his wilfulness but his weakness 
 lies in your way; there is left no individuality to 
 which to attach motive forces. 
 
 It is little wonder that Christian missionaries 
 have come to consider caste as the greatest diffi- 
 culty in the way of individual conversion. The 
 Hindu must, at a time when he has not tasted any 
 of the esoteric sweets of the Christian life, elect 
 not only a strange and untried religion, but his 
 convictions must carry him to the point of elect- 
 ing along with it, exile from everything he has 
 been taught to hold dear, with chances of 
 vagrancy to boot. He must gather a strength of 
 conviction which we are wont to attribute only to 
 mature Christianity at the very threshold of his 
 inquiry. He must endure martyrdom, not with 
 
36 INDIA. 
 
 Stephen's vision and as a model Christian, but at 
 the first flush of his convictions, and even while 
 he yet thinks "custom" to be the aggregated wis- 
 dom of the ages, against which it may prove the 
 veriest folly to launch, either his individual argu- 
 ments or example, and differing from which, he is 
 ready in advance to distrust his own conclusions. 
 
 We are not the apologist of Indian caste. It 
 has brought about or constitutes a social order 
 the most complicated the world has yet seen, and 
 yet which is but the woof, woven with every 
 variety of pattern on the pervading warp of a 
 monstrous mythology, energized, dignified, and 
 perpetuated by highly ingenious, but well nigh as 
 monstrous, philosophical principles. 
 
 Social Change. — This old order is however 
 being seriously disturbed by contact with western 
 society and civilization. That any society should 
 by compulsion intermingle with another wholly 
 dissimilar and not be modified thereby, would 
 seem impossible, but when the contact superin- 
 duces a clash of two dissimilar civilizations, and 
 
INDIA. 37 
 
 the victorious is a foreign one, which, in the char- 
 acter of a victor, seeks to attach itself to the very 
 soil and society it has conquered, it may naturally 
 be supposed that it will drive its ploughshare 
 through the old social organism to a great degree. 
 This is just what the mutiny did in India. 
 It brought Western Christian civilization into 
 close and moulding contact with Indian society. 
 We need but recount the items. The taking of 
 the country under the direct government of the 
 crown — the opening of it to more enlarged indi- 
 vidual competition — the influx of Europeans and 
 European capital — the attempt of the government 
 to attach these to the soil by gratuitous and other 
 distributions of confiscated and waste lands — the 
 great physical improvement of the country in in- 
 ternal lines of communication by canals, and five 
 great trunk railroads and telegraphs — the effort 
 of the crown to secure the retirement of all old 
 Indian officials by increasing their pension if they 
 retired within a limited period, and leaving the 
 vacancies thus created open to a competition of 
 
38 INDIA. 
 
 mere merit, that thus the fresh and vigorous 
 young mind of the West might come to preside 
 over the increased influx of accidental influences, 
 and to attach itself to the Indian social organism 
 at a time when its whole crusts were upturned by- 
 recent convulsion— in the non-regulation prov- 
 inces, from the beginning, and in all to a degree, 
 the fusing down of all Mohammedan, Hindu, and 
 Christian law, into one great common code suit- 
 able for Christian rule — the introduction and ad- 
 justment to Eastern education of such schemes as 
 had been found to give an impetus to education in 
 the West, such as the duplication by government 
 of all moneys raised by private parties for public 
 schools — are some of the forms in which 
 Western civilization has touched India since 1857. 
 The modification produced by this contact is 
 not necessarily the christianization of the people. 
 Yet Hinduism, albeit that it has an alluring phi- 
 losophy, with a crazy chronology, and a pan- 
 theon of all ridiculous deities, holding her great 
 mob by the weird spell of a stupendous supersti- 
 
INDIA. 39 
 
 tion, cannot brook contact with Western civiliza- 
 tion, even without a missionary and without a 
 Bible, and not undergo material modification. 
 
 The remodeling is already in some form setting 
 in. And he who has seen the young and waking 
 intellect of India, loosened from its old fastenings, 
 grasping convulsively European rationalism and 
 suddenly coming to the recollection of its antece- 
 dents, trying to graft this on to the old stock of 
 Hinduism, he who has seen it blind and strong, 
 clutching columns which support consequences 
 disastrous to itself, endeavoring to topple these 
 about its own ears — he who has seen all this and 
 much more — though he may count it a mere re- 
 bound of a mind suddenly loosed from supersti- 
 tion, yet cannot but surmise, whether the result 
 of the contact of Western civilization is to be a 
 Christian regeneration or a Hindu transmigration. 
 But as there can be little doubt that in a sense and 
 to a degree never witnessed before, there is the 
 grafting, now, of a young and lively Western 
 civilization on an old and worn Eastern one, so 
 
40 INDIA. 
 
 there can be no doubt that there are setting in 
 among this people tidal forces of mind and manners 
 and morals^ which will carry India s future with 
 their flow. 
 
 Progress. — India is having a marvelous 
 development. Within thirty years, she has 
 built and now operates in her borders ten thousand 
 miles of railroad, and has lOOO miles more being 
 constructed (1883). Eighteen hundred miles of 
 telegraph line in the country put it little behind 
 Europe in this respect. Three cable lines connect it 
 with England, Australia and China. It is only half- 
 a-month by mail from England, and letters have 
 reached New York from Bombay in twenty four 
 days. It has a reliable and cheap postal 
 system ramifying to every hamlet in the land. 
 Fifty colleges of science, law, medicine and art 
 are aiding to quicken and guide thought. Over a 
 million and a quarter of students are in schools 
 aided by governmenj:. Over three thousand ver- 
 nacular publications have been known to be issued 
 in a single year. Eighty-five colleges of science, 
 
INDIA. 41 
 
 law, medicine and art are instilling knowledge 
 into the minds of about 9,000 students. 49,000 
 candidates applied for admission at these universi- 
 ties within the past ten years, of whom 18,500 
 matriculated and 1,610 passed to A. B. and 305 
 to A. M. There are 66,500 educational institu- 
 tions of all sorts in the land, with nearly two 
 millions of students. A new literature is being 
 created for fifty-three millions of children. 
 
 There lies before the writer a list of one hun- 
 dred and one vernacular newspapers and periodi- 
 cals received at the office of the Government 
 Reporter on the Vernacular Press of Upper India, 
 Feb., 1882. 
 
 RELIGIONS. 
 
 Aboriginal Superstitions. — As India fur- 
 nishes a museum of races, so she does also of 
 religions. The most primitive races of the human 
 family are represented to-day in the three non- 
 Aryan stocks found in the Tibeto-Burman tribes 
 of the Himalayas and Burmah, the Kolarians on 
 
42 INDIA. 
 
 the northeastern ranges of the tableland of Cen- 
 tral India, and the Dravidians of the southernmost 
 part of the land. 
 
 In certain localities of the Central Provinces 
 they amount to half the population. Many of 
 these tribes remain as described by the Vedic 
 poets of 3,000 years ago. They have no knowl- 
 edge of friendly gods ; the supernatural is always 
 malicious. The earth swarms with demons, with 
 river-spirits, forest-spirits, well-demons, and moun- 
 tain-demons that must be kept in good humor, 
 and whose ill-will must be averted by the sacrifice 
 of goats, chickens or human beings. The sacri- 
 ficial ceremony must be varied to adapt it to 
 marriages and deaths, or to avert small pox, 
 dearth or famine. Some gods must be worshipped 
 with a white fowl and a pig, others with rice, milk, 
 butter, betelnut, pigeons or goats. They have 
 race-gods, tribe-gods, and family gods. The great 
 divinity of the Khonds is the earth-god, who 
 demands a human victim twice a year, kidnapped, 
 and bought with a price. In Tinnevelly, if an 
 
INDIA. 43 
 
 infant cries all night a devil is in it. Bullocks 
 take fright, an ill built house falls down and each 
 bodily ailment occurs, because of the presence of 
 a devil. A rat-bite superinduces a fever so violent 
 that the native doctor tells of five devils who resist 
 his skill. Thirteen devils have been known to be 
 worshipped in a village of nine houses. 
 
 Vedic Forms of Faith. — Theoretically the 
 Hindu religion starts from the Veda ; practically it 
 is from various and divergent sources. 
 
 The Aryan came from his home in Iran, with 
 sacred stories and myths, and with deities, adored 
 to this day by names which migrated with the 
 other branch of his family into Greece and Rome, 
 and which are preserved even now by the Protest- 
 ant clergy of England, and the Romanist priests 
 in Peru, as well as by the Brahmans of Banares 
 and Calcutta. His Vedic hymns are preserved as 
 they were written, nearly five thousand years ago. 
 His singers adored the '* Father-Heaven," the 
 " Encompassing Sky," the " High-born Dawn," 
 with its " Fleet out-riders," the first rays of the 
 
44 INDIA. 
 
 sunrise, the *' Storm gods," the " Wind," and the 
 intoxicating fermented juice of his sacrificial plant 
 the "Soma" — thirty-three gods in all — eleven on 
 earth, eleven in heaven and eleven dwelling in 
 mid-air, received his adoration. 
 
 His great Hymnal, the Rig Veda, an old collec- 
 tion of 1017 poems, is believed to have existed 
 "from before all time." Three other service books 
 were added later, making Four Vedas. The 
 oldest singers gave him the Rig Veda ; the next 
 was his sacrificial ceremonial — The Soma Veda; 
 the third, projecting this service partly in prose 
 became the Yajur Veda; the fourth, compiled 
 from the least ancient hymns, is the Atharva 
 Veda. The prose works attched to each, explain 
 the duties of priests and are named Brahmanas. 
 These supplied his divinely inspired theology, as 
 the others did his divinely inspired psalms. The 
 Sutras or "strings of pithy sentences" regarding 
 law and ceremonies, the Upanishads treating of 
 God and the soul, the Aranyakas or Tracts for the 
 forest recluse, and the Puranas the traditions from 
 
INDIA. 45 
 
 of old, " Things Remembered," were all added 
 later to his sacred literature. 
 
 The confused groups of Vedic deities, gave 
 place in India, to the conception of one God in 
 three persons, as Brahma the Creator, Vishnu the 
 Preserver, and Siva the Destroyer or Reproducer. 
 Vishnu, in ten incarnations has descended to earth, 
 and with Siva, in many forms of both, compose 
 the deities of the Hindus. 
 
 The Brahmans built up a religion for the people 
 of India, worked out into six schools of phil- 
 osophy, five hundred years before Christ. The 
 customs of the Brahmans are preserved in "House- 
 hold Maxims," the " Code of Manu," and in other 
 codes and commentaries, which set forth domestic 
 and civil rights, the administration of justice, and 
 religious purifications and penances, and accord- 
 ingly regulate caste, marriage, inheritance and 
 food. 
 
 The Mahabarata is a great collection of 50,000 
 lines of Indian legends. The Ramayana forms 
 the epic history of the Solar race of Oudh, with 
 
46 INDIA. 
 
 the wondrous birth and boyhood of Rama. 
 Sacred dramas of yet later date are widely known. 
 Through twenty-two centuries the Brahmans have 
 been the writers and learned men of India, the 
 counsellors of princes, and the priests and teachers 
 of the people. 
 
 Hindu Philosophy. — The vast intellectual 
 activity of India has been most displayed in the 
 departments of metaphysics, philosophy and 
 religion. 
 
 "If I were asked," says Max MuUer, "under 
 what sky the human mind has most fully devel- 
 oped some of its choicest gifts, has most deeply 
 pondered on the problems of life, and has found 
 solutions of some of them which well deserve the 
 attention of even those who have studied Plato 
 and Kant, I should point to India. " * * * * 
 " India of a thousand or two thousand years ago, 
 aye, the India of to-day is full of problems the 
 solution of which concerns all of us even in this 
 Europe of the nineteenth century." 
 
 The six schools of philosophy all agree in cer- 
 
INDIA. 47 
 
 tain outlines of thought. i. They all aim to 
 inculcate expedients for absorption into the deity. 
 ,2. They all teach that evil is the opposite of such 
 absorption. 3. That this is caused not by sin, 
 but results from ignorance. 4. That this ignor- 
 ance is simply deception. 5. That from this 
 soul-ignorance proceeds desires, and from these 
 desires spring actions which are good or bad. 
 6. That from these moral actions results the 
 necessity for transmigration that reward or pun- 
 ishment may be received. 7. They all teach that 
 the only way to avoid transmigration is to use 
 certain means that lead to the recognition that the 
 soul is distinct from the mind, the senses, the 
 body, and all else ; hence penances, pilgrimages, 
 the repetition of sacred words, and all the expedi- 
 ents of the ascetic which tend to lessen desire. 
 
 They all agree in their fundamental teaching 
 about God. The basal thought of God in the 
 Hindu sacred philosophy is common to Buddhism 
 and Brahminism. The Hindu affects to have a 
 concept of God as pure, simple, incomprehensible 
 
48 INDIA. . 
 
 existence, without hope, because he can desire 
 nothing, without fear, and without all qualities — 
 only the / am. God may exist with or without 
 shape. They all agree in denying the doctrine of 
 creation out of nothing, yet they differ in their 
 teaching of the origin of the appearance of the 
 universe. The Nyaya school teach that God made 
 the world out of uncreated eternal atoms. The 
 Sankhya suppose "nature" to be eternal and the 
 appearance of it to result from coming into juxta- 
 position with God. When " nature " comes near 
 God (or soul) the reflection of it on God (soul) 
 makes the universe to appear, as by putting a rose 
 alongside of a China vase, the rose appears in the 
 vase. The Vedanta school teaches pure ideal 
 pantheism. 
 
 Creation out of nothing is to the Vedantist an 
 absurdity. " The product of something is some- 
 " thing, the product of nothing is nothing. Oil is 
 " in sessamum before it is pressed, milk in the 
 " udder before it is drawn, rice in the husk before 
 " it is shelled. A thing possible is made from 
 
INDIA. 49 
 
 " that which is competent to produce it. Cloth, 
 *' not pottery, is made from yarn, milk, not water, 
 " is taken to make curds, a potter does not weave 
 " cloth but makes jars and vessels from his clay 
 "and wheel. The product, is nothing more than 
 " the cause itself, " 
 
 Hence, '* The divinity is fire ; he is the sun ; he 
 " is the brilliant stars ; he is water ; he is the lord 
 " of all creatures ; he is man ; he is woman ; he is 
 "the maiden ; he is youth; he is the bee with 
 " dark plumage ; he is the green bug with ruby 
 ** eyes ; he is the cloud, the womb of the lightning, 
 ** the seasons, the sea. He is the universe and all 
 " things produced in it. " 
 
 As a spider spins his web from himself, as 
 sparks fly from the heated iron, as hairs grow on 
 the human body, thus the universe is only man- 
 ifold shapes of God. The Hindu is unmoved by 
 arguments based on western metaphysical notions. 
 Appearances are deceptive. The man with the 
 jaundice thinks all things to be yellow : we pursue 
 the mirage in search of palaces and lakes, start 
 
50 INDIA. 
 
 back from a crooked stick thinking it a snake, 
 or pick up the pearl oyster mistaking it for silver. 
 How far such deception goes we could never tell, 
 but it has been revealed that all notions of 
 individuality are an illusion. 
 
 It is idle to plead the individuality of passions 
 in evidence against him. Put a dozen water pots 
 in the moonlight and it looks as if there were a 
 dozen moons. Yet there is only one. Shake the 
 water in one, and it looks as if the moonlight were 
 disturbed, whereas the rays dart as directly 
 through the water as when it was calm. Thus, 
 hopes, fears, pain and the like, do not prove the 
 individuality of soul, there being but one great 
 soul. The ascetic seeks to get quit of this painful 
 deception that he is something apart from God. 
 Hence he sits in the jungle looking at the point 
 of his nose for years, seeks to become dead to 
 suffering by occupying postures of pain, by modes 
 and inventions past description. Failing in this 
 he must continue to take other shapes even after 
 this life, and these must be according to the moral 
 
INDIA. 51 
 
 qualities of his acts in this life. Whoever steals a 
 priest's property shall become a crocodile, or fruit 
 will become a monkey, or corn a mouse, or a deer 
 must appear as a wolf He who defames the 
 character of any one will in his next birth "have 
 stinking breath." The highest ambition of a 
 Hindu woman is that in her next reappearance 
 she will become a man. 
 
 The sin deplored is however mainly neglect 
 of ceremonial observances or the destruction of 
 life in some of its many forms. Hence the sacri- 
 fices to atone for the destruction of insects in 
 tilling the fields, or that may have been swallowed 
 in drinking water or breathing. 
 
 Pre-eminent amongst expedients for absolu- 
 tion is bathing in the Ganges. To the Hindu 
 the "milky way" is the heavenly Ganges, that 
 wanders among the stars, and laves the foot 
 of the throne of the deity itself. To obtain 
 merit enough to get it down on the Earth 
 Mahadev the third person in the great Triad per- 
 formed penance by standing for a thousand years 
 
52 INDIA. 
 
 on one foot and then fearing that in its descent to 
 earth it might be lost in spray, he plaited his hair 
 above his head, and let the sacred stream flow 
 over himself on to the snowy peaks of the Hima- 
 layas, and away, away, and away, fifteen hundred 
 miles to the sea. 
 
 To think of it, to dream of it, a hundred leagues 
 away, to say Gunga! Gunga ! (Ganges ! Ganges !) 
 will wash away the sins of a hundred births. If 
 so much as a bone of one's body, a hair of his 
 head, the parings of his finger-nails, get into the 
 Ganges, though he had been in the nethermost 
 hell a thousand years, he would be instantly trans- 
 ported to heaven. 
 
 Something of a Hindu's regard for the waters 
 of the Ganges, may be learned from the following 
 stanza : 
 
 "The jewels of Punna are costly and rare ; 
 The silks of Umritsur are matchlessly fair; 
 But the waters of Gunga in beauty outvie 
 All the gems of the earth, all the stars of the sky. 
 Her fountains are pure as the snows of Kedar, 
 And her stream as it flows no fouiness can mar; 
 But where Kashee's high temples eternally shine, 
 Each wave is a god, and each drop is divine." 
 
INDIA. 53 
 
 The crowds who attend the great melas on the 
 Ganges are beyond computation, and the cruel- 
 ties connected with the exposure of the sick and 
 dying on its banks, and the disgusting scenes of 
 the corpses floating on the sacred stream are be- 
 yond our space, our taste or our pen. It is im- 
 possible to even mention the ceremonies, and 
 theories about them, which obtain in relation with 
 this Hindu philosophy. 
 
 Siva Worship. — The aboriginal non-Aryan has 
 influenced the Vedic Hindu, to worship stumps of 
 wood, trees, stones, and village gods of unhewn 
 stone or clay. The ritual of Siva worship preserves 
 evidence of its double origin, the non-Aryan ele- 
 ment forcing the bloody sacrifice of countless 
 victims at the feet of Kali, and of human victims 
 too, when unrestrained by foreign power. 
 
 Hinduism is Multiform. — The late Dr. Wil- 
 son of Bombay, thus characterizes Brahmanism. 
 He says : "Hinduism, though it has gone through 
 many changes, is still the grandest embodiment of 
 Gentile error. It is at once physiolatrous and 
 
54 INDIA. 
 
 fetish, polytheistic and pantheistic, idolatrous and 
 ceremonious yet spiritual ; authoritative and tradi- 
 tional, yet inventive and accommodative. The 
 lower classes it leaves in ignorance; the indolent 
 and inane in repose. To the curious and inquisi- 
 tive it furnishes in its remarkable schools of philo- 
 sophy, systems of combined physics and metaphy- 
 sics, at once empirical and deductive, and which 
 exercise and yet weaken and pervert the intellect- 
 ual faculties, and that without any clear recogni- 
 tion of moral obligation and duty to God or man. 
 To the lovers of excitement and amusement, it 
 furnishes a boundless store of myths, fables and 
 fictions. To the active and superstitious, it affords 
 a never ending round of foolish and frivolous 
 ceremonies, which engross most of their time and 
 energies. To the rich and wealthy and powerful 
 it literally promises and sells pleasure in this 
 world, with the expectancy of its continuance in 
 those which it is hoped will come. Those who 
 love to rove it sends on distant journeys and pil- 
 grimages. Those who are morbid and melancholy 
 
INDIA. 55 
 
 it settles on hills of ashes. Those who are tired 
 of life it directs to the funeral pile, the idol car, or 
 the lofty precipice. To those who are afraid of 
 sin, it prescribes easy and frivolous penances, or 
 directs to the sacred lake or river, in which they 
 may be cleansed from all pollution. Those who 
 need a mediator, it commends to the Guree ; who 
 will supply all deficiencies and demands. To those 
 who are afraid of death, it gives the hope of future 
 birth, which may either be in a rising or descend- 
 ing scale. Those who shrink from these repeated 
 births in human and infra-human forms, it directs 
 to the absorption or the Vedantist or the Nirvana, 
 the totally unconscious existence or absolute ex- 
 tinction of the faith of Buddhist or Jain. Indeed we 
 well say that Hinduism has had its million of 
 votaries, and that with some conspicuous losses, 
 it has retained them for thousands of years up to 
 the present day. 
 
 Hinduism is Fetishism. — Sir Alfred Lyell in 
 his "Asiatic Studies " says : " The average middle 
 class Hindu might be brought by one part or 
 
56 INDIA. 
 
 another of his every-day religious practice within 
 any or many of these classes, namely : 
 
 "i. The worship of mere stocks and stones, and 
 of local configurations which are unusual or gro- 
 tesqe in size, shape, or position. 
 
 2. The worship of things inanimate which are 
 gifted with mysterious motion. 
 
 3. The worship of animals which are feared. 
 
 ~ 4. The worship of visible things, animate or 
 inanimate, which are directly or indirectly useful 
 and profitable, or which possess any incomprehen- 
 sible function or property. 
 
 5. The worship of a Deo, or spirit, a thing 
 withoutTorm, and void — the vague impersonation 
 of the uncanny sensation that comes over one at 
 certain places. 
 
 6. The worship of dead relatives and other 
 deceased persons known in their lifetime to the 
 worshiper. 
 
 7. The worship of persons who had a great 
 reputation during life or who died in some strange 
 or notorious way — at shrines. 
 
INDIA. 57 
 
 8. The worship in temples, of the persons be- 
 longing to the foregoing class, as demigods or 
 subordinate deities. 
 
 9. The worship of manifold local incarnations 
 of the elder deities, and of their symbols. 
 
 10. The worship of department deities. 
 
 1 1. The worship of supreme gods of Hinduism, 
 and of their ancient incarnations and personifica- 
 tions as handed down by the Brahmanic scriptures. 
 
 '* It may be said of all (except the latest classes 
 in the series) that these ideas are not so much the 
 offspring of Brahmanism as its children by adop- 
 tion ; they have not sprung out of any authoritative 
 teaching or revelation, which would control and 
 guide their development, nor are they the decay- 
 ing survivals, either of a higher faith or of a lower 
 superstition. They are living and fertile concep- 
 tions of species constantly germinating, and 
 throwing up new shoots, in the present age and 
 country where they are found." 
 
 Hinduism is a Moral Failure.— The popular 
 Hindoo religious ceremonial is often saunginary, 
 
 y 
 
58 INDIA. 
 
 cruel and debasing. Kali but represents a 
 pantheon of despicable characters. She is a 
 female Satan. Her eyes are red, her eye- 
 brows bloody, and blood-streams rush over her 
 breast. A tiger's blood will appease her for lOO 
 years, that of a lion, a reindeer or a man for looo 
 years, and that of three men for ten hundred 
 thousand years. Her professional devotees are the 
 highway robbers and murderers, dreaded through 
 all India, known as Thugs. Their instruments of 
 death are consecrated to her, and their victims im- 
 molated in her honor. She helps them to hide the 
 corpses of their slain. The first day of her annual 
 festival ends in great debauchery and shameless 
 licentiousness, the intoxicant arak being conse- 
 crated to her. Immense sums of money are ex- 
 pended in her worship. Mr. Ward estimated 
 ;^45,ooo a year to be spent at the single shrine in 
 Calcutta. Individuals have been known to spend 
 ^50,000 at a single festiv^al. 
 
 The Golden Temple in Benares is filled with 
 obscene idols. The Sacred cows wander around 
 
INDIA. 59 
 
 the enclosure, and women wash their faces with the 
 holy excrements. The Linga is worshiped every- 
 where. The Monkey Temple of Banares contains 
 hundreds of these creatures. Superstition enters 
 into the life of the most learned as into that of the 
 most ignorant. At the birth of a child, the build- 
 ing of a house, the digging of a well, signs and 
 omens must be observed. 
 
 The Temple of Jagannath is in Pooree and 
 renders the whole district sacred. "The gods of 
 heaven send showers of scented flowers upon the 
 city" * * "all the celestial deities would delight 
 to become incarnate there" * * the very "dust 
 of the city is pure gold, and the great idol so 
 mighty and gracious that he pardons the sins of 
 those who may have killed a million Brahmans." 
 So teach these priests, and hundreds of pilgrim 
 hunters traverse India from end to end, to induce 
 men and women of every caste and condition to 
 go on pilgrimage to this shrine, and seldom lead 
 less than 5C0,000 pilgrims to undertake the task, 
 and however great the number, or distant the 
 
6o INDIA. 
 
 place, they are all carefully recorded. Their pro- 
 gress day by day is noted and the time of their 
 probable arrival at Pooree. 
 
 Mr. Hunter estimates that not less than ten 
 thousand peasants annually sacrifice their lives to 
 a pilgrimage to Jagannath. He says that by the 
 time the car is erected the "temple cooks make 
 their calculation for feeding ninety thousand 
 mouths ;" at another festival they provide for 
 seventy thousand, and at the full moon festival, for 
 forty thousand pilgrims. 
 
 They seek to prevent the wealthy from saving 
 anything for their return. Many a rich man has 
 been known to spend ^25,000 during his stay 
 of a few days. 
 
 Mr. Hunter says the income of the temple at 
 Orissa is ;^3 1,000 a year from fixed sources, and 
 that this represents but a fraction of the whole. 
 " Not a day passes without long trains of foot-sore 
 travelers arriving at the shrine. * * * ^^ 
 one comes empty-handed. The richer pilgrims 
 heap gold and silver and jewels at the feet of the 
 
INDIA. 6 1 
 
 god, or spread before him charters and title-deeds 
 conveying rich lands in distant provinces. Every 
 one, from the richest to the poorest, gives beyond 
 his ability ; and many cripple their fortunes for 
 the rest of their lives in a frenzy of liberality. 
 Thousands die on the way back, from not having 
 kept enough to support them on the journey. But 
 even when the unhappy pilgrim has given his last 
 rupee, the priests do not suffer him to depart; 
 some shrine still remains to be witnesed, or some 
 blessing to be obtained. The devotee, in a fever 
 of apprehension lest any of the objects of his 
 pilgrimage should remain unaccomplished, gives 
 a bond to be paid on his return homiC. An en- 
 gagement of this kind is so inviolable, that the 
 priests do not even think it needful to take it upon 
 stamped paper. The poor pilgrim probably never 
 reaches his native country ; but the next time a 
 pilgrim-hunter visits the dead man's village, he 
 produces the bond, and it is paid without cavil." 
 
 Besides the disease and death, we have the 
 attendant crime of the festivals. A native Pundit 
 
62 INDIA. 
 
 told Mr. Evans, a missionary, that these festi- 
 vals were the curse of the country and tended to 
 perpetuate licentiousness and adultery. "The 
 women" said he, "are worse than the men, and at 
 these festivals they think they are at liberty 
 to break their marriage vows. The remarkable 
 number of Hindu widows in attendance at these 
 festivals, speaks volumes to those who are in- 
 formed of widow life in that land. The temples 
 too, have their own professional dancing- women* 
 numbering thousands, thus making lewdness a 
 necessary attachment of the temple and licentious- 
 ness a part of its sacred ritual." 
 
 A competent authority says : "It is impossible 
 to conceive of the hardness of heart, blasphemy, 
 lying, disobedience to parents, incontinency, adul- 
 tery, filthy talking, and nameless vices that prevail 
 in this city." 
 
 The Indian Mirror is a vernacular paper pub- 
 lished in Calcutta, edited by a native, and yet that 
 editor thus writes describing the state of things 
 amongst his own people : "A curious circum- 
 
INDIA. 6^ 
 
 stance is brought to notice, showing to what depth 
 Hinduism is degraded. Both in Madras and 
 Bombay little girls are given in marriage to a 
 deity, only that they may become 'licensed prosti- 
 tutes,' or rather ' consecrated harlots. ' They 
 always have their dwellings close to the temple of 
 the idol, and they offer themselves to the wor- 
 shipers of the deity, and their gains are supposed 
 to lead to the salvation of the worshipers ! The 
 deity to whom these girls are married in Bombay 
 is styled Khundoba." 
 
 Again in referring to some of their festivals, he 
 says, in an editorial: " There are certain seasons 
 of festival like the Holee, when the Hindustani 
 population of the city revels and rots in obsceni- 
 ties, the parallel of which is to be seldom found in 
 the world. No respectable woman passing 
 through the native quarter is safe, no pure-minded 
 man can sit in his office or parlor for half an hour 
 without having his ears assailed by filthy language 
 which nearly drives him mad. Year after year 
 this goes on unchecked. Well-clad and decent- 
 
64 INDIA. 
 
 looking Rabus who, in any assembly, would pass 
 for educated and enlightened men, take delight in 
 exchanging jokes and expressions, in singing 
 songs, and reading books which in any other 
 country would compel them to see the gaol." 
 
 In speaking of Northwest India he says : 
 
 ** In no part of India is indecent language in 
 such universal use as in the Punjab, and notably 
 in Lahore, Women of respectable families would 
 go about the streets in crowds chanting the most 
 abominable verses that a corrupt imagination 
 could invent." 
 
 Of Calcutta with its more than a million of 
 inhabitants he says : 
 
 " Calcutta, as the chief city of Bengal, is the very 
 focus of all manner of obscenity. Houses of ill 
 fame being promiscuously interspersed in every 
 locality and neighborhood, the wretched inmates 
 and frequenters thereof, in day and night, utter 
 abominations which often make life in decent 
 households a sore trial. The language of the 
 lower orders of the people is reckless, and when- 
 
INDIA. 65 
 
 ever the slightest occasion for anger and provoca- 
 tion presents itself, becomes as immoral and vile 
 as possible. 
 Hinduism has Degraded Woman. — We 
 
 write of it, not as restrained by British bayonets, 
 but as developed without interference. The fear- 
 ful infanticide of girl children among the Rajputs, 
 but represents the low estimate placed on the life 
 of the female whenever, from any cause or caprice, 
 it is thought desirable to get quit of the girls. The 
 report of the magistrate who investigated the crime 
 of female infanticide in 1 871, reads like a romance 
 '* set on fire of hell." The report says: *'The 
 " Baboos of Bhudawur Kalan live in ten villages, 
 " in seven of which I found 104 boys and one 
 " girl. Their other villages are said to contain 
 " two girls. They admit that for ten years there 
 " has been but one girl married in all those villages. 
 "They have been always an unfeeling sect. Their 
 " villages are notorious for Suttee monuments, and 
 " their tanks are said to be deep with infants' 
 " bones. * * Next come the Baboos of 
 
66 INDIA. 
 
 " Nag-pore, who live in twenty-seven villages. In 
 "the nineteen visited I found 210 boys and 45 
 " girls. In fifteen of the villages no marriage of 
 " a girl had taken place for a decade. In their 
 "three remaining villages there would appear to 
 "be three girls. The Baboos of Ramgurh live in 
 " sixteen villages. In the nine villages visited I 
 " found 71 boys and 7 girls. In four of these no 
 " girls exist and in seven no girl has been married 
 " for at least ten years. The Baboos of Purtab- 
 " gurh live in five villages. In the two visited I 
 " found 3 1 boys and i girl. One girl is said to 
 " exist in their other three villages. The Baboos 
 " of Asagpoor preserve their old reputation. They 
 " have 20 boys and no girl has ever been known 
 " in their village." 
 
 We need not explain the theory of brotherhood 
 which induces these tribes to seek wives from be- 
 yond their own clan, nor need we refer to the 
 marvellous fact that they can obtain wives from 
 other sects, though the parents of such girls know 
 that their female offspring will be thus slaughtered; 
 
INDIA. (ij 
 
 nor shall we quote farther from this report or from 
 other reports, to prove that this damning stain of 
 foul and unnatural murder rests on the people of 
 this part and other parts of the land and has rotted 
 and rots the social life of India. 
 
 The low moral tone of society has had much to 
 do with instigating child marriages. The girl is 
 in disgrace if not married at the earliest period at 
 which she may become a mother. To insure and 
 provide for such marriage, mere babes are be- 
 trothed, and are married when from eight to 
 fourteen years of age. To secure the marriage of 
 the girl, it must often be accompanied with a 
 dowry ruinous to the parents. The chances 
 against suitable marriages and the financial ability 
 to secure them become great, and the temptation to 
 the destruction of infant girls is thus enhanced, and 
 even when girl- infanticide is arrested by British 
 interference, girls can be destroyed by neglect and 
 exposure, and the return to the Government be 
 made, as it was in the city of Umritsur, that 300 
 
68 INDIA. 
 
 girls had been destroyed by wolves in that city in 
 a single year. 
 
 The Government of India has recently taken 
 the census of all India, and the statistical tables 
 thereof lie before the writer. According to this 
 Government report, there were in the Northwest 
 Provinces alone 280,790 married girls under nine 
 years of age, and over a million (1,164,564) mar- 
 ried girls between the ages of ten and fourteen. 
 Between the ages of five and nine, there were 
 twenty per cent more deaths among the girls than 
 among the boys of like age, and between the ages 
 ot ten and fourteen years, this disparity of mortal- 
 ity among the girls over the boys rose to thirty 
 per cent. This is not necessarily attributable to cli- 
 matic effects on the female constitution, for among 
 the Christian girls and boys of the ages specified, 
 the mortality rates were about equal. 
 
 The low moral tone of the people has re- 
 stricted the liberty of the women so that such 
 a thing as " society " is impossible. Since the 
 Mahommedans entered India the higher classes 
 
INDIA. 69 
 
 of women have been immured in Zenanas, as the 
 only security against wholesale destruction of the 
 social order. And the best friends of good morals 
 would not see these restraints removed even now, 
 because of the moral weakness and wickedness of 
 the community. We have no purpose to describe 
 the childishness and helplessness of these forty 
 millions of women, thus "immured like caged 
 birds beating their tired wings against the prison 
 walls vainly yet eagerly longing to know some- 
 thing of what is beyond." 
 
 These women and girls have been kept in 
 illiteracy for more than a thousand years. Foreign 
 effort has accomplished much to remove their 
 ignorance yet these streaks of light do little more 
 than emphasize the darkness. Seventy thousand 
 girls were reported as being able to read and write 
 in all India in 1881. Yet in 1882 it was estimated 
 that 2,800,000 girls were still untaught, in the 
 Madras Presidency alone. 
 
 This same census of the Government of India 
 shows that out of the total of 21,195,313 women 
 
70 INDIA. 
 
 and girls in the Northwest Provinces, only 9,771 
 were under instruction, and only 21,590 were able 
 to read and write. The contrast stands thus : 
 
 Number of womaa ands'i'^ls ia Northwest Proviaces 21,193,313 
 
 Total able to read and write and under instruction 31,361 
 
 Twenty-one million one hundred and sixty-three 
 thousand nine hundred and fifty-two are therefore 
 in absolute illiteracy, in this portion of India alone ! 
 
 Is there anything more despicable on the face 
 of this globe than the polygamous courses of the 
 Koolan Brahmans ? These beastly priests marry 
 girls that often remain at their fathers' houses. 
 They sometimes marry into forty or fifty houses, 
 and are known to have more than a hundred wives, 
 receiving with each a large dowry, fathers making 
 any sacrifice to marry their daughters to them, to 
 secure thereby the eternal happiness of these poor 
 deceived women. 
 
 The Hindu Widow has troubles that are well 
 enough known but cannot be named. If the boy- 
 husband of the Hindu girl die, though it were a 
 day after the marriage, the girl is a life-long 
 
INDIA. 71 
 
 widow. The census of India shows that there are 
 not less than 77,l^S widows under 10 years of 
 age, and 281,399 widows under 15 years of 
 age. Suttee, in the former times was the 
 alternative gladly accepted by the Hindu widow, 
 to the misery and disgrace of a survival in widow- 
 hood. For fifty years, widows unnumbered have 
 reproached the Government that closed this door 
 of escape from shame and sin. 
 
 The large number of Hindu widows is indicated 
 by a late census of Calcutta which showed that 
 there were 58,000 wives and 55,000 widows in that 
 city. The common term for widow and harlot in 
 Bengal is the same. All, however, are not vile 
 but the temptations are too great for the vast 
 majority of them. "They are as a class, mute, 
 and hence much of their suffering is un- 
 known, and of their sin unnamed. Isolation and 
 harsh treatment drive them often to despair, and 
 hence the vast number of suicides among them, as 
 shown by the British census. The widow must 
 eat but one meal of rice in twenty-four hours, and 
 
72 INDIA. 
 
 at seasons, fast for two or three consecutive days. 
 If a dying widow ask for water on a fast day a few 
 drops are dropped into her ear. Childless widows 
 are not allowed to possess property. There are 
 exceptional cases as of some favorite daughter, 
 where all this is modified. 
 
 If the same ratio holds over India as obtains in 
 the Northwest Provinces, of the entire female 
 population of all ages, from infancy to old age, 
 one-sixth are widows! Of the 21,195,313 women 
 and girls of all ages there were 3,622,107 widows ! 
 One in every six of the females of a land, doomed 
 to a desolate, degraded life, and in awful proportion, 
 to disgrace and crime ! In the name of common 
 humanity we indict the system of religion, and the 
 religious social order which admits of, encourages 
 and compels, such dethronement of woman from 
 her sphere, and dooms her to a living death, and 
 a shameful life ! 
 
 "He who doth execute the judgment of the 
 widow," and that said "Ye shall not afflict any 
 
INDIA. 73 
 
 widow," will have a fearful reckoning with Hin- 
 duism. 
 
 One further illustration may be given of the 
 estimate in which Hinduism holds woman. A 
 native gentleman high up in the educational 
 department of India, to whose discretion was left 
 the selection of many vernacular books for a 
 Government college and schools, has published a 
 book in Hindi under the title of ''A Catechism on 
 Moral Subjects^' which contains the following : 
 
 Q. What is the dreadful hell ? A. One's own 
 body. Q. Which is the chief gate to hell ? A. 
 Women. Q. What bewitches like wine ? A. 
 Women. Q. What are the things which a man 
 should give up in this world ? A. Gold, i. e,, 
 riches and women. Q. Who is the wisest of the 
 wise ? A. He who has not been deceived by 
 women, who may be compared to malignant 
 fiends. Q. What are fetters to men ? A. Women. 
 Q. W^hat is it which cannot be trusted ? A. 
 Women. Q. What poison is that which appears 
 like nectar ? A. Women. 
 
74 INDIA. 
 
 This book has been published for eighteen 
 years. This translation is made from the third 
 edition. We may ask what must be the effect on 
 the youth of a nation who are taupfht such senti- 
 ments in regard to the mothers, sisters, wives and 
 daughters of a land ? 
 
 Let no one think that there is lack of latent 
 mental force among the women of India. The 
 great mass of them are now too childish for com- 
 panionship and too helpless for self dependence, 
 only because they have been without opportunity 
 to become otherwise through a thousand years. 
 And yet out of this darkness, this bondage, this 
 degredation have come, through that same thou- 
 sand years, women of noble qualities and renown, 
 as heroic and as capable as most of the monarchs 
 who have sat on the royal miisniids of that land 
 
 The land that has produced the beautiful 
 Sultana Rezia of Delhi, whose lather declared 
 "the burden of power is too heavy for my sons, 
 even though I had twenty such, but not too much 
 for Rezia ;" the land that produced the Hindu 
 
INDIA. 75 
 
 Queen Durghetti and the brave and skilful Chand 
 Sultana, the favorite heroine of the Deccan, 
 famous for her defense of Ahmudnugger; the 
 land that produced the noble-blooded and beautiful 
 Noor yehan, so experienced in statecraft ; the land 
 that produced the able and acute Ranee of jfhansi, 
 mistress of dissimulation and diplomacy, the siege 
 and taking of whose capital in the mutiny added 
 such lustre to Sir Hugh Rose and his regiments ; 
 and the land that could furnish on the other side 
 the Begum of Bhopal, sheltering British officers 
 and furnishing England with soldiers and supplies, 
 being resolute, able and of lofty aspirations 
 throughout her reign ; the land that in our time 
 has furnished the Mahratti woman, Pundita Rama 
 Bat, educated, talented, going from city to city in 
 India in the interests of social and intellectual 
 reform among her Indian sisters : such a land, 
 we may rest assured, has latent intellectual force 
 among its women, hid in the humble village, cur- 
 tained in the palace, dreaming through the long 
 days, and pining through the nights, feeding per- 
 
^6 INDIA. 
 
 chance on itself, which only awaits the inspiration 
 of a new thought to stir it, a new phase of life to 
 attract it to other and better development, a new 
 religious impulse to move it and possibly with it, 
 all India. 
 
 BuddMsm. — There are periods of contempo- 
 raneous perturbations of religious thought in 
 regions of the earth widely separated from each 
 other. At one of these periods Buddhism 
 appeared on the plains of Hindustan. The Jews 
 were in Babylon, the Orphic brotherhood were 
 stimulating religious thought in Greece, Confucius 
 was re-stating the ancient doctrines of China, and 
 Zoroastrianism was thrilling Persia, when Budd- 
 hism and Brahmanism, after having existed 
 together for a thousand years, as sectarian schools 
 of thought of the same religious system, became 
 hostile in their rivalry, and organized into inde- 
 pendent and opposing communions. One is not 
 older than the other. Previous to 600 B. C. they 
 were co-ordinate and equal parts of the one body. 
 
 They are scarcely more than that even now. 
 
INDIA. 77 
 
 Max Muller has well said that Buddhism is " in 
 many points merely Brahmanism in disguise." 
 Another learned author designates it as "a variety 
 of Hinduism," and others deny to it all originality 
 whatsoever. There is no doubt but that '* com- 
 bined research brings out more and more clearly 
 the close internal relationship between the two 
 systems." 
 
 Their correspondencies are patent and plain. 
 The deepest root-thoughts of their creeds are the 
 same. In each (i) God is an infinite and unalter- 
 able being. (2) All else only seems to exist. (3) 
 This seeming or illusion must be removed. (4) 
 They both teach transmigration. (5) The Budd- 
 hist ascetic observes in minute detail the mode of 
 life ofthe Brahman faquer. 
 
 Their dissimilarities are not far to seek. They 
 differ as to the means for the removal of the 
 illusion of soul. Brahmanism teaches that it must 
 be by ceremonial observances, Buddhism by the 
 moral quality of actions. They differ as to what 
 it is that undergoes metempsychosis ; Brahman- 
 
78 INDIA. 
 
 ism says it is personal, Buddhism asserts it to be 
 the aggregated moral quality of the individual. 
 As we sow, we must reap ; no evil is unpunished, 
 no good unrewarded. This total merit or demerit 
 of one's actions is styled Karma, and it is this, not 
 the man, that moves on mto other forms of more 
 or less miserable existence. Man is a moral 
 machine. The goal to be desired is Nirvana^ 
 defined by some as extinction of being, by others 
 as cessation from sin and sorrow, and by others 
 still, as the cessation from successive existence. 
 No individual expects to attain to it. He is blown 
 out ; the aggregated moral quality of his life alone 
 survives. 
 
 Buddhism acknowledges no caste, and admits 
 of no sacrifices. Its externals are monks and 
 mendicants, the reading of the bana or sacred 
 scripture, celibacy of the priests, and their poverty 
 too, for their personal possessions are limited to a 
 razor, a needle and a water-strainer ; though the 
 temple-lands yield great revenue. At Maligawa 
 in Ceylon, a relic of Buddha's collar bone is 
 
INDIA. 79 
 
 venerated, and his left canine tooth, exhibited on a 
 silver table, in a room curtained with silk em- 
 broidery. 
 
 Monier Williams says : '* Pure Buddhism does 
 not exist any longer in India. Its offshoot 
 Jainism, the home of cold indifferentism, wholly 
 unworthy to be called a religion at all, has taken 
 its place. Great numbers of the Baniahs or 
 traders of the West of India, who claim to be 
 Vaisyas, are Jains. If a Jain wishes to acquire 
 religious merit, he either builds a new temple to 
 hold an image of one or all of the 24 Jain 
 saints, or a hospital for the care of worn out 
 animals. No one thinks of repairing the work 
 of his predecessor, though it be that of his own 
 father. At Palaitna, in Gujarat, there are hun- 
 dreds of new temples by the side of decaying 
 old ones." 
 
 Brahmanism and Buddhism have modified each 
 other. Buddha incarnated to redeem the world, 
 compelled Brahmanic priests to popularize the 
 Vedic gods into Vishnuism with its series of 
 
So INDIA. 
 
 incarnations. It is claimed that the principle of 
 brotherhood, the gentleness and the charity of the 
 poor-laws of the Hindus are survivals of Buddhist 
 influence. On the other hand, in Ce\]on Buddhists 
 erect small temples to Hindu gods, and observe 
 the annual nine-days' feast of Kandy. 
 
 Buddhism is Insufficient and Unsatisfy- 
 ing— Brahmanism is limited by the Hindoo law 
 of inheritance ; Buddhism asserts itself as a 
 universal faith. It may be true that Buddhism 
 ''has created a literature for half the human race, 
 and modified the beliefs of the other half," yet 
 it is more certainly true that not even in Ceylon 
 or any other Buddhist country in the world is 
 Buddhism the only religion of the people. 
 
 Rev. Samuel Langdon, after long residence in 
 Ceylon, says : " You take up that exquisite and 
 beautiful poem, the * Light of Asia,' for instance, 
 and you are thrilled with the story you have there 
 of the self-sacrifice of the Indian prince who 
 founded the Buddhist religion, and then you are 
 carried away in charming English verse as you 
 
INDIA. 8 1 
 
 listen to the sermon of the yellow-robed monk, 
 preached before his father's court ; but the Budd- 
 hism of these little beautifully-bound volumes of 
 poetry is but a small part of Buddhism — the best 
 part of it. There is another part — a bigger and a 
 blacker part — and it is that little bit of goodness 
 and beauty which you meet in the volumes of 
 poetry which makes this heathen system a com- 
 paratively difficult thing for the Christian mission- 
 aries to grapple with. I remember that 
 
 A lie which is all a lie may bp met with, and fousht out right; 
 But a lie which is half a truth is a harder matter to fight. 
 
 "And we acknowledge that there is a little starve- 
 ling soul of good in this evil thing; but, on the 
 other hand, we cannot shut our eyes to the blacker 
 part of this Buddhism, to the dark atheism which 
 lies at its roots, to the moral depravity, the horrible 
 superstition, the dense ignorance which ever 
 accompany its growth, and are now identified with 
 its name. The fact is, the Buddhism of to-day is 
 a very different thing from the Buddhism preached 
 by the Indian prince who established that re- 
 ligion/' 
 
82 INDIA. 
 
 Rev. R. Collins of Ceylon, principal of Trinity 
 college, says : "We must be prepared to find that 
 there is little moral force in modern Buddhism," 
 There is profound appreciation of morality and a 
 noble code of ethics, but there is no motive 
 sufficient to incite to high moral living. 
 
 Rev. Dr. Thoburn, writing from Burmah, says: 
 **Buddhism is not dead. It is a great power in the 
 earth, and yet of all great religions has the least 
 to oflfer its devotees. . It is characteristic of modern 
 unbelief, that when it sought among the religions 
 of mankind for something to set over against 
 Christianity it made choice of the most hollow 
 and least hopeful of all the mis-faiths of misguided 
 men." 
 
 Thibet has Buddhism modified from that of 
 Ceylon or Burmah, and yet the Moravian mission- 
 aries of Lahoul say it "has converted the savage 
 Thibetan into an apparently harmless, but, in 
 reality, into an utterly false and hypocritical being 
 whose true character rarely comes to light." 
 
INDIA. 83 
 
 Everywhere its results are similar. An 
 American Bishop of Shanghai testifies as follows : 
 
 ** For more than twenty years I have been a 
 student of Buddhism ; I have thoroughly studied 
 the Buddhist books, which in themselves consti- 
 tute a vast literature ; I have talked with 
 hundreds of Buddhist priests and monks — 
 Chinese, Mongolian, and Thibetan ; I have visited 
 many Buddhist temples, I have even lived in 
 such. Therefore, laying aside all mock modesty, 
 in a matter that so closely concerns the Church, 
 I feel competent to state that a more gigantic 
 system of fraud, superstition, and idolatry than 
 Buddhism as it is now, has seldom been inflicted 
 by any false religion upon mankind." 
 
 Parsi-ism. — " If the battles of Marathon and 
 Salamis had been lost * * * the state religion 
 of the Empire of Cyrus might have become the 
 religion of the civilized world," but the religion of 
 Ormuzd, "once the terror of the world, is now, and 
 has been for the last thousand years, a mere 
 curiosity in the eyes of the historian." 
 
84 INDIA. 
 
 Practically Zoroastrianism was and is idolatrous. 
 Dr. Wilson translates a portion of their Scriptures 
 thus : 
 
 " I worship Hormazd, the pure, master of 
 " purity. I worship Zoroaster, the pure, master of 
 " purity. I worship the whole body of Hormazd. 
 "I worship all the long existences (the beings 
 "which are to exist 12,000 years). I worship all 
 " the pure celestial and terrestrial Izads (angels). 
 " I worship all the fountains of water, flowing and 
 *' stationary. I worship all the trees and trunks, 
 ** and lofty branches, and fruit. I worship the 
 "whole earth. I worship the whole heaven. I 
 " worship all the stars, the moon, and the sun. 
 " I worship the primeval lights. I worship all the 
 *' animals, both aquatic and terrene. I worship all 
 "the mountains, the purely pleasurable. I worship 
 " all the fires." 
 
 He summarises some of their superstitions as 
 follows : 
 
 "The mending of holes formed in the earth, 
 through which the devils are supposed to emerge 
 
INDIA. 85 
 
 from hell; the feeding of the hungry flame with 
 grease and fat and sweet-smelling odors ; the 
 muttering and sputtering of prayers and praises 
 in an unknown tongue to every object that 
 exists; the disposal of corpses so as to pollute 
 the atmosphere rather than the earth ; the 
 solemn funeral of bones and hair and nails ; the 
 scrubbing and rubbing of the body, with various 
 ablutions, for the expulsion of devils ; the 
 frightening and driving away of demons by 
 noises ; the introduction of dogs to survey the 
 bodies of the deceased and to prognosticate and 
 guard them from the assaults of Satan ; and 
 many other practices said to be enjoined by 
 divine authority and to be good and virtuous 
 actions, do not certainly commend themselves to 
 the reason of many of those with whom tyrant 
 custom compels their observance." 
 
 Expelled by the Moslem from Persia, the Parsi 
 exiles landed on the west coast of India. They 
 are the merchant-princes of Bombay. A financial 
 failure among them would disturb every bourse of 
 
86 INDIA. 
 
 the world. They are conducting European trade 
 in every military station of India. They number 
 possibly not more than 1 50,000 in India, but their 
 influence is greatly disproportionate to their num- 
 bers. Their wide commercial connections gives 
 them great acquaintance with affairs in India, and 
 their ancient families are still preserved, four- 
 hundred-thousand strong in the home land of 
 Persia, where an oppressed remnant of them still 
 keep up their altar fires. 
 
 They object to being called "Fire worshippers." 
 They revere the earth quite as much as they do 
 fire, and water, and dogs as well. Fire fed with 
 fragrant spices, and treated as if it were a god, is 
 kept continually burning in their temple, and each 
 head of a family must keep a perpetual fire in his 
 dwelling. 
 
 Being Zoroastrians they should acknowledge 
 the Zend Aresta as their sacred book, but it ap- 
 pears to have fallen out of mind or out of use. 
 The yami i-yamsheed, a Parsi journal, lamenting 
 the gross neglect of the Parsi youth, says "it 
 
INDIA. 87 
 
 formerly formed a part of a Parsi child's instruc- 
 tion to understand parts of the Zend-Aresta." 
 
 They are monogamists and observe a species of 
 caste purity in their food, never eating beef, pork 
 or ham, nor any food cooked by any other than 
 a Parsi. Those of them who cling to the old 
 ways, must pray sixteen times a day, and use 
 filthy excrements on their person in their cere- 
 monial purification. 
 
 They neither bury nor burn their dead, but on 
 som,e high hill build a "Tower of Silence ;" over 
 the top of which is a grate like a whififle-iron, on 
 which they place the corpses of their friends, and 
 leave them exposed to vultures, or until decom- 
 posed, when the bones are burnt and the ashes 
 thrown into a well or elsewhere. The reason of 
 this is, they say that no violence should be done 
 by man to himself or others, and therefore no 
 harm should be done to earth, air or water by 
 burying the dead. They have deep wells to catch 
 the water from this "Tower of Silence," and the 
 
88 INDIA. 
 
 birds eat the flesh, and the fire consumes the 
 bones. 
 
 A " catechism " has of late years been in use 
 amongst them, in which there is much truth 
 beautifully expressed, some evident thrusts at the 
 Roman Catholic priests, and some at the whole 
 doctrine of the atonement. It says, a Parsis is 
 oblij^ed to " know God as one, to know the 
 prophet, the exalted Zurthost, to believe in the 
 goodness of God, to avoid evil deeds." " There 
 is no Savior. Tn the other world, you shall receive 
 the return according to your actions. Your 
 Savior is your deeds and God himself" But it is 
 only of late that the Catechism itself, has formed 
 a part of a Parsi child's education. 
 
 Yet they are proud of the antiquity of their 
 religious faith, and are loth to reh'nquish the 
 **heir-loom" of their ancestors. They cling to 
 forms of ancient prayer, of which not a dozen 
 amongst them know the meaning, and are without 
 a pulpit. According to Dadabhai Naorroji, there 
 are amongst them a class of reformers, and a 
 
INDIA. 89 
 
 liberal school, who are seeking the change of some 
 of their disgustingly filthy religious and social 
 ceremonies ; the reduction of the number of 
 obligatory prayers ; the prohibition of early be- 
 trothals; the education of the female members of 
 their community ; the reduction of wedding ex- 
 penditures, and other modifications of their social 
 life. 
 
 Islam. — Simultaneously with the expulsion of 
 Buddhism from the continent of India Muhamma- 
 danism arose in Arabia and Christianity was 
 introduced to the Saxons in Briton. Now the 
 Christian Queen of England rules more Moslems 
 than the Shah of Persia and the Sultan of Turkey 
 both together. 
 
 Muhammad, born in 570 A. D., died 632 A. D., 
 having created a conquering faith, under whose 
 green banner the hosts of his followers have 
 marshalled for twelve centuries. To-day, num- 
 bering possibly 175 millions they are found 
 through 75° of latitude and 160° of longitude 
 speaking more than thirty different languages, 
 
90 INDIA. 
 
 observing a variety of customs, yet compacted by 
 their common scriptures, forming a fellowship of 
 faith from the equatorial regions of Africa to the 
 snows of Siberia, and from the Chinese seas to 
 the Gambia and the Gold Coast of Africa on the 
 Atlantic. 
 
 Within a century after the prophet's death the 
 crescent gleamed over Northern Africa and 
 Southern Europe, and the Moslem burnished his 
 scimitar at the gates of Hindustan in the passes 
 of the Hindu-Kush. 
 
 These conquering hordes had, however, to con- 
 solidate their forces for three centuries more before 
 they were equal to invade the packed population 
 of the Punjab. Their history in India consists of 
 a series of invasions and partial conquests through 
 eleven centuries. They never ruled the land. 
 The British took India from the Hindus, not from 
 the Moghuls. 
 
 In the Northwest where they adorned the 
 capitols they built, with splendid and unsurpassed 
 architecture, one third of the entire population 
 
INDIA. 91 
 
 now is Moslem ; but the census of 1872 surprised 
 everybody, by revealing the fact that nearly half 
 the population of Lower Bengal was Muhamma- 
 dan. In 1881 the census showed them to 
 outnumber the Hindus. Omitting Behar, Orissa 
 and Assam, the Moslems in Lower Bengal num- 
 bered 17,863,411, and the Hindus 16,369,755, or 
 to put it otherwise, out of a population of less 
 than 35 millions nearly 18 millions were Muham- 
 madans. 
 
 Of the 40 and more millions of Moslems in 
 India, not more than one-tenth are of Islamic 
 descent. The others are converts or descendants 
 of converts from among the Hindus and aborigines. 
 The Bengali Mussulmans are not settlers from the 
 west, neither are they of Aryan origin. Their 
 stock is strongly Turanian. 
 
 Muhammadanism is politically subordinate in 
 India, yet the Moslem kingdom of Hyderabad is 
 as large as France, and the 1 1 millions of its 
 population fanatical, bigoted and powerful. Bhopal 
 
92 INDIA. 
 
 is ruled by a Moslem queen, though all are 
 feudatory to the Government at Calcutta. 
 
 Muhammadans in India are much Hinduized in 
 their habits, ways and beliefs. They have adopted 
 caste, worship at the tombs of saints, and exhibit 
 a tendency to deify Muhummad himself. Many 
 regard him a sinless mediator. Relics of him are 
 exhibited : a hair of his head shown at Delhi 
 and Lahore, and the impress of his foot revered 
 as Hindus or Buddhists would a relic of Vishnu 
 or Buddha. 
 
 In some places the lower classes of Muham- 
 madans worship the Hindu goddess of small pox, 
 and take part in the Holi festival. In Lower 
 Bengal, Rev. R. Williams says that "trust in caste 
 is the religion of Hindu and Mussulman alike, 
 and both think that the unpardonable sin is to 
 break caste wherever it might be. * * The 
 present state of religion among them is very low, 
 but it is necessary to live among them to know 
 how far they have departed from the faith of 
 Muhammad, and how much they are corrupted 
 
INT I A. 93 
 
 by their contact with Hinduism. Thousands of 
 them cannot say the simple creed in Arabic, and 
 thousands who do, do not know its meaning. 
 * * The Koran has not been translated among 
 theni. In the rural districts of Nuddea almost 
 all the houses have heathen signs upon them." 
 In these districts the Hindu widowers number 
 465,009, and the Hindu widows 2,655,667, while 
 the Mussulman widowers numbered 220,860, and 
 the widows 1,712,079. There were 12,399 Hindu 
 boys and 233460 Hindu girls married in 1881 
 under 9 years of age, and 19,025 Mussulman boys 
 and 208,473 girls married under the same age. 
 
 At present few converts are made to Islam in 
 this region, Mr. Williams says except by "men and 
 " women falling into sin, losing their own caste, 
 " and sinking to the lower grades of their partners 
 " in guilt." 
 
 Rev. Mr. Sherring after years of familiarity with 
 both Hindus and Mussulmans in India, says, "the 
 influence of Muhammadanism in India has been 
 for evil rather than good. In ancient times 
 
94 INDIA. 
 
 before Islam entered the country, the Hindus 
 were undoubtedly a more moral people than a*- 
 present. I regard Muhammadans as among the 
 most licentious people on the face of the earth. 
 Wherever they go, they introduce their out- 
 rageous habits. The seclusions of women in 
 India is a practice entirely of Muhammadan 
 origin, and polygamy was never carried out to 
 such a wild extent as was permitted under 
 Muhammadan rule. So that many of the gross 
 vices of native society owe their main strength, 
 if not their origin to the vile social usages of the 
 Muhammadans. I believe that there is far more 
 extreme social impropriety prevalent among Mu- 
 hammadans than among the Hindus. * * 
 One great inducement held out to a Hindu to 
 change his creed for that of Islam is the promise 
 of a wife." 
 
 He thinks the influence of Moslems "has been 
 of the most deadly and pernicious character." 
 
 The Muhammadans in India have been sin- 
 gularly behind the Hindus in availing themselves 
 
INDIA. 95 
 
 of the Government facilities for Education. Here 
 as everywhere there is the tendency to destruction 
 of the family by Moslem polygamy and con- 
 cubinage ; the same separation of moral and 
 religion ; and the same Ishmaelic propensities. 
 
 Karens. — In various portions of Burmah is a 
 class of Mongolians, named by the Burmans, 
 Karens, probably identical with the Ka-Khyens, 
 who extend to the Shan States, and are numerous 
 around Rangoon, and from Ava, 250 miles east. 
 They are Turanians of doubtful, but possibly 01 
 Thibetan origin, esteemed by some authorities to 
 be the aborigines of Burmih. The Northern 
 Karens are most advanced in civilized life. The 
 Southern are the Sgau and Pgho tribes. 
 
 Some of their traditions are remarkably analo- 
 gous to Biblical history. The creation of man, 
 his transgression, flood-myths, and so forth, bear 
 striking resemblance to our Scriptural narrative. 
 God is endless, complete, good, omnipotent ; He 
 created man, and knows all things. His name 
 Vwa^ is the nearest approach to Jehovah possible 
 
96 INDIA. 
 
 to the language. An evil spirit has introduced 
 charms, disease and death ; hence demon worship. 
 They do not believe in transmigration, but many 
 of them do in the immortality of the soul. 
 
 Spirit- Ivors hip finds a place beyond Ywah and 
 the demons. Every object has a Kelah, even 
 inanimate objects as axes and knives and grain. 
 This Kelah is not the soul : it is the author of 
 dreams, it is the animal spirits, it can leave the 
 body at will ; if it is away, disease ensues ; if it 
 stays away death follows. It is the more apt to 
 forsake feeble people and children. The Kelah of 
 one person may go away with that of another. 
 Tempting food is set by the wayside ; ceremonies 
 and ritual resorted to, to tempt the departed Kelah 
 to return. 
 
 There are other spirit beings as Kephoo, a sort 
 of vampire which destroys human Kelahs, and 
 Therets and Thamus or Tak-kas, Sekkas, Pluphos, 
 Tahnahs and Mtihans. The Priests or Prophets, 
 called wees and bookhos, assume conditions of 
 mind and body similar to those among the North 
 
INDIA. 97 
 
 American Indian. The one obtain visions from 
 above, the other from below. There are precepts 
 which float among the people and are collected 
 into a book called "The Sayings of the Elders." 
 
 Sikhs. — When Martin Luther was revolutioniz- 
 ing Western Europe, Thibet was accepting the 
 form of Buddhism known as Lamaism, and Baba 
 Nanak was introducing the reformation of Hindu- 
 ism, known as the religion of the Sikhs. Original- 
 ly Hindus, this people, 400 years ago, accepted 
 the teaching of their founder who taught one 
 Supreme Deity to whom praises should be offered ; 
 that men ought to abandon war ; that if men 
 practiced faith and good works, it does not matter 
 to what caste they belong ; that the good would 
 go to Paradise, and the bad be born again as 
 animals such as dogs and cats. Nanak performed no 
 miracles, but relied on the purity of his doctrine, 
 yet his followers tell silly stories about him which 
 pass for miracles. The Sikhs have a sacred book, 
 the Grunth, which teaches that one omnipotent, 
 omniscient, omnipresent Deity made the most 
 
98 INDIA. 
 
 insignificant animal that crawls on the earth and 
 the least complicated flower that decks the face of 
 the desert. It teaches the fall of man and forbids 
 the worship of idols. Yet the Sikhs now worship 
 Nanak and place their holy book, the Grunth, in 
 their temples, and strew marigolds upon it and 
 worship it. 
 
 Amritsur is their sacred city. They are scattered 
 through India, especially in the British Army, but 
 their home is the Punjnb, where they number over 
 one million. Oscillating between Hinduism, 
 Muhammadanism, and Christianity at present, 
 being a warlike people occupying a key position 
 on the borders of the British Indian Empire, it 
 may readily be seen that they are relatively a very 
 important element which may well occupy the 
 statesman and divine, for it is stendfa<:tly held by 
 many that the fate of British India is bound up 
 with that of the Sikhs. 
 
 Statistics '^f Beligions. — It is impossible to 
 secure very exact statistics of the divergent 
 religious communities of so vast and complex 
 
INDIA. 99 
 
 society as that of India. The British Government 
 has, however, recently taken the census of India, 
 in which returns were required of this character. 
 Although incomplete, the subjoined table will be 
 valuable in this connection. They were compiled 
 for The hidian Evangelical Review. 
 
o 
 
 o 
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 Q 
 
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 55 
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dl& Xon. Basl fl-otn. Gseen-wicli. 
 
PART II 
 
 CHRISTIANITY IN INDIA. 
 
"^ ever I see a Hindu converted to Jesus Christ I 
 shall see something more nearly approaching the resur- 
 rection of a dead body than anything I have ever yet seen.** 
 — Henry Martyn. 
 
 ^^ Expect great things of God; attempt great things for 
 God" — William Carey, [1792."! 
 
 " IVe daily see Hindus of every caste becoming 
 Christians, and devoted missionaries of the cross." — Indu 
 Prakash, [a native paper of Bombay.] 
 
 " Casting dow?i ifnaginations and every high thing that 
 exalteth itself against the knoiuledge of Goit, and bring- 
 ing into captivity every thought to the obedience of Christ." 
 — 2 Cor. x: 5. 
 
CHRISTIANITY IN INDIA, 
 
 *'The Evangrelization of India," said Dr. 
 Wilson, *'is in some respects the greatest distinct- 
 ive enterprise yet attempted by the church of 
 Christ." '* India," he says, " still stands conspic- 
 uous and claimant in the field of evangelistic 
 enterprise even with China and Japan, Italy and 
 Spain, and other countries marvellously open 
 by the Providence of God, occupying remarkable 
 positions with it in the panorama of Christian 
 observation." 
 
 S3?rian Christians.— We shall not discuss- 
 the question whether Thomas the Apostle, intro- 
 duced Christianity into India, nor delay to sketch 
 the history and modern phases of faith and cere- 
 mony of the Syrian Christians who represent the 
 earliest history of Christianity in India. They 
 
I04 INDIA. 
 
 grew into favor with the India powers and were 
 allowed to be governed by their own Bishop. 
 
 Koman Catholics. — Francis Xavier, " the 
 Apostle of the Indies," introduced the Roman 
 Catholic form of Christianity into India in 
 1 541. Romanists have beatified and canonized 
 this most gifted of their missionaries, on grounds 
 he repudiated, and have surrounded his memory 
 with legends and extravagences which add nothing 
 to his honor. From the first night after his arrival 
 in Goa, on to Travancore, to the Pearl fisheries in 
 Comorin, and thence to Ceylon, he was ever a 
 flame of fire. 
 
 Neither the methods of Xavier nor those of his 
 successors can be discussed in this connection. 
 Xavier sent his catechists through the villages and 
 calling the people by the ringing of a bell they 
 read to them translations of the Lord's Prayer, the 
 Ten Commandments and the Creed, to which, if 
 they assented, they were immediately baptised in 
 such numbers that Xavier wrote : " It often hap- 
 pens to me that my hands fail through the fatigue 
 
INDIA. 105 
 
 of baptising, for I have baptised a whole village in 
 a single day." He baptised children of heathen 
 parents, and multitudes who knew not the language 
 in which things were told them. The Romanists 
 boast of his having made as many as 10,000 
 converts in a single month in Travancore. 
 
 Accessions were made to the Roman church by 
 mixed marriages of Portuguese with natives, on 
 condition that the latter submitted to baptism. 
 They transferred idolatrous worship from the idol 
 to the crucifix, till the heathen recognized them as 
 their " Little Brothers." Eight years after Xavier's 
 death, Rome established the inquisition at Goa, to 
 endeavor to re-imburse herself in the east, for 
 the losses superinduced by the Lutheran reforma- 
 tion in the west, and seriously compromised with 
 the temporal powers in India. The Romanists 
 claimed in 1877 over a million of adherents in all 
 India, though it is difificult to reconcile this with 
 the returns in the Government census of 1880. 
 
 Early Protestant Missions. — Each period 
 of the history of Missions in India, has been 
 
I06 INDIA. 
 
 linked with great names and the earlier epochs are 
 readily grouped around them. The Danes were 
 the first European Protestants to send Missionaries 
 to India, ante-dating the English by twenty 
 years ; yet even they had been in India eighty 
 years before they began this work in 1705. 
 
 Ziegenbalg, the surprising student of Halle 
 University, linked the revival of literature with 
 which the free circulation of the Bible was con- 
 nected in the west, with evangelistic labor in the 
 east through his translation of the New Testa- 
 ment into Tamil The work which the Danes 
 inaugurated through Ziegenbalg and Plutschau, 
 thev carried on throusfh the whole of the 
 eighteenth century. 
 
 Schivartz^ by birth a German, by ordination a 
 Danish clergymen, by appointment of ''the Chris- 
 tian Knowledge Society," connected with the 
 church of England, in the middle of that same 
 eighteenth century linked the work of the Danes 
 with that of England. It is easy to kindle 
 enthusiasm by the mention of his name.^ |Living 
 
INDIA. 107 
 
 on ;^48 a year, dressed in dimity dyed black, living 
 on rice and vegetables, occupying an old building 
 just big enough for his bed and himself, he grew 
 to such acknowledged power that when Hyder All 
 struck terror throughout the Carnatic, and the 
 English sent an Embassy to treat with him, the 
 monarch sent them away saying : "Send me the 
 Christian (Schwartz) he will not deceive me." 
 Dying after forty-eight years of service he left 
 10,000 converts, and the Rajah of Tanjore after 
 his death, threw open his kingdom to Christianity 
 
 Later Protestant Missions. — A golden link 
 between the earlier and the later Protestant 
 European missionaries, is furnished by the saintly 
 Henry Martyn, who as an East Indian chaplain, 
 wrought nobly for the conversion of India. 
 
 Carey, Marshman and Ward. — A triad of 
 Baptist giants stand at the portal of the present 
 missionary work in India. 
 
 Toward the close of the eighteenth century, in 
 the village of Northampton, England, might have 
 been seen a sign which read thus : — 
 
I08 INDIA. 
 
 " Secoad Hand Shoes Bought and Sold, 
 
 William Carey." 
 
 This same William Carey, afterwards known as 
 
 " the learned cobbler," came to sit " in the seat 
 
 chief among the captains." 
 
 The marvellous era of vernacular literature in 
 India dates from the Serampore Three. When 
 Carey commenced to lecture in Williams College, 
 Calcutta, not a prose work e.xisted in Bengalee ! 
 
 Carey entered India in 1793. He represents the 
 best type of modern Missionary hero and reformer. 
 Translating the New Testament into Bengalee; on 
 a farm ; in the "factory;" in the chair of Sanskrit 
 and Bengalee ; translating the Ramayana into the 
 vernacular; founding a college ; helping forward 
 moral and political reforms ; memoralizing the 
 Government to suppress infanticide at Saugor ; and 
 the abominations of Suttee ; protesting against the 
 "Pilgrim tax" of the Government, or establishing 
 a botanical garden, he towers sublimely as the 
 representative of the noblest and broadest philan- 
 thropy and aggressive Christianity. 
 
INDIA. 109 
 
 "In no country in the world, and in no period 
 in the history of Christianity," says an eminent 
 author, "was there ever displayed such an amount 
 of energy in the translation of the Sacred Scrip- 
 tures from the original into other tongues, as was 
 exhibited by a handful of earnest men in Calcutta 
 and Serampore in the first ten years of the present 
 century." 
 
 Adoniram Judson. — " The Apostle of Bur- 
 mah " links America with Europe in this grand 
 work. He arrived in the east in 1 8 13 and "jeoparded 
 his life unto the death in the high places of the 
 field." In Burmah he found himself in a land of 
 slaves ruled by a tyrant, and lived amid brutal 
 murderers and vicious robbers, close to the spot of 
 public execution, with his noble wife, seeking to 
 set up Christ's Kingdom in the Empire of " the 
 Golden Sovereign of Land and Water." Evange- 
 lising the people by the way side ; preaching to 
 courtiers and even to "the golden ears" of the 
 throne ; enduring the terrible captivity at Ava, with 
 Annie Judson to console and feed him ; shut up 
 
1 10 INDIA. 
 
 with hundreds of Burmese robbers and murderers; 
 secreting his manuscript translations sewed up in 
 his pillow ; kissing his new born babe through the 
 bars of his cell ; marching in chains with lacerated 
 and bleeding feet; released; after twenty years of 
 toil giving the Bible to the Burmans in their own 
 tongue, and in 1830, with Mason, "The Apostle 
 to the Karens," carrying the gospel to that people 
 and seeing them converted by the thou- 
 sands, till he could write : *' I eat the rice and fruit 
 cultivated by Christian hands, look on the fields of 
 Christians, see no dwellings but those of Christian 
 families " — everywhere and from first to last — he is 
 the same Christian, divine and hero. The work 
 east of the Bay of Bengal groups itself around 
 his name. 
 
 Alexander Duff. — After being twice ship- 
 wrecked on the way, Dr. Duff reached India in 1830. 
 His name is the symbol of another epoch m India, 
 when higher English knowledge, and Christian 
 intelligence were made to begin to flow through the 
 English language and literature, over all India. 
 
INDIA. I 1 1 
 
 Prior to his day and efforts, all learning in the 
 East was orientalized. Since Duff inaugurated 
 the change, European ideas mould the mind and 
 shape the thought of India on a new model. In 
 nine years, the five scholars who entered his school 
 on the first day, swelled into an average attendance 
 of 800. 
 
 Through Duff came the famous Educational 
 Despatch of 1854 which established the Indian 
 Universities; and then came the popular passion 
 for degrees, and the flood gates of European 
 thought and literature were opened on the plains 
 of Bengal. 
 
 GROWTH OF MODERN MISSIONS 
 IN INDIA. 
 
 The rapid spread of Christianity under the 
 Apostles, and within the first three centuries, has 
 been held to be amongst the collateral evidences 
 of its supernatural origin. But the growth of 
 Christianity in India during the first century 
 after its introduction, has been shown to 
 
112 INDIA. 
 
 be equal to if not greater than that of the Chris- 
 tianity in all the world in the first century of the 
 Christian era. 
 
 Let it not be interposed that we have greater facil- 
 ities than had they, for even that has been anticipated. 
 The apostles found the Hebrew Scriptures already 
 in the hands of their first converts, for these had 
 been translated into Greek three centuries before, 
 and thus there was a people prepared of the Lord 
 both Jews and Greeks. For the first hundred 
 years the Gospel did not spread among those 
 attached to the soil, but was mainly confined to 
 the cities and towns, and only a few Gentiles were 
 at first among the converts. In seventy years 
 after the first preaching of the apostles (A. D. lOo), 
 it has been estimated that there were a hundred 
 thousand converts. In India, seventy years after 
 Carey's first baptism of a native convert, there were 
 in India and British Burmah seventy-three thou- 
 sand native Christian communicants, and a nominal 
 Christian population among the natives, of over 
 three-hundred-thousand. 
 
INDIA. 113 
 
 "Almost all the great problems of humanity 
 have been wrought out within small areas," said 
 the able Dr. Mullens of the London Missionary 
 Society, years ago, and " it was better that the 
 prentice-hand of the church should be tried on an 
 impressible people in the islands of the Pacific 
 than in India or China." 
 
 Yet the church since 181 3 has "tried her hand" 
 somewhat with these packed populations of India, 
 and with what result is shown partly by the 
 statistical tables to be found in this book, and in the 
 diagram on an accompanying page. 
 
 Native Christians. — It will be seen that the 
 rate of increase of the Native Christian community 
 in India, Burmah and Ceylon from 185 1 to 1861, 
 was 53 per cent,; and from 1 861 to 1871, it was 
 61 per cent.; and from 1871 to i88r, it was 86 
 per cent. It will further be noted that the number 
 of communicants nearly doubled between 185 1 
 and 1 86 1 ; that it more than doubled between 
 186 1 and 1871 ; and that it again more than 
 doubled between 1871 and 1881. 
 
114 INDIA. 
 
 The relative increase in communicants is higher 
 than that of the nominal Christian community, 
 beingr for the decade, in Ceylon 70 per cent. ; in 
 India 100 per cent. 
 
 In 1 87 1 the compiler of the statistics estimated 
 as follows: "On the supposition that a uniform 
 rate of increase of 61 per cent, should continue 
 until the year 1901, the number of Christians of 
 that date would amount to nearly a million. 
 Fifty years later it would be upwards of 11,000,- 
 000, and fifty years later still, or in A. D. 2001, it 
 would amount to 138,000,000." But the rate of 
 increase within the last decade is 86 per cent, 
 against the 61 per cent, on which he made his 
 constructive argument. 
 
 The largest aggregate increase has been in 
 Madras, where 299,742 Christians are reported 
 against 160,955 in 1871. The present population 
 of Christians is distributed in the various provinces 
 as follows : — 
 
 Madras, 299742; Bengal, 83,583; Burmah, 
 75,510; Ceylon, 35,708; Bombay, 11,691; N. W. 
 
INDIA. 1 1 5 
 
 Provinces, 10,390; Central India, 4,885; Punjab, 
 4,672 ; Oudh, 1,329. 
 
 The rate per cent, of increase, however, for the 
 same period would stand as follows for the various 
 Provinces: Bombay, 180 per cent, ; Punjab. 155 
 percent; Oudh, in percent; Central India, 92 
 per cent ; Madras, 86 per cent ; Bengal, 67 per 
 cent ; N. W. Provinces, 64 per cent. ; Burma, 27 
 per cent 
 
 The number of Christians in Burmah was only 
 estimated, and was modestly' reckoned below 
 the proportion of Christians to communicants 
 which obtains elsewhere in India, and entered at 
 75,000. If, however, the proportion of Christians 
 to communicants is the same in Burmah as it is in 
 India and Ceylon, the native Christian population 
 would reach 90,000, but even the lower estimate 
 given by the missionaries shows an increase of 
 12,781 over the number ten years earlier (1871). 
 The Ceylon figures of the tables as returned at 
 the Calcutta Conference are so imperfect as not to 
 
Il6 INDIA. 
 
 justify comparisons of growth. The reliable 
 statistics, we are told, would show as follows : — 
 
 The correct figures show the Baptists to have 
 had a slight decrease in communicants and native 
 Christians ; the Church of England Mission to 
 have nearly doubled in both particulars, and the 
 American Board to have an increase of communi- 
 cants from II 72 in 1 871. to 4783 in i88[ ; and of 
 native Christians from 992 in 1871, to 4753 in 188 1. 
 
 The most surprising and perhaps the most 
 significant increase has been in the department of 
 Women's work. Not only have four new Ladies' 
 Societies entered the field since 1871, but there 
 has been an amazing development of indigenous 
 workers. In 1871 there were 947 "Native 
 Christian female agents " engaged in missionary 
 work. In 1881 there were no less than 1,644. 
 The number of European and Eurasian ladies, 
 reported in the tables, is 541. Some of these 
 were no doubt the wives of missionaries, but when 
 it is remembered that very many married ladies 
 who do active Christian work, were not reported 
 
INDIA. 117 
 
 at all, there can be no doubt that they already 
 outnumber the 586 men, who alone were returned 
 as missionaries not many years ago. The pro 
 gress of zenana work has been astonishing. Ten 
 years ago Bengal had more zenana pupils than all 
 the rest of India put together. Now the North- 
 West Provinces have the largest number of this 
 class of pupils. The total number of female 
 pupils has increased from 31,580 to 65,761." 
 
 "Sunday Schools appear in these tables for the 
 first time and hence we cannot compare the 
 present figures with those of any past date. It is 
 evident, however, that there has been an enormous 
 development of this department of missionary 
 labor. No less than 83,321 pupils are taught in 
 Sunday Schools, of whom one-fourth are non- 
 Christian children." 
 
 Self Support. — An important feature of this 
 growth is that indicated by the Christianity of 
 India becoming self reliant and self helpful finan- 
 cially. This is found in two forms : 
 
 {a) The European and Eurasian Christians living 
 
llB INDIA. 
 
 in India, conversant with its needs, and with the 
 work of the Missionaries, come more and more to 
 support these efforts by contributions. As long 
 ago as 1866 one-sixth of the whole cost of 
 Protestant missions in India was subscribed by 
 people in India, and one-fifteenth by native 
 converts themselves. Rev. Dr. Mullens, in his 
 statistical tables of India missions for 1871, shows 
 ** that ;^5o,coo sterling were annually contributed 
 to the various missionary societies in India out of 
 their official income, in the midst of their official 
 labors, by men who were toiling in India to 
 accumulate sufficient funds to enable them to retire 
 to England, a fact honorable to the men, and 
 decisive of the reality of the good being accom- 
 plished by the missions." 
 
 (d) The contributions of the native converts 
 themselves show most encouraging growth. The 
 London Missionary Society said a few years since 
 of its missions on the Malabar coast : " Several of 
 the churches are self-supporting; the contributions 
 have reached ^7,000 a year, which, considering 
 
INDIA. 1 19 
 
 what is paid for labor in that country, is equal to 
 ;^40,000 at least of our currency." The South 
 India Mission of the Church of England Mission- 
 ary Society contributed one year ;^I3,582 gold. 
 In Travancore the annual contributions per member 
 were creditable, and in Madras the natives gave 
 an average of seventy eight cents gold. Of 
 Travendum Rev. J. Duthiesaid as far backas 1866, 
 that one thousand and sixty native Church mem- 
 bers contributed during the year ^1,146.50 for 
 Church objects. This Church is entirely self-sup- 
 porting, and has a number of years past paid the 
 salary of its pastor, two catechists, three school- 
 masters, two Bible women and one medical 
 evangelist. 
 
 The Rohilcund District Conference of the 
 Methodist Episcopal church, said in December, 
 i^73» "Such a thing as total dependence on 
 foreign aid is unknown in any of our churches." 
 
 The Government for British Burmah, in its 
 report for 1880-81, said of the American Baptist 
 missions among the Karens: "There are now 
 
I20 INDIA. 
 
 attached to this communion no less than 451 
 Christian Karen parishes, most of which support 
 their own church, their own Karen pastor and 
 their own parish school, and many of which sub- 
 scribe considerable sums of money and 'kind' for 
 the furtherance of missionary work among Karen 
 and other Hill races beyond the British border." 
 This is often done at the cost of self-denial. 
 A Baptist missionary went amongst the Karen 
 Christians at one time and found that their crops 
 had failed by incursions of the rats. One pastor 
 had only a bushel-and-a-half of paddy. The 
 deacon of the church brought the missionary 
 Rupees ten, to go towards the support of the 
 missionaries amongst a heathen tribe farther north. 
 The missionary remonstrated against receiving it, 
 saying : "It is too much ; the poor-fund of your 
 church needs it." But the deacon said : "It is 
 God's money ; it has been given for this mission; 
 we cannot touch it ; you must take it. We can 
 eat rats, but the Kha-Tchins cannot do without the 
 gospel." 
 
INDIA. 121 
 
 The aggregated contributions of the native 
 Christian community in India, Burmah and Cey- 
 lon rose from about 60,000 Rupees in 1861, to 
 159,124 Rupees in 1871, and to 228,517 Rupees 
 in 1881. 
 
 This, cannot be measured by our standard- 
 The mass of the people of India are very poor, 
 Property is held in communal ownership, and 
 when one becomes a Christian he must lose 
 claim to it; many of these native converts 
 are thrown out of all means of subsistence by 
 becoming Christians ; some of them had more 
 than one wife, and on becoming Christians, though 
 they ceased to live with any but the first wife, felt 
 obliged to continue to support the other wife or 
 wives and their children ; many native converts 
 are, at the time of their becoming Christians, 
 heavily in debt, and some hopelessly so, by virtue 
 of the obligations assumed in marriage of their 
 children, according to heathen custom, and who- 
 ever knows about this, knows that it is debt slavery 
 continued sometimes through generations. It is 
 
122 INDIA. 
 
 vastly to the credit of this previously enthralled 
 Christian community that they give so nobly. It 
 is becoming no uncommon thing for subscriptions 
 amongst them for church objects to take the form 
 of each giving a moniUs income. 
 
 OTHER RESULTS. 
 
 Secret Semi-Christians. — It is impossible to 
 tell the number of persons who have been influ- 
 enced by Christian teachers and the Christian 
 Scriptures. Take a few illustrations of Comelms-es 
 and Nicodemus-es, hidden away amongst the vast 
 population, of whom now and again, one comes to 
 our knowledge, and sometimes we learn of whole 
 communities who have adopted some modification 
 of Christian truth. 
 
 [a) The Lticknow Witness in 1881 contained the 
 following narratives : 
 
 " Several years ago a Hindoo was living as an 
 ascetic, making pilgrimages to various shrines in 
 India, burdened with a sense of sin. He found 
 
INDIA. 123 
 
 somewhere a small Christian tract and single 
 Gospel in Hindee. Reading these he became 
 convinced that they spoke of the true way to rest 
 from sin. He found his way to a missionary, and 
 became a Christian ; settled down to his zemindari, 
 and is now a happy man. 
 
 "A young bunya found a copy of the Sut-Mut- 
 Nirupin, or 'An Inquiry into the True Religion/ 
 among some old wrapping-paper, with one of his 
 friends. He ran over some of the pages ; became 
 interested; read more; became convinced ; found 
 his way to the missionaries, and is now finishing 
 a course of study in the Bareilly Theological 
 Seminary, preparatory to preaching the gospel. 
 
 "Recently a Brahmin, who lives in a village 
 thirty miles distant from Bareilly, fell in with one 
 of the missionaries, who was surprised to find that 
 he possessed a copy of the New Testament in Hin- 
 dee, purchased some time ago from a colporteur, 
 and that he was familiar with the story of Christ's 
 birth, temptation, miracles, life, death, etc., as 
 
124 INDIA. 
 
 detailed in it. He had been reading the book 
 attentively. 
 
 " The missionaries of Bareilly and Budaon 
 District have been surprised to find certain Bairagi 
 Gurus possess the New Testament, and that they 
 are teaching it in connection with their own books, 
 and that they are becoming convinced that it 
 contains the true Dharm or religion. They still 
 use th^ir own books as a means of holding on to 
 their people." 
 
 {b) The following tender incident, related by 
 A. H. Baynes, will touch a responsive chord in 
 many a Christian heart : " I shall never forget as 
 long as I live that day when in the glow of the 
 eventide, as the sun was sinking and as the mists 
 were creeping over the land, I walked with one of 
 our native brethren by the riverside, and saw a 
 light in the dim distance, when he said to me, 
 * Yonder is the only Christian in all that great 
 town.' Ten years ago he received Christ into his 
 heart; his father and mother turned him out; his 
 ' friends forsook him ; his neighbors persecuted 
 
INDIA. 125 
 
 him, and all these years he has stood his ground, 
 scarcely getting food to eat. During all these ten 
 years he maintained his Christian character, 
 unspotted in the midst of the heathen around him, 
 and the native brother said to me, ' Now his 
 business is reviving, because people say he sells 
 the best things, and always means what he says.' 
 I entered his humble bamboo hut and sat down 
 upon the ground by his side, and as I discoursed 
 about his loneliness and his sadness, the tears 
 sprang into his eyes, and he said, ' No, I am never 
 lonely ; for as Christ was with the Hebrew chil- 
 dren, and as He was with Daniel in the lions' den, 
 so all these years has he been with me.' " 
 
 (c) Mr. Miller tells the following incident in 
 Cuttack about a Guru (Hindu teacher) who had 
 once professed Christ, but subsequently abandoned 
 the Christian community, who nevertheless used 
 to delight in circulating Christian tracts. On one 
 occasion when spending the night with one of his 
 disciples north of Buddruck, he, as was his 
 custom, commenced talking about Christ. " Why, 
 
126 INDIA. 
 
 that is nothing to me; it is all in the Hindu 
 Shasters/' said his disciple. " No, no," said the 
 Guru, "you are mistaken — Christ's history is only 
 to be found in the Bible." " Well," was the reply, 
 " I have a copy of the Shaster, which belonged to 
 my father and will show it to you." He soon 
 appeared with an ancient looking, much-used copy 
 of '* The Immortal History of Christ," written on 
 palm leaf This was a copy of a Christian book 
 which had probably been in the family fifty years. 
 {d) The colonel of the regiment at Tinnnevelly 
 told Dr. Sargent, one of the missionaries, that in 
 his former regiment some time ago the cash 
 keeper, or vakeel of the regiment — a Hindu — was 
 dying, when he sent for the munshi (the teacher) 
 of the regiment, a Mohammadan of very superior 
 education, but with whom the vakeel had hardly 
 ever passed a word in his life. The munshi came, 
 and the dying man said : " I have sent for you in 
 this emergency to ask you one question in confi- 
 dence. Do you think the Christian religion true ?" 
 "Yes," replied the munshi, "I do." " And so do 
 
INDIA. 1 27 
 
 I," rejoined the vakeel, and shortly after expired. 
 Dr. Sargent gives other instances, and concludes 
 with this paragraph : " There are many others 
 whose convictions are so far on the side of Chris- 
 tianity that if it were not for the ties of family and 
 caste, Hinduism would soon lose many of its best 
 men. A native gentleman, a Tahsildar, died 
 lately in the town of Tinnevelly ; we were long 
 familiar friends ; I had frequently commended the 
 gospel to him, but he was so surrounded by the 
 influences of heathenism, being at one time trustee 
 of the great Tinnevelly pagoda, and member of 
 the board for temple property generally in 
 the district, that I never seemed to make any 
 strong impression on him. In his dying moments 
 he called his son and told him that he should send 
 a donation to Dr. Sargent 'as an offering to 
 Jesus.' " 
 
 (e) The Baptist missionaries in Southern Orissa 
 in 1881 sent native preachers into a region which 
 missionaries had never visited. They were met 
 by a man who asked for " The Jewel Mine," a book 
 
128 INDIA. 
 
 which has led many to Christ They asked how he 
 knew about it. He told the following story : — 
 
 "About two years ago my father put a quantity 
 of merchandise upon his bullocks' backs, and 
 went on a three days' journey into the district to 
 attend a market. While there he met a friend of 
 his from another village from the opposite direc- 
 tion. This friend said to him, ' I have three little 
 books teaching a new religion.' He showed them 
 to my father, and my father asked him to give 
 him one, and he did, and that was the book. 
 When he got home he put away his bullocks, and 
 washed his feet, and sat down to read his book, 
 and that book perfectly bewitched my father. In 
 a few days he had lost his appetite, and as he read 
 the book we noticed great big tears trickling down 
 his cheeks, and he became altogether a changed 
 man, his face looked so sorrowful and sad. We 
 thought father was bewitched by that book, and 
 we must burn the book and mix the ashes in water 
 and give it to him to drink, to take the witches 
 out of him ; but he guarded the book, and we 
 
INDIA. 129 
 
 could not get at it. As he read, sirs, a still more 
 wonderful change came over him : his tears dried 
 up, his face became happy, and his appetite 
 returned, and he took food as usual. But he 
 would not go to the idol temple any more, and he 
 would not have anything more to do with Hindu- 
 ism or the Hindu religion. Well, sirs, that father 
 died a year ago ; but when he was dying the 
 Brahmins came and stood about the door and 
 wanted to come in and get their presents, but 
 father waved them away with his hand, and said, 
 * No Brahmins are needed here — I need not your 
 help,' and he would not allow a Brahmin to set 
 foot inside his honse. Then, when we saw the 
 end was approaching, my mother, my brothers, 
 and myself, gathered around and said, ' Father, 
 you are dying — you are dying ; do call on 
 Krishnu, for you are dying.* He looked up with 
 a pleasant smile and said, ' My boy, I have a better 
 name than that — the name of Jesus Christ the 
 Redeemer of the world, of whom I read in my 
 little book; that is a better name than Krishnu.' 
 
130 INDIA. . 
 
 And my father died, sirs, with the name of Jesus 
 Christ on his lips." 
 
 Then among those whom the missionaries are 
 teaching there are many who believe, yet are not 
 numbered with the believers. How touching the 
 account of a dying girl in a Calcutta zenana, who 
 gave up her babe, asked for water, and when it 
 was brought, crowning herself by putting the open 
 Bible across her head, baptized herself and died, 
 committing her soul to Him to whom alone, with- 
 out oJergy or congregation, she had thus dedicated 
 her departing spirit. 
 
 {U) Just while we write there comes to us the 
 following in the Calcutta Tract Society's Report: 
 
 *'When out itinerating last March, a young man 
 came to the tent who, in the course of conversa- 
 tion, said that his father was a worshipper of 
 Jesus Christ and preached against caste. As no 
 Christians live near, and as I was under the 
 impression that the gospel had never before been 
 preached in that part, I was deeply interested, and 
 in the afternoon went to see him. He! lives in a 
 
INDIA. 131 
 
 village on the bank of the Jellinghee. I found 
 him to be a man of striking appearance and of 
 great intelligence. His answers to my questions 
 showed that he had a fair knowledge of Christian 
 doctrine. He said that it was true that he had 
 given up idolatry, disregarded caste, and looked to 
 Ghrist for salvation. His account was, that some 
 twenty-five years ago a missionary going down the 
 river in a boat gave him thirteen tracts. By read- 
 ing them he had become enlightened. He had no 
 communication with Christians since that time. . 
 I am sorry to say that he does not seem willing to 
 come forward for baptism. When I pressed the 
 duty upon him last July, his answer was — 
 * I have been alone in my opinion so many years, 
 that I shall now remain solitary to the end of my 
 days.' But whether he be baptized or not, he is a 
 witness for the truth and proof of the good that 
 may be done by gospel tracts." 
 
 Many such cases are known to the missionaries. 
 How many more are known to the Master who 
 seeth in secret ? 
 
132 INDIA. 
 
 ftuasi- Christian Communities. — {a) Sir 
 
 Bartle Frere, speaking of India, says : " Mission- 
 aries and others are frequently startled by 
 disscovering persons, and even communities, who 
 have hardly ever seen, and perhaps never heard an 
 ordained missionary, but have, nevertheless, made 
 considerable progress in Christian knowledge. 
 
 " In one instance, which I know was carefully 
 investigated, all the inhabitants of a remote village 
 in the Deccan had abjured idolatry and caste, 
 removed from their temples the idols which had 
 been worshipped there time out of mind, and 
 agreed to profess a form of Christianity which 
 they had deduced for themselves from a careful 
 perusal of a single Gospel, and a few tracts. 
 These books had not been given by any mission- 
 ary but had been left with some clothes and other 
 cast-off property by a merchant, whose name even 
 had been forgotten, and who, as far as could be 
 ascertained, had never spoken of Christianity to his 
 servant, to whom he gave, at parting these things, 
 with others of which he had no further record." 
 
INDIA. 133 
 
 (b) Rev. E. S. Hume of Bombay and of the 
 American Board's Marathi Mission, in 1880 gave 
 an account of a Christian community discovered 
 by him at the town of Lalitpur, a place of about 
 10,000 inhabitants, in the southern part of the 
 Northwestern Provinces, about 250 miles west of 
 Allahabad. It seems that at Khirya, a village 
 near Lalitpur, there was a family, four members of 
 which had lived a good deal in Bombay, and that 
 three of the brothers were members of our 
 mission church in that city. For five years past 
 they have told Mr. Hume that a large number of 
 their friends and neighbors, some of them in vil- 
 lages even forty miles away, were Christians, and 
 had asked for a preacher or teacher. These 
 brothers had often urged Mr. Hume to visit their 
 home, and though it was a great distance from his 
 field of labor, he determined to accept their 
 invitation. There were no missionaries in that 
 whole region, save two of the Swedish Society, 
 who had not been connected at all with this move- 
 ment. From Lalitpur Mr. Hume wrote: "This 
 
1 34 INDIA. 
 
 work has been going on here unknown to any one 
 in all this region. Perhaps there may be many 
 places where the seed is secretly growing. 
 It must, however, become known some time, and 
 when that time does come, there will be great 
 rejoicing. Since writing the above, I have learned 
 that these people gave up their old heathen cus- 
 tom of burning the dead some eight years ago. 
 Since then they have been known and regarded as 
 Christians." 
 
 {c) In Eastern Bengal the missionaries found 
 forty people who had been statedly meeting for 
 prayer and reading of the Christian Scriptures, 
 No missionary was there. Nobody outside of 
 that village knew of these doings. They did not 
 know themselves the full import of them. 
 A Brahman teacher had got a Bible and a Church 
 of England prayer book, and had studied them, 
 and told some of his neighbors. They had, when 
 found, a native Christian pastor and professed 
 themselves Christians. 
 
 (d) At Hoshiyarpoor, thirty bare headed fakirs ^ 
 
INDIA. 135 
 
 celibate, living on alms, and poor of course, were 
 discovered, with Jesus Christ for their ideal fakir. 
 Saying that he was an incarnate God, that he was 
 poor, self denying, and died a painful death. They 
 were going about with the seventh chapter of 
 Matthew on their lips, as their "Shorter Cate- 
 chism." Two of these men have since been 
 baptised, but they go on in their old garb, 
 depending on Providence for support, witnessing 
 for Christ in their old tracks. 
 
 (e) An American Presbyterian Missionary, of 
 the extreme North-west India, stopped in front of 
 a shop. A cloth merchant stopped and listened. 
 He had copies of the New Testament at home, 
 and though he could not read it, a boy could, and 
 did to two or three besides this man, who said he 
 had met with no Shaster like it. He believed in 
 Christ. 
 
 (/) Rev. Mr. Kellogg, Presbyterian, wrote of 
 an itinerating tour taken with the venerable Mr. 
 Ullman, one of the most experienced missionaries. 
 They went a few years since into a remote part of 
 
136 INDIA. 
 
 a native province, where the following state of 
 things was discovered : ''When we got to Jhansi, 
 we found that the gospel had been already 
 preached there, and in all the country round about, 
 by a native Christian brother, Isai Das, a Brah- 
 min, baptised fifteen years ago, by Rev. Gopi Nath 
 Nandy of Futtehpore. For three years past he has 
 labored faithfully in Jhansi and the country round- 
 about, itinerating in all directions a hundred miles 
 or more. And what is the most encouraging 
 thing about this work is, in all this he has been 
 entirely independent of any salary, laboring with 
 his own hands, and thus supporting himself and 
 paying the expenses of his own work, except, 
 indeed, as some of the English residents of 
 Jhansi, who all bear emphatic testimony to his 
 zeal and faithfulness, have assisted him by volun- 
 tary contributions. As the fruit of his labor, not 
 only has the word of God been preached through- 
 out all Bundelkhund, but he has also baptised 
 twenty-eight persons. Most of these converts are 
 much scattered, one, two, or three in a village, so 
 
INDIA. 137 
 
 that any organization has been impossible. But 
 in one village, in the native state of Gwalior, some 
 fifty miles north-west of Jhansi, he has baptised 
 ten persons. Of these, one is a Brahmin, with an 
 ordinary Hindu education ; the rest are illiterate 
 villagers. In this case, Isai Das went to work, as 
 I conceive^ exactly on the apostolic model. He 
 told this Brahmin, Kasi Ram, whom they all 
 respected, that he must take the charge of the 
 church, to advise and instruct them as far as he 
 was able ; so they all gather every evening and on 
 the Sabbath day, when Kasi Ram reads the New 
 Testament, sings Christian Bhajans, and prays 
 with them. None of their own houses being 
 suitable for the purpose, Isai Das told them they 
 must build a church, to which every one must 
 contribute something. This they cheerfully did, 
 raising Rs. 5, to which Isai Das, acting as a Board 
 of Church erection, added Rs. 5, and Antri 
 rejoiced in a church which cost Rs. 10 (i^S-) 
 Their music is Jtill very primitive, in strictly 
 native style. Isai Das had access to every native 
 
13^ INDIA. 
 
 Raja in that region of India except Sindhia. of 
 Gwalior, and was always welcomed by them. 
 
 (g) The Methodists of Moradabad found a 
 large community in the outlying villages who 
 called themselves Christians, though they could 
 give no account of the origin of the title amongst 
 them, and were worshipping idols like their Hindu 
 neighbors. They wished to have their children 
 taught true Christianity. 
 
 (k) The Presbyterian missionaries of Futtehgarh 
 found in the Saadh a class of people whom no 
 missionary had visited, thrown off from the Brah- 
 manic community, following a leader who was 
 instructing them in a religion which was neither 
 Hindu, Moslem, nor Christian, but was more 
 Christian than anything else. They sought and 
 readily accepted Christian instruction. 
 
 (/) A Baptist missionary in East Bengal, 
 reports the discovery of a sect as follows : Thirty 
 years ago to Sree Nath, in Bikrampoor, was 
 revealed the three names of Father, Son and Holy 
 Spirit. By the help of the Holy Spirit, he did 
 
INDIA. 139 
 
 many wonderful works, giving sight to the blind 
 and delivering people from various diseases. 
 When Sree Nath's hour of death approached, he 
 gave this command to his own disciples : " Keep 
 in love and friendship with the missionaries and 
 Christians, because they and we are the disciples 
 of one Guru." These Satya Gooroos, as they call 
 themselves, are in the habit of reading the Bible 
 and praying together and confessing Christ to the 
 Incarnate God. "We believe in Him. By our 
 prayers many diseased people get deliverance and 
 have health restored. If any onie among us is guilty 
 of fornication or other grievous sin, we put him out 
 of our congregation, according to the Apostle Paul's 
 command, but if he forsake his sin, we receive him 
 again according to the apostle's instructions." 
 
 We have numerous accounts of like Semi- 
 Christian communities in almost all parts of India. 
 " Who taught you about Christ?" asked a mission- 
 ary of an intelligent woman amongst the Kols in 
 Central India. "Who?" was the reply, "Why 
 this teaching is all over the country." 
 
I40 INDIA. 
 
 K'on-Christian Anticipation of tlie Tri- 
 umph of Christianity in India. —Amongst 
 noteworthy impressions made on the native mind 
 is that of a general expectancy of the gen- 
 eral prevalence of Christianity, which is found 
 in widely separated parts of the country, in 
 communities disconnected from each other, and 
 often in places remote from the Christian mis- 
 sionary, and from all traceable connection with 
 direct Christian effort. These indicate that 
 Christianity has made a deep and widespread 
 impression on the native mind, and are in turn an 
 element of power in its future progress. 
 
 The brilliant conquests of Cortez in Mexico were 
 largely attributable to the religious anticipations 
 of the people that the god who was to inaugurate 
 the Golden Age was to come from the east, and 
 the force of the Aztec was abated by the thought 
 that the Spaniard, with his strange appearance and 
 appliances, might possibly be his anticipated 
 Benefactor. Similar prophetic myths among the 
 Karens, had created expectancy of spiritual and 
 
INDIA. 141 
 
 temporal help, which has proved to be a great factor 
 in their conversion. It is something therefore — it 
 is much — that this profound, semi prophetic im- 
 pression has been so generally made on the non- 
 Christian natives, of the irresistible progress of 
 Christianity in their land. 
 
 In no other country are there so many con- 
 vinced of the truths of Christianity who are 
 counted with the opponents of it, and in no other 
 heathen country is there so general anticipation of 
 the ultimate triumph of Christianity over other 
 forms of faith. 
 
 "Do not take so much trouble ; our folks will 
 soon become Christian even if left to themselves," 
 said a Hindu woman in the zenanas of Calcutta to 
 Miss Britain. ''Only have a little patience, and 
 all the Hindus will become Christians," said 
 another Hindu woman to Mrs. Page. 
 
 *' We believe we speak the simple truth," said the 
 Lucknow Witness, " when we say that millions of 
 natives are firmly convinced of this. We have 
 found it an accepted belief in the most remote 
 
■5^1 
 
 14^. INDIA. 
 
 mountain hamlets where no European had ever 
 penetrated, and we find it received as an inevitable 
 event of the near future in every city and town of 
 the plains." 
 
 Rev. Dr. Waugh of Lucknow says : "A deep and 
 wide-spread conviction seems to prevail, not only 
 in cities, but also in the country places, among the 
 villagers, and, indeed, throughout all classes, that 
 a day of overthrowing of the old religions and 
 effete faiths, of the breaking- up of old forms, is at 
 hand. The common people speak of the coming 
 day of overturning, and seem not dismayed at its 
 approach, but announce themselves as ready to 
 join in the van, indeed are only awaiting its 
 coming to break away from their present thral- 
 dom and bonds of caste." 
 
 A company of educated natives, none of whom 
 were Christians, met five Sundays in succes- 
 sion in Calcutta to discuss the question, " Is 
 it likely that Christianity will become the religion 
 of India ? " At the close, a vote was taken, 
 and it was unanimously declared in the affirm- 
 
INDIA. 143 
 
 ative. They seemed thunderstruck with the 
 result of their own deliberations. One of the 
 gentlemen, a head-master of a government school, 
 got up and said, "Then what are we here for?" 
 This was echoed by all present. They broke up, 
 and never met more. 
 
 Dr. Tracy of the Madras Mission, noting the 
 changes after forty years, testified to " the prevail- 
 ing feeling among intelligent natives that Chris- 
 tianity is ere long to become the prevailing 
 religion of the country." 
 
 A thousand miles or more from Dr. Tracy's 
 field. Rev. Mr. Sheriff of the Lahore Divinity 
 College writes : " It is curious to notice how 
 thoroughly possessed the Muhammadans of the 
 Punjab seem to be becoming with the expectation 
 of the triumph of Christianity. One man actually 
 urged this as a proof of Muhammad's inspiration 
 and power of predicting, as there is a tradition 
 that he foretold that Christianity would prevail 
 throughout the world." 
 
 Miss Blackmar of Lucknow, tells of a Hindu 
 
144 INDIA. 
 
 gathering she witnessed in a place crowded with 
 temples and other tokens of idolatry. The native 
 Gospel preacher, hovvev^er, as he addressed the 
 audience on this occasion under the open sky, was 
 heard by a large number outside the company of 
 believers, who, at the close, acknowledged that, 
 though they would not yet call themselves 
 Christians, the time was drawing near when all 
 India would yield. Then, before separating, 
 following their custom, this crowd of Hindus 
 raised a shout of " Victory ! " — not to the gods, as 
 usual — but to Jesus. *'Vzsii MassiJi ki ja!'' — 
 " Victory to Jesus the Saviour ! " 
 
 It is an amusing, yet not uninstructive illustra- 
 tion of the percolation of Christian thought 
 amongst the masses of the people, and of the way 
 in which they are coming to keep unconscious 
 step in the quick-march of Christian conquest' 
 that when a few years since, the hereditary priests 
 of the Mysore Raja, were going to the palace to 
 perform their sacred duties, with Brahmins heading 
 the procession and respectable citizens composing 
 
INDIA. 145 
 
 the train, there was a band of music at the head 
 of the procession playing, *' Dare to be a Daniel !" 
 
 Dr. Mullens, than whom- no man was more 
 competent to speak on this subject, very signifi- 
 cantly affirmed that " the greatest fruit of all 
 missionary labor in India is in the mighty changes 
 produced in the knowledge and convictions of the 
 people at large." 
 
 The Rev. James Smith, (Baptist), of Delhi, 
 states that "in India there are thousands and tens 
 of thousands who have never joined the Christian 
 Church, but who are Christians in heart. There 
 came to me the other day a well educated man, 
 one of good position in Delhi. He was a man, 
 too, in a Government college, and he is reading 
 for a degree. He said, 'I am a Christian. I 
 believe in the Lord Jesus Christ. There is no life 
 that has ever been depicted on earth that can 
 compare with the lovely, perfect life of Christ. 
 But,' he said, * I have got an aged father and a 
 mother. We form part of a large family. By 
 remaining where I am I can affect the whole. 
 
14^ INDIA. 
 
 I can go on teaching the whole. Your zenana 
 ladies are teaching my wife ; she has some 
 considerable influence over my mother. I do 
 believe in Christ, but I cannot be baptised, for if I 
 was I should break up my family and bring the 
 grey hairs of my father and mother in sorrow to 
 the grave.* There are thousands of these. And 
 so it is wherever you go. Go into the railway 
 carriages and there you hear men talking about 
 Christianity. Travel through the lonely parts of 
 the land, and men talk about Christianity. It has 
 become a general subject of conversation ; and the 
 spread of truth has been far greater than any of 
 the statistics for a moment explains." 
 
 Bishop Marvin of the M. E. church, south, 
 visiting Ceylon, observed the same drift of thought 
 there. He wrote : 
 
 "I am told that it is not an unusual thing for a 
 man to say, 'We cannot embrace your religion, 
 but our children will.* Many of them seem to 
 feel the power of Christ's coming. They see that 
 the advance of Christian ideas is irresistible. Their 
 
INDIA. 147 
 
 minds are adjusted to the triumph of Christ as to 
 a destiny, and this feeling facilitates Christian 
 work, and must hasten the result." 
 
 Mass Movements. — We have elsewhere shown 
 the tendency amongst the people of India to 
 move in mass. The convictions of one man 
 before they lead him to action, will have prob- 
 ably become the convictions of a score or a 
 hundred other men. The grand tabulated results 
 to which we have referred, have nearly all been 
 reached through just such mass movements, and 
 indicate that the other and wider general prepara- 
 tion over the country at large, may result in yet 
 more extensive simultaneous movements of the 
 people toward Christianity. It was thus, the 
 Karens moved toward Christ. Mr. Vinton labored 
 but six years among them, and yet he saw between 
 eight and nine thousand Karens worshipping in 
 Christian assemblies. 
 
 Rev. Mr. Boerrusun, a Norwegian missionary 
 laboring among the aboriginal tribes north-west of 
 Calcutta, known as the Santals, a (ew years ago 
 
148 INDIA. 
 
 wrote: "The Lord is doing wonders here. During 
 the last few weeks I have baptised upward of five ' 
 hundred persons, and every day from ten to a 
 hundred fresh candidates present themselves, and 
 are eager to be taught further in the truths of the 
 gospel. Every one of them is an evangelist, 
 doing all he can to get some one of his heathen 
 brethren to share the blessing he has himself 
 experienced. Many women come as far as 
 twenty to thirty miles, and the whole land of the 
 Santals seems to be under the mighty influence." 
 This same missionary, according to the Lucknow 
 Witness, in four months of 1872 baptised no less 
 than fourteen hundred persons, converts from 
 heathendom. 
 
 A hundred thousand Shanars, a devil worship- 
 ing tribe in South India, have accepted Chris- 
 tianity, and their "revival" meetings have been 
 attended with remarkable physical phenomena, 
 such as whip-like cracking of the hair, and violent 
 jerkings, similar to those witnessed in earlier 
 times at camp-meeting in Kentucky and elsewhere. 
 
INDIA. 149 
 
 Rev. John Thomas Tucker, of the English Church 
 Missionary Society, saw these same Shanars 
 "destroy with their own hands, fifty four devil 
 temples, and build sixty- four houses for Christian 
 worship." 
 
 These results came suddenly, but not till after 
 twenty-five years of patient and apparently hope- 
 less preparatory toil. The missionaries among 
 the Santals labored for five years before they saw 
 their first convert, and the wide and powerful 
 communal awakening and conversion was a sur- 
 prise to these missionaries themselves. Thus was 
 it with the Baptist missionaries among the 
 Teloogoos, in December, 1870, when '* in the 
 midst of harvest, men and women turned out by 
 hundreds to hear about Jesus." 
 
 Thus was it too at Ongole. Look at the fol- 
 lowing: 
 
 1. In 1853 a missionary and his native preacher 
 visited Ongole, 77 miles north of Nellore, and 
 were reviled and stoned. 
 
 2. In 1865, twelve years after, that missionary 
 
ISO INDIA, 
 
 and another visited Ongole, and the second 
 missionary remained and became resident. 
 
 3. In 1867 a church was organized at Ongole 
 with eight members. 
 
 4. On March 15, iSyS, the little church num- 
 bered no, and the missionary says that he was 
 not baptising anybody, though 1500 persons from 
 near and far requested baptism. 
 
 5. On June 16, 1878, after careful examina- 
 tions conducted through months, Mr. Clough, the 
 resident missionary, and his native assistants 
 commenced baptising the persons clamoring for it 
 One day they baptised two thousand, two hundred 
 and twenty-two (2222). 
 
 6. Between July 6th and i6th they baptised 
 eight thousand, six hundred and ninety-one! 
 
 Tinnevelly, in the extreme southern part of 
 India, was the scene of a like marvellous move- 
 ment. After twenty years of preparatory toil, in 
 seven months more than sixteen thousand souls 
 placed themselves voluntarily under instruction with 
 a view to Christian baptistn / 
 
INDIA. 151 
 
 Dr. Caldwell, made a bishop, after fourteen 
 years in India, reported : " We are at our wit's 
 end for the means of instructing all these people. 
 We have now congregations, larger or smaller, in 
 150 villages, in which not even a single Christian 
 resided before." 
 
 In the Arcot mission, in a like brief period, 
 6000 souls renounced their idols and finally 
 accepted Christianity, and the missionaries wrote : 
 " Sixty different villages have sent forth on an 
 average 100 persons to profess a willingness to 
 follow Christ." In these two districts then, within 
 a short period, 22,oco additions were made to the 
 Christian community ! What wonder, when this 
 was told to an aged saint, he said, ** Glory be to 
 the Father! Glory be to the Son ! Glory be to 
 the Holy Ghost!" 
 
 We concede the difference between these rude 
 tribes and the burnished Brahmanism and bannered 
 Islamism of the Gangetic valley — for nine- tenths 
 of the Christian converts are from the aboriginal 
 stock — but we do not yield the logical force of 
 
152 INDIA. 
 
 the precedent. Nor let it be forgotten that these 
 races are, after all, the back-bone of the country. 
 The populations everywhere move in mass if they 
 move at all, the preparatory efforts have been 
 wide-spread amongst other races where as yet we 
 have not seen this communal action, yet what we 
 have seen, more than suggests that like results are 
 possible in other parts of India ; that some day — 
 perhaps not a distant day — all over India, there 
 may be a wide spread Christian awakening. The 
 up-rising may come with a rush, and there may 
 not be Christians enough to show inquirers the 
 way. 
 
 A native Hindu woman in Delhi said to one of 
 the Baptist missionary ladies, "Are there not 
 thousands waiting for one another ? " 
 
 It is not surprising that so thoughtful a man as 
 Sir John Lawrence, Viceroy and Governor General 
 of all India, should have written in 1870: "It 
 seems to me that, year by year, and cycle by 
 cycle, the influence of these missionaries must 
 increase ; and that in God's good will, the time 
 
INDIA. 153 
 
 may be expected to come, when large masses of 
 the people, having lost all faith in their own, and 
 feeling the want of a religion which is pure and 
 true and holy, will be converted and profess the 
 Christian religion ; and, having professed it, live 
 in accordance with its precepts." 
 
 Sir Charles Trevelyan, for twelve years an 
 Indian official, is quoted in the life of Dr. Duff as 
 having given the following opinion : " Many 
 persons mistake the way in which the conversion 
 of India will be brought about. I believe 
 it will take place at last wholesale, just as 
 our own ancestors were converted. The country 
 will have Christian instruction infused into it in 
 every way ; by direct missionary education, and 
 indirectly through books of various kinds, through 
 the public papers, through conversation with 
 Europeans, and in all the conceivable ways in 
 which knowledge is communicated. Then at last, 
 when society is completely saturated with Christian 
 knowledge, and public opinion has taken a decided 
 turn that way, they will come over by thousands." 
 
154 INDIA. 
 
 Native Christian Leaders. — Though the 
 Christians are only a handful of people compared 
 with their heathen neighbors, a rapid change is 
 going on in their relative position and influence in 
 society and the government. Should they advance 
 proportionately in the future as in the past, in the 
 course of two or three generations they would 
 take the intellectual lead of India. 
 
 The Bangalore Conference sard : " Primary 
 education has made great progress amongst the 
 native Christians, every year scores of both sexes 
 pass the Government Teachers'- Certificate- Exam- 
 inations and take a large share in the education 
 of the masses, not only in Mission, but in 
 Government, Municipal and Local Fund schools.'* 
 
 Out of 140 students graduated by the Govern- 
 ment college to B. A. degree in 1878, 14 were 
 Christians. 
 
 Christian students are not relatively deficient in 
 their intellectual vigor. In the University exam- 
 ination of 1882-3 t^s per-cent. of ' 'Christian 
 graduates was in excess of that of the Brahmans 
 
COMPARATIVE GROWTH OF THE NATIVE 
 
 CHRIISTIAN COMMUNITY, IN FIFTY 
 
 YEARS. 
 
 1870 
 
 I860 
 
 1850 
 
 1830 
 
 10 
 
 
 Si 
 
 ^ 
 
 
 
 tx 
 
 •^ 
 
 9 
 
 i> 
 
 w^ 
 
 91 
 
The relative numbers of Brahmans, non Brahman 
 Hindus, Muhammadans, and Christians, who 
 passed the various examinations of the Madras 
 University, is very striking. The four classes 
 stood respectively as follows: 2,702, 1,303, 106^ 
 and 332. The percentage of passes among the 
 Christians was 45.4, and among the ]5rahmans 
 only 35.04, while the other two classes were still 
 lower. In the First Arts' examination the Christian 
 average was 59.6, the Brahman 34.02, and other 
 Hindus 32.1. In the B. A. examination the 
 Christians held their advanced position, while the 
 Brahmans gained largely. 
 
 The future wives and mothers will hold power- 
 ful sway over India's mind and heart. In this 
 special department Christianity is making long 
 strides on Hinduism by the education of females. 
 The census of the Northwest Provinces in 1880 
 showed the proportion of males and females "able 
 to read and write" to be 43 to i. Distributed 
 amongst the people according to religions, how- 
 ever, it stands thus : Amongst Hindus able to read 
 
156 INDIA. 
 
 and write, there was I female to 79 males ; amongst 
 Muhammadans i to 55 ; amongst Christians I to 2. 
 
 The Theological Seminary of the Karens has 
 been left in charge of natives and suffered no loss. 
 In the Jaffna College of Ceylon, and in the Tamil 
 seats of learning, natives have been successful 
 professors. In the great Conferences of Christian 
 Missionaries at Allahabad, Calcutta and elsewhere 
 Christian converts from various castes of Hindus 
 and Muhammadans, sat side by side as peers with 
 graduates of Oxford, Cambridge, Yale, Princeton, 
 Williams and Middletown Universities. 
 
 We must remember the possible influence of a 
 great leader over such peoples as are in India, 
 Ko Thau Byu and Quala in Burmah were mighty 
 leaders of their people. What may not some 
 native leader, competent for the emergency, do in 
 directing a general movement toward Christianity? 
 It is always possible that from among the mul- 
 titudes thronging the bazars, dreaming in the 
 jungle, pondering philosophical problems, some 
 one may be arrested by a tract, instructed in the 
 
INDIA. 157 
 
 school, trained in the seminary, with a head like 
 that of Loyola, and a heart like that superstitious 
 monk of Wurtemburg-, who redeemed half Europe, 
 and, dying, bequeathed to the world a Protestant 
 Church and an open Bible — who, we say, with a 
 head like that of Loyola, and a heart stirred like 
 that of Luther, subtle with all the subtlety of the 
 East, wise with all the practical knowledge of the 
 West, shall be to his people what no foreign 
 evangelist can ever become, the leader of a grand 
 Christian reformation, revival, or awakening, 
 which shall sweep from the Himalayas to Cape 
 Comorin, and from sea to sea. One such Chris- 
 tianized Hindu might revolutionize all India. One 
 such converted Moslem might reorganize half 
 of Asia. 
 
 To say nothing of the supernatural force 
 promised in prophecy, and looking only to human 
 means, it has been asked. If Muhammad were 
 possible, why is this a dream? Such is the 
 combination of disturbing forces in India that one 
 Turanian Peter the Plermit, might break in pieces 
 
all Hindu systems, one Bengali Chrysostom might 
 move and re- mold the mighty masses of the 
 Ganges, one Tamil Whitfield might sweep South- 
 ern India with revival flame, one Indian Wesley 
 might inaugurate on the plains of Hindustan a 
 numerically mightier Methodism than Europe or 
 America has yet seen. 
 
 Woman's Work. — It should be borne in mind 
 that the results tabulated have been reached, while 
 our agencies have been limited to one half of the 
 population. The women have not until recently 
 been directly accessible to missionary agents. 
 Women are the conservators of religion whether 
 the faith be a good or a bad one. India women 
 have been great conservators of the religions 
 of the land. 
 
 The Census Report of the Madras Presidency 
 contains the following : 
 
 " There can be no reasonable doubt but that 
 the religious fairs and festivals of the country are 
 maintained mainly through the influence of Hindu 
 women. Their ordinary life is dull and cheerless, 
 
INDIA. 159 
 
 and the pilgrimage is looked forward to, for 
 months, as the only relief from the routine of 
 home duties." They restrain the men from adopt- 
 ing Christianity, and bitterly antagonize them 
 when they do. 
 
 They do not lack in quality of character, and 
 clearly the element of "grit" is not wanting. 
 
 Widow-burning was often purely voluntary and 
 was generally esteemed heroic. In the Bengal 
 
 Presidency alone in the year 1 8 17 no less than 700 
 widows are said to have been burned alive, and 
 Sir Bartle Frere declares that "even to this day 
 widows would be quite ready to burn themselves 
 on the funeral pyres of their husbands were they 
 not prevented by the strong hand of the British 
 Government." He argues that there is a " great 
 future for the women of India when properly 
 educated." The rapid development of the agen- 
 cies for reaching these women, within a decade, is 
 almost phenomenal. 
 
l60 INDIA. 
 
 MIS CELL ANE O US RESUL TS. 
 
 Christian civilization has made powerful inroads 
 on heathenism in India. The late Keshub Chunder 
 Sen put it well in his " India asks — Who is 
 Christ ? " when he said : " Is not a new and agres- 
 sive civilization winning its way day after day, and 
 year after year, into the very heart and soul of the 
 people? Are not Christian ideas and institutions 
 taking their root on all sides in the soil of India." 
 
 The extraordinary resemblance between the 
 decline and fall of Paganism in the Roman Em- 
 pire, and what has been going on for a century, 
 and is still going on in India, has been repeatedly 
 pointed out. 
 
 Reforms. — The India of to-day is not the 
 India of the books. The very air is full of rest- 
 lessness and change. European education is 
 breaking up old systems ; English legislators are 
 steadily teaching the equality of man ; Western 
 medical science is displacing muttered incantations; 
 fifty millions of Hindus have defied caste and 
 
INDIA. l6l 
 
 tried the railway ; the penny post and telegraph 
 are exposing idolatrous shams. Eighty years ago, 
 infants were publicly thrown into the Ganges; 
 while young men and maidens decked with flowers 
 were slain in Hindu temples, or hacked to pieces 
 and distributed as a sacrifice to the god of the soil, 
 and lepers were buried alive. 
 
 Christianity more and more pervades the Gov- 
 ernment itself In 1812 the Indian Government 
 ordered two missionaries expelled from the 
 country, and later three others. An early Gover- 
 nor General said : *' The man who would be mad 
 enough to think of teaching religion to the natives 
 would shoot a pistol into a magazine of gunpow- 
 der." But in 1872 the Government of India said 
 inits report to the British Parliament that it could 
 not " but acknowledge the great obligation " under 
 which it was laid by the benevolent exertions of 
 the Missionaries. 
 
 Widow burning is a very old custom in India. 
 It went on till Lord William Bentick said, *' You 
 shall not burn any more women." When Sir 
 
l62 INDIA. 
 
 Charles Napier was in Scinde a group of natives 
 were preparing to burn a widow, and he sent them 
 word that he would not allow the sacrifice. " The 
 British Government," said they, " promised that 
 they would not interfere with our sacred religious 
 customs, and we don't interfere with yours." 
 "Very well," said Sir Charles, "as it is your 
 custom to burn widows, go and prepare the 
 funeral pile and burn the woman ; I won't prevent 
 you ; but my country has a custom ; and when 
 men burn women alive, we hang the men and 
 confiscate their property ; and while you are pre- 
 paring the funeral pile I will get the gibbets ready 
 and hang every Brahman concerned in the 
 burning." 
 
 When Sir John Lawrence was making the land 
 settlements of the Punjab, as each man took his 
 lease he made him touch the pen and swear aloud 
 the triologue of the British Government : 
 
 " I. Thou shalt not burn thy widows. 
 
 2. Thou shalt not kill thy daughters. 
 
 3. Thou shalt not bury alive thy lepers." 
 
INDIA. 163 
 
 "Come to the meeting that is to be held" at 
 such a time, said Keshub Chunder Sen to Rev. 
 Dr. Murray Mitchell in Calcutta in 1883, "and 
 you will hear me utter sentiments for which I 
 should have been hissed off the platform five 
 years ago." 
 
 Forty years ago no respectable Hindu family 
 would have permitted a daughter of the house to 
 approach any Mission premises. But Rev. E. E. 
 Jenkins said in 1877, "The other day 113 caste 
 girls were brought into the mission house to see 
 me, and to be examined in the New Testament ; 
 14 of them were young Brahman ladies." And 
 this was in a comparatively isolated town remote 
 from the tidal wave of great changes which has 
 swept the great cities. 
 
 These Reforms are of Distinctively Chris- 
 tian Origin. — Lest we be thought more advocate 
 than judge in ascribing these reforms to Christi- 
 tianity, we introduce three wholly dissimilar 
 witnesses to our view : 
 
 The Missionaries themselves have instigated 
 
164 INDIA. 
 
 many of these reforms, and Christianity has forced 
 an advance through a variety of agencies. 
 
 " The movement of reh'gious reforms," said Max 
 MuUer in a lecture in Westminster Abbey, "which 
 is now going on [in India] appears to my mind 
 the most momentous in this momentous country. 
 If our Missionaries feel constrained to repudiate 
 it as their own work, history will be more just to 
 them than they themselves. And if not as the work 
 of Christian Missionaries, it will be recognized 
 hereafter as the work of those mission Christians 
 who have lived in India, as examples of a true 
 Christian life, who have approached the natives in 
 a truly missionary spirit, in the spirit of truth and 
 love ; whose bright presence has thawed the ice, 
 and brought out beneath it the old soil ready to 
 blossom into new life." 
 
 Sir Bartle Frere, after ruling millions of natives 
 in India, expressed the same opinion in his lecture 
 July 9, 1872, and added : 
 
 " It is not I alone who think so. You cannot 
 gain the confidence of any thoughtful, honest, 
 
INDIA. 165 
 
 educated Hindu, without finding out that this is 
 his conviction. He may put subsidiary causes 
 in the foreground. Our superior military strength 
 — our freedom of political and social thought and 
 action — our railways and other means of rapid 
 intercommunication — our free press — our all- 
 embracing literature and open education — our 
 uniform laws, — these and many other agencies will 
 occur to him as the most efficient solvents of his 
 ancient social system. But he instinctively feels 
 what we ourselves are sometimes slow to perceive 
 — that all these institutions and agencies are 
 somehow the products and offshoots of our 
 religion — that Christianity is logically and legiti- 
 mately the foundation, the well-spring of influence 
 under a hundred shapes, moral and material." 
 
 The eloquent and able Hindu reformer. Ram 
 Chunder Sen, in his remarkable lecture on " India 
 asks — Who is Christ ?" testifies thus : 
 
 " It is not the British Government but Chris- 
 tianity that is forcing these changes. * * 
 You are mistaken if you think it is the ability of 
 
l66 INDIA. 
 
 Lord Lytton in the Cabinet, or the military genius 
 of Sir Frederick Haines in the field, that rules 
 India. It is not politics ; it is not diplomacy that 
 has laid a firm hold of the Indian heart. It is not 
 the glittering bayonet, nor the fiery cannon that 
 influences us. * * Christ rules British 
 
 India and not the British Government." 
 
 It is not surprising therefore that Max Muller 
 should have said : " From what I know of the 
 Hindus, they seem to me riper for Christianity 
 than any nation that ever accepted the Gospel." 
 
 Hinduism is Disintegrating. — Hinduism 
 stands helpless before these changes. As a re- 
 ligious system it has no sacred fire that can be 
 fanned into flame to rekindle the " beliefs that go 
 flickering out on every side." 
 
 It seems as if Hinduism would die in this new 
 element, says Sir Alfred Lyell, " as quickly as a 
 net full of fish lifted up out of the water." 
 
 ** The younger men do not much mind caste 
 rules ; not more than we can help," said a young 
 man to sfn English traveller. " Those who learn 
 
INDIA. 167 
 
 English," he said "do not believe in idols." The 
 head of a native college testified to his belief that 
 every one of their students who left them know- 
 ing English had ceased to believe in Hinduism. 
 Rev. E. W. Parker put the question to a class of 
 educated young natives in Calcutta : " How 
 many educated young men believe in the Shas- 
 tars ? " And the answers came unhesitatingly 
 " Not one in a hundred ; " " Not one in a thou- 
 sand." 
 
 A native Professor in Bombay in a public meet- 
 ing of natives made the following admission : 
 " Hinduism is sick unto death. I am fully per- 
 suaded it must fall. Still while hope remains let 
 us minister to it as best we can." 
 
 The Census Report compiled for the India 
 Government in the Madras Presidency, by Sur- 
 geon Major Cornish, declares concerning the pop- 
 ulation of over thirty millions, occupying this ter- 
 ritory of more than 158 square miles: 
 
 "The age of hero deification is already passing 
 away. The magnificent temple erected in past 
 
1 68 INDIA. 
 
 ages in honor of Siva and Vishnu, or their human 
 personifications, are slowly succumbing to the de- 
 stroying hand of Time. New temples, on a scale 
 of grandeur, equal to those of former eras, are 
 unknown. The traveller through our southern 
 districts will find many examples of noble build- 
 ings crumbling into decay, but he will see nothing 
 in modern Hindu architecture to call forth his 
 admiration, or to impress upon him the convic- 
 tion that there is vitality and progress in Hindu- 
 ism. The few buildings of the modern class are 
 mean in structure and design, and mostly dedicat- 
 ed to village deities, whose peculiar claims to the 
 worship of the people are unknown beyond the 
 immediate neighborhood. * * * * 
 
 "The general decay of Hindu temples through- 
 out the country is but a visible sign of the waning 
 vitality of the religion itself Among the classes 
 already influenced by western ideas, Hinduism is 
 practically dead. Neither Deism nor Christianity 
 have as yet stepped in to fill the void in the reli- 
 gious life of the educated people. The day is 
 
INDIA. 169 
 
 probably not far distant when a great religious re- 
 vival — a shaking of the dry-bones of Hinduism 
 — shall occur." 
 
 Brahmoism. — A prominent phase in which 
 this disintegration of Hinduism is observed is 
 seen in the patch-work of reform which is spoken 
 of as Brahmoism. The three epochs of this move- 
 ment may be readily grouped around three names. 
 
 1. Ram Mohun Roy was born in Bengal in 1774, 
 brought in connection with missionaries, and led 
 to examine the Shastars in search of truth. He 
 discovered that many of the religious notions and 
 practices of the people such as the doctrine of 
 transmigration, caste and others were not to be 
 found in the oldest original scriptures. He at- 
 tempted to reform Hinduism by bringing it to this 
 Vedic standard. He was persecuted and driven 
 from India to England to escape martydom at the 
 hands of his countrymen. He v^as one of 
 India's noblest sons. 
 
 2. Babu Debendranath Tagore, eldest son of a 
 well known merchant and landholder, abandoned 
 
I70 INDIA. 
 
 his prospects in business to champion this cause, 
 and it passed to its second stage, in which the in- 
 fallibih'ty of the Veda itself was doubted, and the 
 reform took its stand on intuition. 
 
 3. Babu Keshiib Chimder Sen, born in Calcutta 
 in 1832, belonged to a well known Vaidya or 
 Medical caste. "Rom in a family of idolaters, train- 
 ed in Hindu superstitions and prejudices, at eight 
 years ofage he entered the Hindu college inCalcutta 
 and continued his English studies up to the first 
 class of the Presidency college. He became ac- 
 quainted with the Bible, wrote short hymns and 
 prayers, and at the age of twenty (1858) joined 
 the **Samaj" or "Society" of these reformers. 
 
 The movement now became one of social reform, 
 of which female education, the re-marriage of 
 » widows and opposition to child-marriage were 
 prominent features. 
 
 The older members of the Samaj opposing these 
 changes, Keshub Chunder Sen headed a division 
 which seceded and organized the Brahma Samaj. 
 In 1878 a secession from this Samaj in turn, took 
 
INDIA. 171 
 
 place, in opposition to the tendency to accept Mr. 
 Sen as an infallible authority, combined with ob- 
 jections to the constitution of the Society. The 
 oldest is known as the Adi Samaj. That headed 
 by Mr. Sen is styled the Brahmo Samaj, or now, 
 the " New Dispensation." And the third and 
 latest is called the Sadharan Brahmo Samaj. 
 
 Roughly speaking, the doctrines of these three 
 organizations are the same. They reject special 
 objective revelation as "impossible." God is a 
 Father; happiness comes from fulfilling duty and 
 forsaking sin. Punishment follows sin, but it is 
 purifying and remedial ; meditation and prayer 
 conduce to the same end. They reject all media- 
 tion and intercession. 
 
 They differ on questions of social reform, on 
 the idea and mission of the movement itself, and 
 on church government and organization. 
 
 They profess to renounce superstition, paganism, 
 monstrosities and absurdities, abjure atheism and 
 materialism. Buddhism and Hinduism ; regard 
 Christianity as one of several ways leading to 
 
1/2 INDIA. 
 
 truth, the Vedas being another, and hold that 
 though this truth is nowhere definitely revealed, 
 the adherent's mind is a mirror to catch rays of it. 
 
 There is a dreaminess, haziness or mysticism 
 about the whole, very attractive to the oriental 
 mind. Various opinions of the value of this move- 
 ment obtain. Sir Alfred Lyell thinks it likely 
 to become the religion of the immediate future 
 among the educated classes of Hindus, but that it 
 will hardly supplant Hinduism among the masses 
 for a long time to come." 
 
 He notes that it *' clearly has a political mean- 
 ing, which is this, that the India nation emanci- 
 pated from British leading strings should govern 
 itself," but thinks this " too far ahead to belong to 
 practical politics." 
 
 The question whether this new movement is 
 favorable to the reception of Christianity, divides 
 those best able to judge of it. To some it seems 
 only a rebound of a mind suddenly loosed from 
 hoary superstitions ; to others it appears as a half- 
 step toward Christianity ; to others still, it is a 
 
INDIA. 173 
 
 substitute for Christianity, a fresh device of Satan 
 which praises Christ as a Saviour and yet accords 
 him only patronage among inferior beings, the 
 full-blown system being only a mischievous de- 
 lusion which fortunately has made no considerable 
 progress affecting the community at large, and 
 whose defections and divisions will preclude its 
 being a great popular movement. 
 
 Muhammadanism is Materially Affected. 
 
 — A similar disturbance and modification of the 
 Muhammadan community is observable. In the 
 Koran Muhammad recognizes, in more than 150 
 passages, the Old and New Testament and 
 prophets, eminently ascribing authority to Jesus 
 Christ, and claims that himself is the Paraclete 
 promised by Jesus. A liberal school of thought- 
 ful students among them study the Christian 
 Scriptures and evidences, seeking to reconcile the 
 two. An authority says : 
 
 " The Muhammadans of the Punjab predict the 
 second coming of Christ ; only they think that He 
 will establish Islam. They say 'There is no 
 
174 INDIA. 
 
 Mahdi (deliverer) save Jesus the son of Mary.' 
 One Moslem officer said to Mr. Gordon, of the 
 Church Missionary Society, *When He comes I 
 will lay my turban at His feet;' and taking it off, ; 
 he gracefully suited the action to the word. An 
 old Sikh stopped Mr. Gordon on the road one day, 
 land said: 'When is Christ coming?'" 
 
 This does not mean that Muhammadanism is 
 numerically declining in India, for it is not, but it 
 does indicate that we have found an entering 
 wedge to its thought. 
 
 OPINIONS OF EMINENT LA YMEN 
 
 Lord Lawrence entered India in 1830, at the 
 age of 19, in the lowest ranks of the civil service, 
 and worked his way to the top, having to deal 
 hand to hand with the common people, levying 
 taxes, holding courts and ferreting out crimes, till 
 it became a proverb amongst them : ''Lord Law- 
 rence knows everything^ He knew Sikh and Mos- 
 
INDIA. 175 
 
 lem and Hindu from Calcutta to Peshawer, and 
 boldly declared : 
 
 "I believe, notwithstanding all that the English 
 people have done to benefit that country, the 
 missionaries have done more than all other agen- 
 cies combined." 
 
 Sir Herbert Edwards, in Exeter Hall in 
 1866, said : 
 
 " God is forming a new nation in India. 
 This is clear to every thoughtful mind. While the 
 Hindus are busy pulling down their own religion, 
 the Christian church is rising above the horizon. 
 Amidst a dense population of 200,000,000 of 
 heathen, the little flock of native Christians may 
 seem like a speck, but surely it is that little cloud 
 out of the sea like a man's hand which tells there 
 is to be * a great rain.' Every other faith in India 
 is decaying. Christianity alone is beginning to 
 run its course. It has taken long to plant, but it 
 has now taken root, and by God's grace, will never 
 be uprooted. The Christian converts were tested 
 by persecution and martyrdom in 1857, and they 
 
176 INDIA. 
 
 stood the test without apostasy ; and I beh'eve, 
 that, if the English were driven out of India to- 
 morrow, Christianity would remain and triumph." 
 
 Sir Donald McLeod, Lieut.-Gov. of the Pun- 
 jab, said : 
 
 *' In many places an impression prevails 
 that the missions have not produced results ade- 
 quate to the efforts which have been made ; but I 
 trust enough has been said to prove that there is 
 no real foundation for this impression, and those 
 who hold such opinions know but little of the 
 reality." 
 
 Sir Bartle Frere, Gov. of Bombay, said : 
 
 " I speak simply as to matters of experience and 
 observation, and not of opinion — just as a Roman 
 Prefect might have reported to Trajan or the An- 
 tonines ; and I assure you that, whatever you may 
 be told to the contrary, the teaching of Chris- 
 tianity among 160 millions of civilized, industri- 
 ous Hindus and Muhammadans in India, is 
 effecting changes, moral, social, and political, 
 which for extent and rapidity of effect are far more 
 
INDIA. 177 
 
 extraordinary than anything you or your fathers 
 have witnessed in modern Europe." 
 
 Lord Napier, Governor of Madras in 187 1, 
 reports : 
 
 " I have broken the missionary's bread, !• 
 have been present at his ministrations, I have wit- 
 nessed his teaching, I have seen the beauty of his 
 hfe. The benefits of missionary enterprise are felt 
 in three directions — in converting, civilizing, and 
 teaching the Indian people. i. Conversion. — 
 The progress of Christianity is slow, but it is un- 
 deniable. Every year sees the area and the num- 
 ber slightly increase. 2. Education. — In the 
 matter of education, the cooperation of the 
 religious societies is of course inestimable to the 
 Government and the people. . . Missionary 
 agency is, in my judgment, the only agency that 
 can at present bring the benefits of teaching home 
 to the humblest orders of the population. 3. 6^7^//- 
 ization. — It is not easy to over-rate the value in 
 this vast empire of a class of Englishmen of pious 
 lives and disinterested labors, living and moving 
 
178 INDIA. 
 
 in the most forsaken places, walking between the 
 Government and the people with devotion to both, 
 the friends of right, the adversaries of wrong, im- 
 partial spectators of good and evil." 
 
 The Indian Government Report to Parlia- 
 ment, on the •* The Material and Moral Progress 
 of India in 1871-72" contains the following: 
 
 "The labors of the foreign missionaries in India 
 assume many forms. Apart from their special 
 duties as public preachers and pastors, they con- 
 stitute a valuable body of educators ; they contrib- 
 ute greatly to the cultivation of the native lan- 
 guages and literature, and all who are resident in 
 rural districts are appealed to for medical help to 
 the sick." * * * Jhe result is too remark- 
 able to be overlooked. The missionaries, as a 
 body, know the natives of India well ; they have 
 prepared hundreds of works, suited both for 
 schools and for general circulation, in the fifteen 
 most prominent languages of India and in the 
 several other dialects ; they have largely stimulated 
 
INDIA. 179 
 
 the great Increase of the native literature prepared 
 in recent years by educated native gentlemen." 
 
 The report furthermore testifies that: "No 
 statistics can give a fair view of all that they have 
 done. * * The moral tone of their 
 
 preaching is recognized and highly appreciated by 
 multitudes who do not follow them as converts." 
 They "bring their various moral influences to bear 
 upon the country with the greater force because 
 they act together with a compactness which is 
 but little understood." 
 
 Sir Richard Temple, late Governor of Bom- 
 bay, was for nearly 30 years in India, serving in 
 every province of the Empire but one, and em- 
 ployed in various capacities under all departments 
 of the State, being in succession Chief Commis- 
 sioner of the Central Provinces, Finance Minister 
 to the Government of India, Lt. Governor of 
 Bengal and Governor of Bombay. His book, 
 "India in 1880," gives perhaps the fullest and 
 most comprehensive account of India as it actually 
 
l80 INDIA. 
 
 is, that can anywhere be got. Thousands of 
 Europeans have served under him. He says : 
 
 ** I have been acquainted with the missionary 
 station throughout the length and breadth of the 
 country. I believe that a more talented, zealous 
 and able body of men than the Missionaries of 
 India does not exist." * * * " I do not say 
 there are no failures but the percentage of failure 
 is as small as in any other departments of the 
 public service." 
 
 Of the character of native Christians he says ; 
 " I do not claim for them any unusual display of 
 Christian graces, but they behave as well on the 
 average as Christians in any land. If you appeal 
 to the magistrates in India they will give the 
 native Christians everywhere a good character." 
 
 "Again they have never scandalized their Chris- 
 tianity. * * * We (3o not hear of apostates 
 among the native Christians. When the Sepoy 
 revolt and the subsequent war spread over the 
 land, and many were tempted to apostatize, were 
 
INDIA. l8l 
 
 threatened and exposed to danger, they stood firm 
 to their faith, and there was no noteworthy 
 instance of apostacy whatever." 
 
 ^ :|c ^ 4c 3|E 
 
 As to the result of missionary expenditure he 
 testifies : "As an old Finance Minister of India, 
 I ought to know, if anybody does, when the 
 money's worth is got by any operation, and having 
 administered provinces which contain, first and 
 last, no less than 105,000,000 of British subjects, 
 that is, nearly half of British India, I say that, of 
 all the departments I have ever administered, I 
 never saw one more efficient than the missionary 
 department; and of all the hundreds of thousands 
 of officers I have had under my command, I have 
 never seen a better .body of men than the Protes- 
 tant missionaries, I say this also, that of all the 
 departments I have administered, I have never 
 known one in which a more complete result was 
 got from the expenditure than in that great, that 
 grand department which is represented by the 
 Protestant missions." 
 
lS2 INDIA. 
 
 Of the trustworthy character of missionary ' ■ 
 returns, he remarks : " I say that of all the statis- 
 tics that are published by the missionaries you 
 have absolute, official verification ; that the census 
 of the native Christians of India is as trustworthy 
 as the census of the population of British India 
 itself, that all the main facts upon which you rely 
 if you give your subscriptions are as certain as 
 any financial, or commercial, or political, or 
 administrative fact whatever." 
 
 The Pa// Ma// Gazette says : ** Statistics have 
 established, in a startling and unexpected manner, 
 that Christianity is a really living faith among the 
 natives of India, and that it is spreading at a rate 
 which was unsuspected by the general public. 
 The report shows very honestly that the missionary 
 work in India is an educational quite as much as 
 a proselytising enterprise." 
 
 A Late Governor of Ceylon, says : 
 
 "I know of no country where missionary enter- 
 prise is doing better work than here, or where 
 there is less of the odium t/ieo/ogicum'* 
 
INDIA. 183 
 
 The Government Report on Tinnevelly Dis- 
 trict, 1 874, says : 
 
 "The Protestant missions have made rapid strides 
 in recent years in the conversion of the inhabit- 
 ants to Christianity. 
 
 Sir William Muir, late Lieut. Governor of the 
 Northwest Provinces, says : 
 
 "Thank God, a marvelous change has taken 
 place within the last half century; and while to 
 this happy result various agencies have contributed, 
 a powerful influence — one might be bold to say 
 the most powerful of all the influences at work — 
 has been the missionary attitude of the Church 
 in asserting for our holy faith its legitimate 
 supremacy as the regenerator of mankind." 
 
 « 4: * 4c 4( 
 
 "Thousands have been brought over, and in an 
 ever-increasing ratio, converts are being brought 
 to Christianity. And they are not shams nor 
 paper converts, but good and honest Christians 
 and many of them of a high standard." 
 
184 INDIA. 
 
 HINDRANCES. 
 
 Twenty years after Gordon Hall's arrival at 
 Bombay, he wrote that " the number of true con- 
 verts from idolatry had been less than the number 
 of valuable lives that had been sacrificed in the 
 rescue." Now the number of Christian converts 
 is doubling on itself with each decade, but the 
 work is only fairly begun. The native Christian 
 community can scarcely be said yet to be a recog- 
 nized power in the land. Our diagram, showing 
 the enormous disproportion of the non-Christian 
 to the Christian population of the land, furnishes 
 an ordeal for faith. We are dealing with forms of 
 civilization that are hoary with age, with customs 
 that have been grooved into the life, with preju- 
 dices that have warped the mind, and with super- 
 stitions that have awed the heart of millions of 
 people for hundreds of generations and through 
 centuries too remote for history. 
 
 It is idle to think they can be uprooted in a 
 day. Lord Lawrence has pointed out that the 
 
INDIA. 
 
 185 
 
 THE PEOPLE OF PVBIJ!. 
 
 conquering hordes of Islam had easy work in 
 proselyting the peoples they had subjugated in 
 other lands, but eight centuries of Muhammadan 
 
1 86 INDIA. 
 
 rule in India left the masses as strongly wedded 
 as ever to their system of caste and to their relig- 
 ious beliefs and rites. Christians should prepare 
 for prolonged and powerful opposition. 
 
 It were difficult to tell whether tenacity or pli- 
 ability affords the greater obstruction to reform. 
 The steam engine is a " democrat," and a new 
 Juggernaut, crushing caste and defying prejudice, 
 yet the Hindu has been accustomed, in this " Black 
 Age," to modify his usages to meet exigences. No 
 Brahman should, yet hundreds of them do, make 
 their livelihood as writers. The grip of the twin 
 tyrants custom and caste is only relieved in order 
 to get a new hold. The steam engine speeds the 
 missionary to his work, but thousands on thou- 
 sands, who could not spare the time or endure the 
 exposure of the old pilgrimage to famous shrines 
 and bathing ghats, are borne as on wings to partici- 
 pate in these ceremonies. The author has sat in 
 railway carriages with hundreds of Hindus, who 
 raised a shout like the noise of many waters on 
 reaching specially sacred spots on the Ganges. 
 
INDIA. 1S7 
 
 Our mission presses are multiplied, but we have 
 no monopoly of this method of approach to the 
 Indian mind. India skies are being darkened 
 with leaves which are not " for the healing of the 
 nation." Modern printing and publishing facilities 
 are being utilized to make them a new and terrible 
 energy for the dissemination of heathen and 
 infidel beliefs. Hindus and Muhammadans are 
 every year scattering thousands of pages in de- 
 fense of their respective faiths. Publishing 
 houses, with shrewd priests for writers and canvas- 
 sers, find the publishing of evil books to be a 
 lucrative business. One Hindu prince not long 
 since caused the publication and distribution at 
 his own expense of a million of tracts ; and a 
 Muhammadan presented to a publishing house at 
 Lucknow about ;^4,ooo to encourage the produc- 
 tion of Muhammadan literature. Of the 103 
 native newspapers published in the Northwest 
 Provinces of India, all but two are antagonistic to 
 Christianity. The burden of Hindu literature is 
 the heroic deeds of heathen gods, with a coloring 
 
1 88 INDIA. 
 
 of deceit and sensuality which panders to and 
 cultivates the most immoral sentiments and lives. 
 
 THE HOUR. 
 
 1. The Hour and the Peril. — The question of 
 success is not, however, to be determined in India. 
 The peril lies nearer home, and is admirably 
 pointed out by Sir Alfred Lyell in the following, 
 the italics being ours : 
 
 " Some may think that Christianity will, a sec- 
 ond time in the world's history, step into the 
 vacancy created by a great territorial empire, and 
 occupy the tracks laid open by the upheaval of a 
 whole continent to a new intellectual level. But 
 the state of thoitght in Western Europe hardly 
 encourages conjecture that India will receizfe from 
 that quarter any such decisive impulse as that which 
 overturned the decaying paganism of Greece and 
 Romey 
 
 In India all things are ready. Providence is 
 long strides ahead of the laggard church of the 
 
INDIA. 189 
 
 west. The ignorance and apathy of church re- 
 garding the situation is the source of alarm. 
 "The hour strikes" and we are not "on time." 
 
 2. The Hour and the Privilege. — It is per- 
 haps eighteen centuries since the church was chal- 
 lenged with so remarkable an opportunity for 
 advance as in India to-day. The whole common 
 opinion is thrown up for a re-moulding, 
 the whole common manners for re-adjusting, the 
 whole common faith for re-questioning. Such 
 periods in such societies are rare. The moulding 
 power may, by simultaneous voluntary effort of 
 the churches of the West, be made a Christianizing 
 one. It is a case for race regeneration. So far, as 
 Hinduism is concerned — and it represents more 
 than three-fourths of the population of a territory 
 larger than all Europe — never, since the Aryan 
 race, with its peaceful and pastoral habits, first 
 made its way into this peninsula, down through 
 all the long line of its succeeding history — a his- 
 tory replete with more of event than that of any 
 people besides — never in all the long line of its 
 
IQO INDIA. 
 
 full and overflowing history, has God so fused 
 these masses for moulding by a Christian hand ; 
 never has he given so high a commission concern- 
 ing this people to the Christian church ; never 
 were India's blind and bewildered masses flung so 
 beseechingly before her, as now. Now, in a sense 
 never known before, we may speak, and as at no 
 other time, have chronic prejudices start aside, 
 mute and meek, at our bidding ; now, we may 
 touch, as with prophet power, the upturned skel- 
 eton of the ages, and have it start into life. 
 
 If the church will fling away her weapons 
 because of the meagre statistics of individual con- 
 versions, then had she better have never broken 
 lance with India's packed society and patriarchal 
 prejudices; but if she is willing to address her- 
 self to the work of the world's redemption with 
 that daring which knows no defeat, yet with that 
 patience which waits the slow marchings of Provi- 
 dence along the centuries, if she be but willing 
 to do man's duty, in connection with God's oppor- 
 tunity, then India, to-day, affords one of the ripest 
 
INDIA. 191 
 
 and richest and rarest places for her tears and for 
 her toil that ever she will find in all the Providence 
 of God. 
 
 3. The Hour and the Duty. — The Master 
 himself guarantees our success. It is a tempting 
 prize that the rich offerings at the shrines of 
 Southern India may be turned to the treasury of 
 the Lord ; that the temples of Benares, the 
 mosques of Delhi, and the golden shrines of 
 Umritsur shall be given to the worship of our 
 Aratar and Prophet-king. 
 
 But " suppose we had no success," asked the 
 now sainted Bishop Thomson, " hath not God 
 commanded and shall not we obey ? * * * Can 
 we see man debased, self-corrupted, self- mutilated, 
 self-imbruted, self- damned, and not speak? 
 Though no man hear and no man pity, you must 
 plead, though you tell your truth and sorrow to 
 the stones." 
 
 India is too fair a gem to adorn any but the 
 brow of Christ. It was one of her own sons who, 
 touching but the hem of Christianity's garment, 
 
192 INDIA. 
 
 said : " None but Jesus ; none but Jesus ; none but 
 Jesus ever deserved this bright, this precious dia- 
 dem, India ; and Christ shall have it." 
 
 THE APPEAL. 
 
 The great council of missionaries in Calcutta, at 
 the close of i88[, makes the following appeal to 
 Christians in Europe and America : 
 
 ** This conference is deeply impressed with the 
 vastness of the work which remains to be per- 
 formed before India can be won for Christ. Even 
 in the great centers of population, where there is 
 the largest number of missionaries, there are far 
 fewer laborers than are imperatively required ; 
 while many districts, with more than a million of 
 inhabitants, are left to the care of but one or two ; 
 and other tracts of country, equally populous and 
 yearly becoming more accessible, have not a single 
 Christian missionary resident among them. From 
 all parts of the Indian Empire the cry isf'heard 
 that there are abundant openings for labor, but^no 
 
INDIA. 193 
 
 laborers to take it up ; and the numerous repre- 
 sentations from all parts of the mission field in 
 India, Burmah, and Ceylon, who are here present, 
 feel that an earnest appeal must be made to the 
 churches in Europe and America for more mis- 
 sionaries, both men and women. They therefore 
 earnestly commend this subject to the prayerful 
 attention of all the home churches and societies ; 
 and in the great Master's name, they urge with all 
 the emphasis in their power, the necessity of every 
 effort being made to send forth a largely increased 
 number of laborers into this vast and most 
 important field which is * already white unto the 
 harvest.' " 
 
 It is something, it is much, that a Christian queen 
 rules India, that Christian legislators formulate 
 Christian laws for the land, that Christian courts 
 administer the principles of Christian ethics, and 
 that Christian armies protect all the ambassadors 
 and disciples of Christ, but it remains for the 
 Christian church to see to it that 
 
 India is given to Christ for "a possession." 
 
APPENDIX. 
 
 TABLE I. 
 
 MISSIONARY SOCIETIES AT WORK IN INDIA. 
 
 1. American Baptist Missionary Union. 
 
 2. Karen Home Mission. 
 
 3. American Free- Will Baptist Missionary Society. 
 
 4. Baptist Missionary Society and Indian Home Mission. 
 
 5. General Baptist Misionary Society. 
 
 6. Canadian Baptist Telugu Mission. 
 
 7. Strict Baptist Mission. 
 
 8. South Australian Baptist Missionary Society. 
 
 9. Basle Missionary Society. 
 
 10. Society for the Propogation of the Gospel. 
 
 11. Church Missionary Society. 
 
 12. Oxford Brotherhood of St. Paul. 
 
 13. The Bishops Mission. 
 
 14. Missions under the Local Clergy. 
 
 15. American Board of Commissioners for Foreign Missions. 
 
 16. London Missionary Society. 
 
 17. Foreign Mission Board of the American Lutheran Church, 
 
 18. Danish Lutheran Missionary Society of Copenhagen. 
 
 19. Gossner's Missionary Society at Berlin. 
 
 20. Herrmansburg (Hanover) Mission. 
 
 21. Lutheran Mission at Leipsic. 
 
 22. Swedish Evangelical Lutheran Mission. 
 
 23. Wesleyan Missionary Society. 
 
 24. Methodist Episcopal Missionary Society (American.) 
 26. American Free Methodists. 
 
 26. Episcopal Moravians or United Brethren. 
 
 27. Society of Friends. 
 
 28. Church of Scotland. 
 
 29. Free Church of Scotland. 
 
 30. United Presbyterian Church of Scotland. 
 
 31. United Presbyterian Church of the United States. 
 
 32. Presbyterian Church in England. 
 
 33. Presbyterian Church in Ireland. 
 
 34. Presbyterian Church of the United States. 
 
 35. Reformed Church (Dutch) of America. 
 
 36. Original Secession Synod of Scotland. 
 
 37. German Evangelical Missionary Society in the United States. 
 
 38. Canadian Presbyterian. 
 
 39. Welsh Calvanistic Methodist. 
 
 40. Society for Promoting Female Education in the East. 
 
 41. Indian Normal School and Female Instruction. 
 
 42. Church of England Zenana Missionary Society. 
 
 43. Society for the Propagation of the Gospel, Ladies' Association. 
 
 44. The Woman's Union Missionary Society (American.) 
 
 45. Church of Scotland Ladies' Association. 
 
 46. Baptist Zenana Mission. 
 
 47. Edinburgh Medical Missionary Society. 
 
 48. Christian Vernacular Education Society. 
 
 49. Isolated or Individual Missions. 
 
196 
 
 INDIA. 
 
 TABLE II. 
 
 LOCATIONS OCCUPIED BY MISSIONARY SOCIETIES (1881). 
 
 The number following the name of the locality corresponds 
 with the number opposite the name of the Society in Table I. 
 Societies whose number follows a name are carrying on work in 
 that province or locality. 
 
 BENGAL PRESIDENCY. 
 
 1. Calcutta and Environs — 4, 10, 
 11. 16, 23, 24. 28, 29, 42, 43, 44, 45, 
 46. 49. 
 
 2. West Bengal— 4, 11, 16, 23, 29, 
 32, 42. 
 
 3. Central Bengal— 4, 11, 16, 23, 32. 
 
 4. East Bengal— 4. 8, 10, 11, 37, 39, 
 46, 49. 
 
 5. Assam and Cooch Behar— 1, 4, 
 10, 11, 28. 
 
 6. Orissa— 3, 5, 7, 11, 40. 
 
 7. Chota Nagpore ( including 
 Kols and Santals) —4, 10, 11, 19, 
 29, 49. 
 
 8. Behar -4, 10, 11, 19. 
 
 NOR TH WEST PR O VINCES 
 
 9. East— 4, 10, 11, 16, 19, 23, 24, 34, 
 41.44. 
 
 10. West— 4, 10, 11, 34, 41, 42, 43. 
 
 11. Garhwal, DehraDoon, Kam- 
 aon— 11, 16, 24, 34. 
 
 12. Rohilcund— 11, 24. 
 
 13. OUDH— 11,28,24,^1. 
 
 14. PUNJAB— A, 10, 11, 28, 31. 34, 
 40, 41, 42, 48. 
 
 15. CASHMERE— 4, 11, 26, 28, 34. 
 
 16. RAJPUTA N A— \l,Zl. 
 
 17. CENTRAL INDIA— 25, SS. 
 18 BERARS—U, 49. 
 
 19. NIZAM'S DOMINIONS-!, 
 
 10, 11.23,24,28,29 
 
 20. CENTRAL PROVINCES— 
 
 11, 22, 24, 27, 29. 36, 37, 42. 
 
 BOMB A Y PRESIDENCY. 
 
 21. Scind-11, 24 42. 
 
 22. Gujerat— 33. 
 
 23. Khandeish— 11. 
 
 24. Ahmednaggar— 10,11,15,41,48. 
 
 25. Bombay City— 4, 10, 11, 15, 24, 
 
 28, 29, 41. 
 
 MADRAS PRESIDENCY. 
 
 26. Poona— 4, li, 13, 15, 29, 45. 
 
 27. Sholapur, Satara Kolhapur, 
 Ratnagiri— 10, 15, 34. 
 
 28. Belgaum, Dharwar, North 
 Canara— 9, 11, 16. 
 
 29. Bellary— 1, 10, 16, 24. 
 
 30 Mysore— 10, 16, 21, 23, 49. 
 
 31. South Canara and Coorg— 9. 
 
 32. Malabar, Cochin— 9, 11. 
 
 33. Travaocore-li, 16, 42. 
 .34. Tinnevelly— 7, 10, 42, 49. 
 
 35. Madura-10, 11, 15, 21. 
 
 36. Panducutta— 21. 
 
 37. Trichinopoli.Tanjore, Coim- 
 batore— 10, 16, 21. 23 
 
 38. Nilgiris Salem— 9, 10, 11, 16, 
 23 35 
 
 39. Arcot— 10, 18, 20, 21. 28, 35. 
 
 40. Chingleput— 7, 11, 16, 23, 29. 
 
 41. Madras— 1, 10. 15, 16, 21, 23, 24, 
 28, 29, 42 
 
 42. Nellore— 1,20, 29. 
 
 43. Cuddahpah, Karnul— 10, 16, 
 35. 
 
 44. Kistna District— 11, 17, 42. 
 
 45. Godavery— 6, 17, 49. 
 
 46. Visagapatam, Ganjam— 6, 16. 
 
 47. BURMA — Andaman Is- 
 lands— 11. 
 
 48. Tennasserim (Tavoy and 
 Maulmain)— 1. 
 
 49. Pegu and Independent Bur- 
 ma (Rangoon Bassein and 
 Maulmain)-1, 10, 24, 49. 
 
 50. CEYLON— I, 4, 10, 11, 15, 23. 
 
INDIA. 
 
 197 
 
 GENERAL SUMMARY OE RESULTS. 
 
 1851 1861 1871 1881 
 
 STATIONS. 
 
 In India 222 319 423 566 
 
 In Burma No returns 18 J* 32 
 
 In Ceylon 40 57 74 115 
 
 Total 262 394 "522 "716 
 
 FOREIGN AND EURASIAN ORDAINED AGENTS. 
 
 In India 339 479 488 586 
 
 In Burma No returns 22 29 36 
 
 In Ceylon 34 36 31 36 
 
 Total 373 537 548 "658 
 
 NATIVE ORDAINED AGENTS. 
 
 In India 21 97 225 461 
 
 In Burma No returns 46 77 114 
 
 In Ceylon 8 42 79 66 
 
 Total 29 18.5 381 "674 
 
 NATIVE liAY PREACHERS. 
 
 In India 493 1,266 1,985 2,488 
 
 In Burma No returns 411 359 368 
 
 In Ceylon 58 102 184 132 
 
 Total 551 1,779 2,528 2,988 
 
 CHURCHES OR CONGREGATIONS. 
 
 In India 267 291 2,278 3,6.50 
 
 In Burma No returns 352 353 530 
 
 In Ceylon 43 224 341 3.58 
 
 Total 310 867 2,972 4,-5.38 
 
 NATIVE CHRISTIANS. 
 
 In India 91.092 138,731 .224,258 417,372 
 
 In Burma No returns 59,366 62,729 75,510 
 
 In Ceylon 11,859 15,273 31,376 35,708 
 
 Total 102,951 213,370 318,363 528,590 
 
 COMMUNICANTS. 
 
 In India 14,661 24,976 52,816 113,325 
 
 In Burma No returns 18,439 20,514 .24,929 
 
 In Ceylon 2,645 3,859 5,164 ' 6,843 
 
 Total 17,306 47,274 78,494 145,097 
 
 N. c. CONTRIBUTIONS (in the year not decade). 
 
 In India about 40,000 85,121 121,929 
 
 In Burma " " 12,000 42,736 69,170 
 
 In Ceylon " " 8,000 31,267 37,418 
 
 Total Rs about 60.000 159,124 228,517 
 
198 
 
 INDIA. 
 
 MALE EDUCATION. 
 
 1851 1861 1871 
 
 FOREIGN AND EURASIAN MALE TEACHERS. 
 
 In India No returns no returns 134 
 
 In Burma " " 12 
 
 In CeyJon " " 6 
 
 Total (1871 includes Preachers) 152 
 
 native;christian teachers. 
 
 In India No returns no returns 1,901 
 
 In Burma " " 77 
 
 In Ceylon " " 316 
 
 Total 2,294 
 
 THEOIiOGICAIi AND TRAINING PUPILS. 
 
 In India No returns no returns 1,205 
 
 In Burma. 
 In Ceylon. 
 
 Total. 
 
 ANGIiO-VERNACXTLiAR SCHOOIiS. 
 
 In India 91 162 
 
 In Burma No returns 8 
 
 In Ceylon 37 23 
 
 Total 128 193 
 
 ANGLO-VERNACULAR PUPILS. 
 
 In India 12,401 21,090 
 
 In Burma No returns 586 
 
 In Ceylon 1,675 1,657 
 
 356 
 57 
 
 1,618 
 
 347 
 13 
 52 
 
 412 
 
 40.075 
 
 836 
 
 2.604 
 
 Total. 
 
 14,076 23,333 
 
 VERNACULAR SCHOOLS. 
 1,099 1,353 
 
 In India 
 
 In Burma No returns 
 
 In Ceylon 246 
 
 249 
 209 
 
 Total 
 
 1,345 1,811 
 
 VERNACULAR PUPILS. 
 
 In India 38,661 36,386 
 
 In Burma No returns 3,778 
 
 In Ceylon 9,126 8,226 
 
 1,912 
 180 
 149 
 
 2.241 
 
 54.241 
 
 4,037 
 
 7,':)61 
 
 Total 
 
 In India .. 
 In Burma. 
 In Ceylon. 
 
 47,787 48,390 
 
 TOTAL MALE PUPILS. 
 
 52,850 60,026 
 
 No returns 4,802 
 
 11,005 10,047 
 
 95,521 
 
 5,229 
 
 10,622 
 
 1881 
 
 98 
 
 3 
 
 15 
 
 116 
 
 3,481 
 194 
 670 
 
 4,345 
 
 1,235 
 86 
 56 
 
 1,377 
 
 385 
 
 28 
 59 
 
 472 
 
 45,249 
 
 850 
 
 4,104 
 
 43,515 50,203 
 
 3,020 
 248 
 435 
 
 3,703 
 
 84,760 
 
 6,287 
 
 26,371 
 
 66,239 117,418 
 
 131,244 
 
 7,223 
 
 30,531 
 
 Total. 
 
 63,855 
 
 74,875 111,372 168,99« 
 
INDIA. 
 
 199 
 
 WOMAN'S WORK. 
 
 185J 1861 1871 1881 
 
 FOREIGN AND EURASIAN FEMALE AGENTS. 
 
 In India No returns No returns 370 479 
 
 JSg^SS:::::::::;:::::::::::::::: !_ 1 1 1 
 
 Total 423 541 
 
 NATIVE CHRISTIAN FEMALE AGENTS. 
 
 In India No returns No returns 837 1,643 
 
 In Burma " " ^6 71 
 
 iS Ceylon...... JL _1 J^ ^ 
 
 Total 967 1,944 
 
 BOARDING SCHOOLS FOR GIRLS. 
 
 In India 86 108 26 155, 
 
 In Burma No returns 3 18 
 
 In Ceylon 5 5 1 b 
 
 Total.... 91 116 28 171 
 
 BOARDING PUPILS— GIRLS. 
 
 In India 2,274 3,912 536 6,379 
 
 In Burma No returns 103 21 388 
 
 In Ceylon 172 145 10 266 
 
 Total 2^46 4,160 567 6,983 
 
 DAY SCHOOLS FOR GIRLS. 
 
 In India 285 261 664 1.120 
 
 In Burma No returns 2 8 1 
 
 IS Ceylon _J^ }^ J}1 2^ 
 
 Total 355 373 789 1,281 
 
 DAY PUPILS— GIRLS. 
 
 In India 8-919 12,057 24.078 40,897 
 
 In Burma No returns 963 995 1,147 
 
 In Ceylon.".' 2,630 3,844 3,943 7,506 
 
 Total 11,549 16,864 29,016 49,550 
 
 ZENANA HOUSES. 
 
 In India . — — '^'^^ 7,522 
 
 In Burma ;; .. - ^ 
 
 In Ceylon i-^^vi 
 
 Total ~ ~ 1,300 9,566 
 
 ZENANA PUPILS. 
 
 In India - - 1.997 9,132 
 
 In Burma *' ,', — 
 
 In Ceylon _1 _1 — 
 
 Total 1.997 9,228 
 
 TOTAL FEMALE PUPILS. 
 
 In India 11,193 15.969 26,611 56,408 
 
 In Burma No returns 1,066 1,016 1,48.5 
 
 In Ceylon..: .....:....! 2,802 3,989 3,953 7,868 
 
 Grand Total.Female Pupils 13.995 21,024 31,580 65,761 
 
200 INDIA. 
 
 SUMMARY OF PUPILS IN ALL SCHOOLS. 
 ToTAii PUPILS, MALE AND FEMALE (not incl'd'g Sunday Schools.) 
 
 ISSl 1861 1871 1881 
 
 In India 64,043 75,995 122,132 187,652 
 
 In Burma No returns 5,868 6.245 8,708 
 
 In Ceylon 13,807 14,036 14,575 38,399 
 
 Grand Total, Male and 
 
 Female Pupils 77,850 94,899 142,952 234,759 
 
 TOTAL SUNDAY SCHOOL PUPILS. 
 
 In India No returns no returns no ret'rns 61,688 
 
 In Burma " '• •' 4 040 
 
 In Ceylon " " '« 17*593 
 
 Total Sunday School Pupils 83,321 
 
 ROMAN CATHOLICS IN INDIA. (1877). 
 
 "Statement prepared for the (Ecumenical Council at Rome. 
 
 Vicariates Apostolic. Population. Rom. Catholics. 
 
 Agra 42,068,103 13,914 
 
 Patna 38,498,501 8,043 
 
 Central Bengal or Barhampur 8,000,000 659 
 
 Western Bengal or Calcutta 10,397,000 10,350 
 
 Eastern Bengal or Dacca 9,261,000 8.000 
 
 Ava and Pegu 3,083.000 8,700 
 
 Bombay and Puna 14,888,000 51,000 
 
 Vizaeapatam 12,605,000 8,390 
 
 Haidarabad 7,020,(100 5,200 
 
 Madras 7,283,000 41,996 
 
 Mysor 4,000,000 20,000 
 
 Coimbator 1,500,000 17,000 
 
 Pondicnerry (Vicarite Apostolic) 4,100,000 113,000 
 
 Pondicherry (Apostolic Prefecture)... 230,000 3,050 
 
 Madura or Trichinapalli 4,226,000 168,800 
 
 Quilon * 700,000 64,000 
 
 Virapalli 300,000 270.000 
 
 Mangalor 2,000,000 54,000 
 
 Goa 470,000 230,000 
 
 1,076,102 
 
 Note.— The Roman Catholic Clergy of Hindustan comprise an 
 Archbishop of Goa, nineteen Bishops who are Vicars Apostolic, 
 815 Priests, beside the Clergy resident in the Island of Goa. There 
 are 146 parishes, 172 districts, 70 military stations, 2,141 churches 
 and chapels. The whole episcopate is European, and also almost 
 all the clergy of the second order. 
 
INDIA. 20 1 
 
 BIBLIOGRAPHY. 
 
 [Books on India in its various phases are too numerous to cata- 
 logue here. Scrantom, Wetmore & Co., 10 Stale St., Rochester, N. 
 Y., will aid purchasers to procure books mentioned in this list as 
 
 far as practicable.] 
 
 RE1.IGIONS. 
 
 (Colebrook) Essays on Religion and Philosophy of the Hindus. 
 
 (Herklott) Qanoon-e-Islam : or Customs of the Mussalmans of 
 
 India. 
 (Mtiir) Liife of Mahomet 4 Vols. 
 (Muir) Original Sanskrit Texts 4 Vols. (English and Roman 
 
 Sanskrit.) 
 (Max mnller) Ancient Sanskrit Literature. 
 (Dosabhoy) Framjee) The Parsees. 
 
 (Dr. Hans') Essays on Language^ Religion, &c,, of the Parsees. 
 (Dr. Wilson) Parsee Religion. 
 (Thomson) The Bhagavat Gita. English, 
 (Coleman) Mythology of the Hindus. 
 (Hongliton) Laws of Manu. 
 (Hardy) Manual of Buddhism. 
 (Wllkins) Hindu Mythology Vedic and Puranic. 
 (Macdonald) The Vedic Religion: or The Creed and Practice 
 
 of The Indo-Aryans 3(X)0 Years Ago. 
 (Banerjea) Dialogues on Hindu Philosophy. 
 (Hunter) Indian Mussulmans. 
 (Lassen) Indische Alterthumskunde, 3 Vols. 
 (Sell) The Faith of Islam. 
 (Whitney) Oriental and Linguistic Studies. 
 
 lUISSlOKS. 
 
 (T. J, Scott) Missionary Life in India. (See Adv.) 
 
 ( Wm. Bntler) Land of the V eda. (See Adv.) 
 
 (Wm. Taylor) Four Years in India. 
 
 (Robblns) Hand Book of India and British Burmah. (See Adv.) 
 
 (Sberring:) History of Protestant Missions in India 1706-1871. 
 
 (Badley) Indian Missionary Directory. 
 
 (Mason) Burmah and its People. 
 
 (Mrs. Mason) Civilising Mountain Men. 
 
 (DnflT) India and Indian Missions. 
 
 (Hons^b) Christianity in India. 
 
 (Reid) History of Methodist Episcopal Missions Vol. 2. 
 
202 INDIA. 
 
 (ilnderson) History of American Board Missions in India. 
 
 ( Wilder) Mission Schools in India. 
 
 (Bf*inbrid?e) 'Around the World Tour of Christian Missions. 
 
 See Adv.) 
 
 (Kiag) The Burman Mission. 
 
 (Hon^btron) Women of the Orient. 
 
 (Hau'ser) The Orient and its People. 
 
 ( Wayland) Life of Judson, 
 
 (Keadricb) Life of Emily C. Judson. 
 
 (M:arstiman) Life of Carey, Marshman and Ward. 
 
 (Venn) Life of Francis Xavier. 
 
 (A. Kins') Life of Geo. Dana Boardman. (See Adv.) 
 
 (Scadder) Life of Rev. John Scudder. 
 
 (Geo. Simitb) Life of Dr. Duff. 
 
 (Brittain) A Woman's Talks About India. 
 
 (Arthur) Missions in the Mysore. 
 
 (Badley) Indian Missionary Directory. 
 
 (Bainbrid^e) Along the Lines at^ the Front. 
 
 (Carpenter) Self Support in Karen Bassein Mission. 
 
 (Smitb, S. F.) Missionary Sketches : History of Baptist Mission- 
 ary Union. 
 
 (Wason) Story of a Working Man's Life. 
 
 (Chaplin) Our Gold Mine: Story of American Baptist Missions 
 in Burmah. 
 
 (Cupples) Memoir of Mrs. Valentine (Jeypore). 
 
 (Ellis) Our Eastern Sisters and their Missionary Helpers. 
 
 (Weitbreicht) The Women of India, and Christian Work in the 
 Zenanas. 
 
 (Clon^h) From Darkness to Light : Story of the Telueu Mission. 
 
 (Ijnther) The Vintons and the Karens. 
 
 (Bixby) My Child-Life in Burmah. 
 
 Reports of the Missionary Conferences held at Bangalore, 
 Lahore and Calcutta. 
 
 Indian Evangelical Review (quarterly), Calcutta. 
 
 Indian Witness (weekly), Calcutta. 
 
 MI!«CEI.T.A]yEOUS. 
 
 (^larshman) History of India, 3 Vols. 
 
 (Hnnter) A Brief History of the Indian People. 
 
 (Hunter) Annals of Rural Bengal. 
 
 (Sir Richard Temple) India in 1880. 
 
 Calcutta Review. The Journal of the Asiatic Society of Ben- 
 gal, and also Bombay Branch . 
 
INDEX. 
 
 Aborigines: customs, 9; superstitions, 41. 
 
 Ancestor Worship, 30. 
 
 Appeal of Calcutta Missionary Conference, 162. 
 
 Architecture, 11. 
 
 Aryan, civilization, 1 1 ; languages, 1 8. 
 
 Brahmanism, 43 ; related to Buddhism, 43. 
 
 Brahmoism, leaders, stages, principles of, 169. 
 
 Buddhism, 77 ; similarities and dissimilarities with Brahmanism, 
 78; unsatisfying, 30. 
 
 Burmah, Judson in, 109 ; native Christians of, 115 ; map of, 100, 
 
 Carey, William, 197. 
 
 Caste, 28 ; compensations of, 34 ; destroys individuality, 34 ; 
 divisions of labor and, 32 ; hereditary, 31 ; motives of, 30 ; obstructs 
 progress, 35 ; origin of, 30 ; principles of, 29 ; property and, 30. 
 
 Child-Marriage, 97. 
 
 Child- Widov^7S, 71. 
 
 Christianity in India, grow^th of, 112 ; statistical tables of; triumph ofj 
 anticipated by heathen, 140. 
 
 Christians, native, 113; rate of increase, 115; secret partial-Chris- 
 tians, 122; and Christian communities, 132; Syrian, 103. 
 
 Creation, Hindu theory of, 48. 
 
 Danes, missions of, 106. 
 
 Demon-Worship 42. 
 
 Diagram of Religions, 185. 
 
 " " Comparative Populations, 6. 
 
 " " Comparative Growth of Christian Community, 155. 
 
204 INDIA. 
 
 Education, 40 ; relative growth of Christian, 155. 
 statistics of, in all missions. 
 
 Element-Worship in Vedas, 43. 
 
 Ethnology of India, 9. 
 
 Edwards, Sir Herbert, and missions, 175. 
 
 Frere, Sir Bartle, opinions of, 132, 164, 176. 
 
 Ganges, bathing in, 51 ; exposure of dying on, 53; origin and ex- 
 piatory power of, 51. 
 
 Government of India, on child-marriages, 68 ; child-widows, 70, 
 education of woman, 155 ; Hindu festivals, 158; infanticide, 65 ; 
 influence of women, 159; Muhammadans in Bengal, 91; pil- 
 grimages, 59 ; missions change in view concerning, 161 ; report to 
 parliament, 178; on widow-burning, 161. 
 
 Hindrances to Progress of Christianity, 184. 
 
 Hinduism, degrades woman, 65 ; deities, debasing worship of, 57 ; 
 disintegration of, 166; fetishism of, 155; licentiousness of, 62; 
 moral failure of, 57 ; pilgrimages and their cost, 60; sacred books 
 of, 44. 
 
 Hindu Philosophy, schools and principles of, 46. 
 
 History of India, 26 ; of ancient commerce, 20. 
 
 Hour, the peril, privilege and duties of, 183. 
 
 Hunter, W. W., on Jagannath festival, 60. 
 
 India, Christianity in, 103; climate, 2; commerce, 5, 20, 24; ex- 
 tent, 103 ; internal history of, 26 ; key to Asia, 24 ; physical fea- 
 tures of, 8 ; place in history, 20 ; Romanism in, 104 ; seasons of, 3. 
 
 Infanticide, 65. 
 
 Islam, 89. 
 
 Jagannath, pilgrimages, cost of, 59. 
 
 Jains, 79. 
 
 Judson, Adoniram, 109. 
 
 Kali, worship of, 58. 
 
 Karens, spirit-worship, 9 ; traditions, 95 ; self-support among 
 
INDIA. 205 
 
 lianguages, 16; map of, 18. 
 
 Lawrence, Sir John, on conversion of India, 162; on killing wid- 
 ows and lepers, 162 ; missionary work, 183. 
 
 Leaders, possibilities of native, 154. 
 "Light of Asia," 80. 
 
 I^yell, Sir Alfred, on Brahmanism and Brahmoism, 55, 166, 172; 
 on conversion of India, 186. 
 
 Martyn, Henry, 107. 
 
 Map of Burmah, 100 of India ; political divisions and railroads. 
 See frontispiece — of languages of India, 18. 
 
 Marshman, 107. 
 
 Mass Movement Towards Christianity, 147. 
 
 McLeod, Sir Donald, opinion of, 176. 
 
 Missionaries' testimony to, 176. 
 
 Missionary Conference, Bangalore, 184; Calcutta, 192. 
 
 Missions, Danish, 106; early Protestant of ; Burmah, 109; of In- 
 dia, 107 ; Romanist, 104. 
 
 Muller, Max, on Buddhism, 76 ; resources of India, 3 ; religious 
 reforms, 164. 
 
 MuUens, Joseph, D. D., 1I3. 
 
 Muhammadans, 89; Hinduised, 92; increase of, 91; moral influ- 
 ence of, 93; unsettlement of, 173; widows of, 93; women and 
 their seclusion, 94. 
 
 Muir, Sir William, opinion of, 183. 
 
 Mutiny, changes wrought by, 37. 
 
 Bfanak, Baba, 93. 
 
 Napier, Lord, opinion of, 177. 
 
 Opinions of Eminent Authorities, on India missions ; Edwards, Sir 
 Herbert, 175; Frere, Sir Bartle, Indian government, 178; Law- 
 rence, Lord, 1 74 ; McLeod, Sir Donald, 1 76 ; Muir, Sir William, 
 183; Muller, Max, 164; Napier, Lord, 177; Pall Mall Gazette, 
 182; Temple, Sir Richard, 479; Travelyan, Sir Charles, 153. 
 
206 INDIA. 
 
 Pantheism, 48. 
 
 Parsi, 83 ; catechism, 88 ; customs, 84 ; sacred books, 86. 
 
 Philosophy, Hindu, 47. 
 
 Pilgrimages, cost of, etc., 59. 
 
 Political Divisions of India, 7 ; See map. 
 
 Population of India, 7, according to religion, 100, 185. 
 
 Press, use of, 87. 
 
 Progress in India, 40 ; 160. 
 
 Races of India, 9. 
 
 Reforms, Hindu, 160; Brahmoism. 
 
 Religion, of Aborigines, 41 ; Buddhists, 80 ; Hindu, 46 ; Moslems, 
 
 89 ; Parsis, 83. 
 Results of Missionary work, 160, 196-99. 
 Revivals, great among Karens, 147 ; Santals, 147 ; Shanars, 148 ; 
 
 in Acrot, 151 ; in Ongole, 149. 
 Romanists, Missions of, 104, 199. 
 Roy, Ram Mohim, 169. 
 
 Sacred Books, Hindu, 44 ; Parsi, 84 ; Sikhs, 97. 
 Samaj, Adi ; Brahmo ; Sadharan, 171. (See statistics.) 
 Schwartz, Christian F., 106. 
 Self-Support, 117, 196. 
 Semitic Peoples, 14; civilization, 15. 
 Sen, Keshub Chunder, 170. 
 Sikhs, 97. 
 
 Sin, expiation of in Ganges, 51. 
 
 Social Order, 28; changes, 37, 108, 163, 170, 186, 189. 
 Statistical Tables of Missions, etc., 196-99. 
 Sunday Schools, 117. 
 Superstitions, 42, 92. 
 Suttee, 162. 
 Syrian Christians, 103. 
 
INDIA. 207 
 
 Tables, statistical, of religions, 100 ; of Native Christian, Com- 
 municants, Schools, 196-7. 
 
 Tagore, Babu Debendi-anath, 169. 
 
 Tamils, 1 1 ; Language, 19. 
 
 Temple, Sir Richard, 179. 
 
 Temples, Hindu decaying, 168. 
 
 Travelyan, Sir Charles, Conversion of Hindu, 153. 
 
 Turanian, races, 9 ; customs, suppostitions, lO. 
 
 Vedantism, 50. 
 
 Vedas, 43. 
 
 Vedic Forms of Faith, 43. 
 
 Village Republics, 80. 
 
 Ward, William, 107. 
 
 Widow-Burning, voluntary, 159; prohibited, 161. 
 
 Widows, 70; disgrace of, 71 ; Moslem, 93 ; number of, 72. 
 
 Williams, Monier, on Jains, 79. 
 
 Wilson, John, on conversion of India, 103 ; Hinduism, 53 ; Parsi- 
 ism, 84. 
 
 Woman, ability and influence of native, 74, 158 ; degraded by Hin- 
 duism, 64, 65, 73 ; by Muhammadanism, 94 ; illiteracy of, 69 ; 
 intellectual ability, 74 ; seclusion, 68, 94. 
 
 Woman's Missionary Work, 116, 158, 198. 
 
 Xavier, Francis, 104. 
 
 Zananas or Zenanas, 68; work in, 198. 
 
 Zend Avesta, 86. 
 
 Ziegenbalg, B., 106. 
 
 Zoroastrianism, $2- 
 
ADVERTISING. 
 
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 THE LAND OF THE VEDA 
 
 By rev. WILLIAM BUTLER, D. D. 
 
 This book contains personal reminiscences of India ; its peo- 
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 tions. Large 16mo. $1.50. 
 GOOD FIGHT (A); or Georere Dana Boardman and the Burman 
 
 mission. By Rev. A. King. With an Introductory Essay by 
 
 W. R. Williams, D. D. Large 16 mo. $1.25. 
 AMERICAN WOMAN IN CHINA (An), and her Missionary Work 
 
 there. By Rev. J, B. Jeter, D. D. 12mo. $1.25. 
 
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 33 FRASIKIilBT STREET, BOSTON, 9IASS. 
 
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 In connection with the Woman's Forbjign Missionary Society, 
 of the Methodist Episcopal Church, 
 
 — BY — 
 
 MRS. J. T. GRACEY, 
 
 With an Introduction by Bishop I. W. Wiley, M. D., LL. D. 
 The above may be had postpaid for 30 cents per copy of MRS. 
 J. T. GRACEY, Rochester, N. Y. 
 
ADVERTISING. V 
 
 THE GOSPEL IN ALL LANDS. 
 
 16 Pages Every Week. 
 
 It gives an account of the People of all Lands and of Mission 
 Work among them and its volumes become an Encyclopaedia of 
 Missions. It is the only Missionary Weekly published and is in- 
 dispensable to all those who wish to keep iaformed as to what 
 advancement is being made by the Gospel of Christ. It is the 
 representative of all Churches and Societies. 
 
 Price six cents a week : Two Dollars a year. Eugene R, 
 Smith, Publisher, 114 W. Baltimore-st., Baltimore, Md. 
 
 MISSIONARY WORLD. 
 
 The "Missionary World" has eight pages monthly. Each 
 number contains a Missionary Catechism ; an account of the 
 Habits. Customs, Beliefs, etc., of people in Heathen Lands, show- 
 ing their need of the Gospel; Interesting Stories that will 
 awaken and develop the Missionary Spirit among Young People; 
 from five to ten illustrations, etc. One copy, twenty-five cents a 
 year. Ten or more copies to the address of one person, each fif- 
 teen cents ; to the address of different persons, each twenty cents 
 a year. Editions are published for the Methodist Episcopal 
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 and Lutheran Church. Eui^ene R.Smith, Publisher, Baltimore. 
 
 THE LITTLE MISSIONAR V. 
 
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 "The Little Missionary" is a four page monthly, containing 
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 twenty-five cents a year. Six copies, fifty cents a year. Twenty 
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 to difi"erent addresses, each fifteen cents a year. Address 
 
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 The Missionary Year Book, published by the "Gospel in All 
 Lands," is an invaluable aid in keeping posted on the progress of 
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 and foreign societies, when organized, number of workers and 
 communicants, names of misssionaries, an excellent list of new 
 books bearing on the subject, brief notes on the population and 
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 dom that such an amount of information is put in a more com- 
 pact and convenient torui.—Congregationalist.—We are greatly 
 Dleased with the "Gospel in All Lands Missionary Year Book," 
 published by Eugene R. Smith, Baltimore. There is no other 
 publication of the class that will compare with it for wealth of 
 information in regard to Protestant Missionary work. Price 25 
 cents,.— Central Christian Advocate. 
 
VI 
 
 ADVERTISING. 
 
 BOOKS ON MISSION FIELDS. 
 
 CHINA AND JAPAN.— Illustrated. 16rao, $1.— Bishop I, W. Wiley 
 gives in this book the results of his observations during his 
 episcopal tours in these two countries. His having been a 
 missionary in China twenty-flve years before gives a special 
 interest to his observations. 
 
 INDIA AND BURMAH— Illustrated. 16mo, SI. Rev. W. E. Rob- 
 bins, missionary, has put into this volume more information 
 in regard to these mission fields than can be found even in 
 much larger works. 
 
 MISSIONARY LIFE IN INDIA.— 12mo, $1.50.— Rev. T. J. Scott, D. D., 
 missionary, presents here an interesting account of mission 
 work in tlie villages of India. 
 
 WOMEN OF THE ORIENT.— Illustrated. 12mo, 51.50.— Rev. R. C. 
 Houghton, D. D., visited, with Bishop Harris, the frequented 
 parts of Asia, and gives a lively and faithful portraiture of the 
 Ml omen of Oriental countries. 
 
 ORIENTAL MISSIONS.— Two Volumes. 12mo. $2.— The letters of 
 Bishop Edwar<l Thomson from Bulgaria, India, and China. 
 
 ROUND THE WORLD.— Two Volumes. 12mo. $2.- The letters of 
 Bishop Calvin Kingsley, written during his episcopal tour to 
 the Oriental missions— his last writings. 
 
 LIVINGSTON IN AF«^ICA,— Illustrated. 16mo SI.— A. condensed 
 account of the missionary explorer's travels, by S. A. W. 
 
 ' Jewett, D. D. 
 
 W/lIiDEN & STC>WE. Western Methodist Book Concern, 
 Cincinnati— 190 West Fourth St. St. Louis— 1101 Olive Street. 
 
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ADVERTISING. 
 
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 MISSIONARY CONCERT EXERCISE 
 
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 PRIDE, 50 €TS. PER 100. 
 
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VUl ADVERTISING. 
 
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 10 STATE ST., ROCHESTER, N. Y, 
 
 General Booksellers & Stationers, 
 
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