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LOOWV ayy 39 Digitized by the Internet Archive in 2023 with funding from Columbia University Libraries https://archive.org/details/sketchofarcotmisOOcham HONYWAANOD AYOLNAD HLAILNAML SMe ICilal OFS THE ARCOT MISSION BY Rev. JACOB CHAMBERLAIN; M.D., D.D. WITH MAP AND ILLUSTRATIONS BoarD oF Foretcn Missions, R. C, A, 25 EAST 22D STREET, NEW YORK. 1902, THE ARCOT MISSION. THE COUNTRY IN WHICH IT IS ; THE FIELD WHICH THE ARCOT MISSION WORKS ; Its CLIMATE, PRODUCTIONS AND ANIMAL LIFES ; THE PEOPLE, LANGUAGES AND RELIGIONS ; THE FOUNDING AND DEVELOPMENT OF THE MISSION; THE AGENCIES HMPLOYED ; THE RisuLts So Far ATTAINED, AND THE PLANT SECURED ; THE PERSONNEL, AND ACTIVITINS AT EACH STATION IN 1901-2 ; THE ,QUTLOOK. PRESS OF E, SCOTT COMPANY 146 WEST 23D ST. NEW YORK hibeAKRCOT MISSION OF THE REFORMED Gavi ChatINea MER IGA if, ADISND) COWUNMMIR NE TONS YAM KONEL Ian NSS, from Cape Comorin, the southern point of India, there extends northward for 1,200 miles, nearly parallel with the coast of the Sea of Arabia, and from forty to sixty miles distant from it, the range of mountains known as the Western Ghats, varying in height from 3,000 to 8,700 feet above the level of the sea. Two hundred miles north of the cape there iS a gap, some thirty miles wide, through which the Madras Railway runs to the western coast. North of this gap the range divides, and what are called the Eastern Ghats, a broken range of from 2,000 to 3,000 feet high, run off to the northeast, until, some forty miles north of Madras, and 400 north of Cape Co- morin, they approach within forty miles of the Bay of Bengal and follow up its coast, at a less or greater dis- tance, to within 100 miles of Calcutta. Here they turn sharp to the west, and, crossing India once more, rejoin the Western Ghats in Rajputana, leaving the Gangetic valley to the north. The triangle thus formed between the western and eastern Ghats consists chiefly of a plateau some 2,000 feet or more above the sea. In this are the native king- doms of Mysore and Hyderabad, and also portions of the Madras and Bombay Presidencies and of the Central Provinces. The plateau is itself broken up by smaller ranges of mountains and deep valleys and rivers, nearly all of which find their way through the gorges in the Eastern Ghats and flow into the Bay of Bengal. Extending from Cape Comorin north and east, lying between the Western Ghats on the west, the EHast- ern Ghats on the north, and the Bay of Bengal on the east, is the great triangular plain of the Madras Presi- dency. It is some 400 miles north and south and 200 east and west at the widest. 6 Tue Arcot Mission, This extended plain is, however, diversified by many rocky hills or mountains which rise solitary, like huge hay stacks, or in groups, or small ranges, so that one can hardly find a spot in the whole of the vast plain where there are not hills of 500 to 1,500 feet high in sight, thus differing essentially from American prairies. The soil varies greatly. From Cape Comorin for some distance north is a vast sand plain; then a stretch of black cotton soil; then vast regions of red clayey soil. There are also large regions of stiff yellow clay and rocks on which nothing will grow. Not one hundredth part of the area is capable of cultivation by irrigation, and only on a moiety of the land can ‘dry crops” be raised, as those are called which are raised without irrigation dur- ing and following the monsoons. Hundreds of thou- sands of acres scattered everywhere can only be used for pasturage and during the long dry seasons only a goat can find anything edible on them. There is little or no marshy land in all this great plain, There is plenty of ‘jungle,’ but it is mostly the clay, rocky and dry part spoken of above. For a jungle in India only three things are requisite. It must be unin- habited, uncultivated and covered with a woody growth, either of bushes, shrubs or trees. It may be wet or dry, level or hilly; it is a jungle all the same. From Madras this plain continues nearly 700 miles northward as a narrow strip between the Eastern Ghats and the Bay of Bengal, until the boundary of the Ben- gal Presidency is reached in Orissa. The Presidency of Madras is thus over 1,000 miles long on the Bay of Bengal, and is 350 miles wide, at its widest point, between the bay and the Arabian Sea. It has a population, including the Native States embraced in it, as per the new census, of 48,117,528 people. All India is some 2,000 miles long from south to north, and 1,800 miles wide, from the Chinese boundary to Afghanistan, and is the home of 294,362,676 of the human race, being one-half the size of the United States proper and con- taining four times its whole population, or more than one-sixth of the whole human family. The people not homogeneous. There are more dis- tinct people and languages in India than in all Eu- THE Arcot Mission, 7 rope. This will not be wondered at so much when we remember that India is in itself larger than all Hurope, excluding that part of the Russian Enpire which falls in Europe, and has a larger population than the whole of Europe, again excluding European Russia. The different peoples of India are, indeed, as distinct from one another ethnologically and linguistically, as the Englishman from the Italian or the Frenchman from the Norwegian. The mistake is often made of thinking of India as one people, one nation. It is rather a conglomeration of races, lan- guages, nationalities, but now, in God’s good providence, mostly under Britain’s beneficent sway. 10g THE FIELD WHICH THE ARCOT MISSION WORKS. The field worked by the Arcot Mission lies mostly in the northernmost part of the great triangular Madras plain, but reaches up also to the adjacent plateau above the Eastern Ghats. It begins on the Indian Ocean, or Bay of Bengal, sixty miles south of the city of Madras and reaches along the seacoast southward to the French pos- session of Pondicherry, 315 miles north of Cape Comorin. From that as a base it extends northwesterly inland 190 miles, varying in width from forty to ninety miles. It comprises two taluks (counties) in the South Arcot district (state); ten taluks in that of North Arcot; The Punganur Zemindary (native state); two taluks in the Cuddapah district, and one taluk and more in the Mysore kingdom, in all, sixteen taluks, or coun- ties. It has an area of 9,204 square miles, and a popu- lation of 3,014,352. Of these sixteen counties, the two in South Arcot and nine of those in North Arcot are on the before mentioned plain at the foot of the Hastern Ghats. North Arcot, the two in Cuddapah, the one in Mysore, and the Pun- ganur Zemindary are on the plateau above the Eastern Ghats, and are some 2,000 feet above the sea. About ten and a half of the taluks on the plain are oc- cupied by Tamil speaking people. Half a taluk on the 8 Tue Arcor MISssION, plain, and all of those above the Ghats are occupied by Telugu speaking people. We have thus: Taluks. Area. Population. Language. 10% D9 Sd.) ma. 2,067,475 Tamil. 516 3,613 SQ. am: 946,877 Telugu. 16 9,204 sq. m. 3,014,352—Totals. Size and Shape. The Arcot Mission field is thus about the size of the states of New Jersey and Delaware to- gether, with a population more than one-half larger than theirs. There are nearly one-fourth more Tamil speak- ing people than the population of New Jersey, and four times as many Telugus as the population of Delaware. For the bringing of all these into the kingdom of Jesus Christ is the Reformed Church of America re- sponsible, for it is practically the only mission body working in this field. This field is about the shape of a man’s right foot, the heel of which rests against the sea at Pondicheri'y, the foot reaching up northwest 190 miles, with Tindi- vanam under the heel; Arni under the instep; Vellore, Gudiyatam, Ranipettai and Chittoor under the portion from the instep to the ball; Palmaner under the ball of the great toe, and Madanapalle under the toes expanded 90 miles miles from east to west. Besides these stations, and outside of this compact field, is the Nilgiri mountain station at Coonoor. This is 250 miles west at an elevation of nearly 6,000 feet above the sea. Railways. The two great railways of South India run through the Arcot Mission in a very convenient way. The “Madras Railway” from Madras to the West Coast and to Bombay cuts across the mission from east to west, run- ning near to Ranipettai, Vellore and Gudiyatam on to Coonoor on the mountains. The ‘South India Railway,”’ coming up from Tuticorin, the landing port from Colombo, runs through the whole length of the mission, from south- east to northwest, and on or near it are Tindivanam, Arni, Vellore, Katpadi, (the junction with the Madras Railway), Chittoor, Pakala, Piler, Vayalpad, Madan- apalle and many outstations of the mission. These rail- Tue Arcot Mission 9 ways built since the establishment of our mission, are a very great help to us in our work, and save much valuable time formerly expended in traveling with oxen, in going from station to station, and in visiting our 157 village congregations and 147 village day schools, besides our extensive preaching tours among non-Christians. They also lessen our expenses, for we used to pay three to four cents a mile to travel with bullocks, but by rail- way, second-class, the fare is one cent a mile. JUL. CLIMATE, PRODUCTIONS AND ANIMAL LIFE. Vellore, the geographical center of the mission, is in latitude 12 degrees 50 minutes north, as much farther south than Tampa, Florida, as that is south of Boston, Mass. It is just about the latitude of Nicaragua Lake. The Tamil portion of the mission varies in height above the sea from 50 feet in parts of the Tindivanam taluk, to 900 or more in parts of the Chittoor and Gudi- yatam taluks. The temperature from March to October ranges from 80° to 110° in the shade and rises to 150° or 160° in the sun, necessitating the avoidance, aS much as possible, of ex- posure to the sun and requiring that we do much of our traveling by night. From November to February it is cooler, the thermometer dropping very rarely to 60°. In the Telugu part of the mission, above the Eastern Ghats, the temperature averages some ten degrees lower, though even at Madanapalle it has frequently touched 100° in the shade in March. Rainy Seasons. There are two rainy seasons or mon- soons in the year, in this part of India, June being the normal time for the early or lesser rains, and the second half of October and November for the latter or heavier. Three-fourths of the whole year’s rainfall often comes in one month, October 15th to November 15th. These rains furnish the water that is stored in the myriad irrigation tanks, as the reservoirs in India are called. If the early monsoon fails, it means that no summer crops, except those irrigated from the last October rains, will be grown, 10 Tue Arcot MIssIon. If the latter fails, it means that not only the very much larger cool weather unirrigated crops will fail, but that no water will fill the reservoirs and that no irrigation crops of rice, ragi or sugar cane will grow. Showers do not here fall every week or two throughout the year as in America. Often from December to March or April there will not be a single shower. Deciduous trees lose their leaves in the hot, dry season, and the “eool season” is ordinarily the time of the most pro- fuse vegetation and for the growing of the most profit- able and prolific crops. The great heat begins to appear in March and from that until June is the intensely dry season. The grass disappears entirely from sight, and the roots are dug for the sustenance of horses and milch cows, while other cattle live on the coarse dry straw of the recent rice and ragi cronvs and the stalks of the dwarf sorghum. The ground becomes parched like a rock. In the dry beds of the tanks, in the fields and in our compounds the baked earth opens in cracks and fissures, often three inches wide and three to five feet deep. The cattie and sheep go panting long distances to find water in some tank not vet dried. Furniture in our houses cracks and sometimes falls apart. Late in May, in a normal season, the advance clouds, harbingers of the S. HE. monsoon, begin to appear over the Telugu plateau, and slight showers break the tension of the hot drought. A few weeks later these begin to appear on the Tamil plains, and then the June rains fall and tropical verdure gladdens the heart of man and beast. The morning after the first good rain thousands of oxen and plows appear in the broad, unfenced fields, often in gangs of six or a dozen following each other, furrow by furrow. Thus the scene pictured in the nineteenth chapter of I. Kings, of ‘Elisha the son of Shaphat plow- ing with twelve yoke of oxen before him, and he with the twelfth’ is reproduced here season by season. The crors most grown in this region are rice, where there is water for irrigation; ragi, or small millet; zonna, Tue Arcot Mission. II or large millet, and many other varieties of the millet family; dwarf sorghum, producing seeds used for food for laboring people; beans, of forty varieties, from one- sixteenth of an inch to one inch in length, used much for food for man and beast, of which the gram, used for horses instead of oats, is one variety; oil seeds, of many kinds; ground nuts or peanuts, of which shiploads are exported to France to be manufactured into excellent “Olive oil;’ Indian corn, and here and there a few acres of wheat, though this does not do very well in this latitude. Sugar cane is found in some parts, though it can only be raised where the water supply for irrigation can be depended upon throughout the year, for it takes nearly eleven months to mature, and must be irrigated at least once a week for the whole of that time. The vegetables most cultivated are egg plant and okra, both natives of India; radishes of many varieties, the larger ones used for cooking; peppers, green, red and black; ginger, used green; onions, garlic, leeks, cucum- bers, large, used mostly when ripe and then cooked as squash; pumpkins, squashes, gourds and sweet potatoes. It is too hot, even on the Telugu plateau, for the Irish potato to thrive. European garden vegetables can be grown during the cool season. The principal fruits of this region are bananas or plan- tains, as they are called in India; mangoes, wood apples, tamarinds, oranges, limes, pomegranates, custard ap- ples, jack or India bread fruit, and papayas, like small muskmelons, but growing on trees. Apples, cherries, peaches and plums cannot grow in the tropics. Animal Life. The domestic animals seen are cattle, which often live in the house with the family; milch buf- faloes, most ungainly animals, whose milk makes butter white as lard; sheep, goats, pigs, wretched specimens, kept only by the outcasts; dogs, cats, donkeys, small and not good for much, and tats or small native ponies. It is too hot for horses to be successfully bred and thrive, and only imported ones are found. Oxen and buffaloes are almost exclusively used for heavy draft. Camels and elephants are not found here. 12 Tue ArRcoT Mission. The wild animals, found chiefly on the Telugu plateau, are bears, hyenas, foxes, an occasional wolf, a few Ben- gal tigers, striped; cheetahs, or spotted tigers; leopards, wild cats, wild boars, elk, deer, antelope. Monkeys, jack- als, Squirrels and the mongoose are found everywhere. Domestic fowls abound, often having the freedom of the house, and living with the family as pets; ducks are plentiful in places, but turkeys and geese are rare. About the houses and in the towns everywhere are crows in myriads; kites, hawks of many kinds, owls, parrots, vultures, very useful as scavengers; bats and flying foxes, an enormous species of bat. In the jungles are found peacocks, jungle fowl and many smaller wild birds. Of serpents there are very many, cobras, vipers, rock- snakes, black and watersnakes, and fifty other kinds, one-half of which are said to be poisonous. Vermin are in great number and variety. Scorpions, black, red and white are from one to seven inches in length, the largest not the most poisonous; tarantulas, centipedes, spiders, lizards, ants, black, red and white, are not strangers in the houses. The white ants are very de- structive to wooden boxes, timbers, clothing and books, devouring also dead vegetable or animal fibre, making way with many carcasses that might otherwise breed pestilence. Indeed almost every kind of disagreeable in- sect or animal in India does some good. Gnats and eye-flies abound, the latter being a small variety of gnat which persistently seeks to suck the juices of the eye, and efficiently propagates ophthalmia. Mosquitoes, both the innocuous but annoying culex, and the pestilential anopheles, are so abundant and persistent that in many places mosquito curtains are used the year round. Fleas infest even the best European houses at certain seasons, while native houses swarm with the insect that infests beds. But withal life is not at all unbearable, for there are ways of meeting all these pests, and indeed one preys upon another. The small house lizard destroys flies and other insects and the mongoose is a deadly foe to serpents and other reptiles. After a time little more attention is paid to the multitudinous pests in India than to the few in the home lands. THE ArcoT MIssIoNn 13 IV. THE PEOPLE, LANGUAGES AND RELIGIONS. When Abraham, at the call of God, was leaving Ur of the Chaldees, in the valley of the Huphrates, and migrat- ing westward to Canaan to found the Jewish nation, the tribes of Central Asia, farthest east, were seized with a spirit of migration southward, to find more genial climes and richer pastures. The Dradivian tribes were among the first to push through the mountains of the Himalayan range and en- ter India. Not stopping about the Indus and the Ganges they pushed on southward and occupied what is now Madras Presidency, together with the native kingdoms of Hyderabad, Mysore and Tranvancore, and the southern portion of Bombay. In old Sanscrit literature these immigrants are spoken of as the Pancha Dravida, or five Dravidian tribes. Each tribe or people was distinct. Hach had its own language, customs and tribal organization. They had their distinct ethnological peculiarities. They seem, however, to have been federated, working in harmony while all seeking for new homes in the southland. The Tamil tribe was in the forefront and did not rest until its advance-guard had reached Cape Comorin at the southern extremity of India. They occupied the coun- try from that point northward four hundred miles to the present site of Madras, and from the Bay of Bengal to the Western Ghats. To the west of these Western Ghats, between them and the sea, the Malayalim tribe found a home, occupying what is now the kingdom of Travancore. They are far less numerous than the Tamils and are closely allied to them. North of them, on the Sea of Arabia, and stretching out over the modern kingdom of Mysore, the Kanarese tribe fixed its abode. They number far more than the Ma- layalims but less than the Tamils. The Telugu tribe followed after these. They oc- cupied the region lying on the Bay of Bengal from Madras north to Ganjam, and westward to Mysore, in- 14 Tue Arcot Mission, cluding part of it and the most of Hyderabad. The Telugus are the most numerous of all the Dravidian peoples, numbering nearly twenty millions, while the Tamils come next, numbering some seventeen. These Dravidians drove back the scattered aborigines into the mountains, where they still exist as detached tribes, or reduced them to a species of servitude, in which they remain until this day. These are the Pariahs, Malas, Madigas and other outcast tribes. The Aryans. Still later, in the time between Moses and David, there came another migration into India from the higher tablelands of Central Asia. The Aryans, our ancestors, were seized with this spirit of migration. One division went westward into Europe and became the progenitors of the Greeks, the Latins, the Saxons and the English. The other division sought for more southern climes, and pressing through the mountain passes of the Himalayas, first settled in North India and then gradually spread themselves through all the country, not as conquerers, but in comity among the other peoples. Languages. The Dravidian tribes had brought their own languages with them. These languages appear to have been fairly well cultivated, even before the Aryans came and farther enriched them. The Tamil was the most melifluous, being often called the Italian of the East. These are languages of song and verse, nearly all of their grammar, arithmetic, algebra, astronomy, astrology and their works on medicine, science and law were in poe- try, and were always chanted or intoned when read. These languages are so rich and full that they form excellent media for the presentation of religious truth, except that we have to give new meanings to the old words denoting sin, salvation, holiness, heaven, etc., just as did Paul, when preaching to the cultured, idolatrous and philoso- phic Greeks in their own tongue. Religions. The Dravidians had brought with them also their own religion, of which little is now known. The Aryans brought in with them the Sanskrit lan- guage, the elder and more ornate sister of the Greek and Latin. They brought also the Védas, their Scrip- THE Arcot Mission. 15 tures, and the Hinduism which is taught in the Vedas. The Vedas set forth, in the main, a pure monotheism, and gave essentially true ideas of God, man, sin and sacrifice. About the time, however, of the Aryans’ ar- rival in North India, there was evolved a second series of religious books called the Upanishads, or commentaries on the Vedas, and the Shastras, and, later on, the Puranas. In these appeared the first glimmerings of the Hindu triad, Brahma, Vishnu and Siva, with their hosts of at- tendant minor gods. Then also first appeared the sys- tem of caste. Castes. The Aryans divided themselves into three castes, the Brahman, created as they taught from the brain of Brahma, the Kshatrya, or soldier caste, from his shoul- ders; the Vaishya, or merchant and artisan caste, from his loins. Of the Dravidians and other earlier immi- grants they constituted the great fourth caste, the Sudra, which they declared to have been created by Brahma from his thighs, for heavy work. They were to be the farmers, mechanics and laborers. They, again, are subdivided into more than forty distinct sub-castes, who will not eat together, nor intermarry. Those who remained of the still earlier inhabitants, the aborigines, became the Pariahs, at the south, who with similar non-caste people in the other portions of the country, are the menial servants of those higher in the scale. Caste is thus a religious distinction, not a social. There was a different creation for each. If their caste sys- tem be tolerated the Brahman may justly say to the others, “Stand by thyself; come not near me, for I am holier than thou.’’ This caste system is one of the greatest barriers to the introduction of the religion of Jesus, which proclaims to the proud Brahman no less than to the lower castes, that ‘““God hath made of one blood all nations of men.” The Brahmans mingled among these Dravidians as among all the other peoples of India, and from their su- perior education and mental power soon gained an as- cendancy and succeeded in inducing all the earlier peo- ples to accept their religion and their caste system. They became, like the Levites of old, the priests and the 16 Tue Arcot MIssIon. school teachers of all India. They did not attempt to in- troduce their language, the Sanscrit, except as the lan- guage of ritual, but themselves adopted for daily and household use, the languages of the preceding immi- grants among whom they resided, farther cultivating them and enriching them by introducing thousands of Sanscrit words, not only those conveying religious ideas, but also those used in common life. Thus the Telugu, whose alphabet corresponds: exactly, though with dif- ferent shaped letters, to the Sanscrit, has more words of Sanscrit origin in daily use than the English has from both the Latin and Greek. The Brahman school teachers also brought out in those early days grammars of these languages, so complete that they have stood practically unaltered till the present day. Indeed when the Arcot Mission was established the Telugu grammars in use in the village schools were claimed to be the identical books used in those same schools in the time of the prophet Malachi. Gods. The religion which the Brahmans introduced throughout India taught of the Hindu triad, of Brahma as the creator, Vishnu the preserver, and Siva the de- stroyer of all things, and of a host of other gods, theoret- ically far inferior to the triad, but with practically much greater influence over the daily lives and the fancied welfare of the people. These minor gods are far more feared and worshiped by the people than are the triad. They hold that there are three hundred and thirty mil- lions of gods, male and female, named and unnamed, and the country is filled with temples and shrines, in which are images of these gods to receive the worship, offerings and sacrifices of the people, filled as they are with super- stition and dread. Even the market places, bazaars, family rooms, bed rooms and kitchens swarm with idols, great and small, reminding them of the acts of worship which they must perform. The Brahmans farther taught the doctrine of trans- migration. At death the soul simply passes on one stage in its existence, to be born again in another body,—in a higher order if he has done more good than evil,—in a lower if the evil has exceeded the good. If, GROUP OF IDOLS, 18 Tue ArcoT MIssION. after countless transmigrations, the account of evil be eancelled by the amount of good deeds performed, and sufficient merit be attained, the soul will then be ab- sorbed into that of the deity, and individual existence will cease. This is their doctrine of nirvana, or final absorption, which is the highest goal which a true Hindu can reach. To obtain the needed merit a system of duties is pre- seribed. It consists of the daily and strict observance of all caste rules, the performance of the prescribed acts of worship, sacrifices, ablutions, pilgrimages to holy shrines. bathing in sacred rivers and penances of self- torture and hermit life, and thus it is hoped that the transmigrations of the soul will be brought to a speedier end and nirvana be attained. The mass of the people, however, are content with the daily observance of these easte rules and the abundant worship of their multitu- dinous idols. The character of these gods of the Hindus, from Brahma, who, they teach, committed incest with his own daughter and so was cursed and is never worshiped, down to the least of their household gods, will not bear inspection. The morals of a peonvle are never higher than those of the gods whom they wor- ship. This accounts for the fearfully lax morality so sadly in evidence among the people of India, and which their best men admit and deplore. Such is the religion of the Tamils and the Telugus of the Arcot Mission field. Mohammedans. A small percentage of the population, however, consists of people of different descent, language and religion. The descendants of the Mohammedan in- vaders, in the twelfth and thirteenth centuries, are seattered all through India. They use the Hindustani language, which originated among the camp followers of the invasion, ana cling tenaciously to the Mohammedan- ism of their progenitors. In their physical appearance and dress they are different from the rest of the popu- lation. They are a people by themselves. They consti- tute about one-sixth of the population of all India, but are not evenly distributed, being in the majority in some THE ArcoT MIssIon. 19 parts of North India, but constituting less than one-twen- tieth of the population in the Arcot Mission field. The mission therefore expends its energies chiefly for the nineteen-twentieths who are Tamils or Telugus. But, as most of the Mohammedans in our districts are ac- customed to use also the language of the people among whom they dwell, they are more or less reached in the ordinary work. Four Mohammedans were thus reached, converted, and baptized in Madanapalle in 1884. Vi THE FOUNDING AND DEVELOPMENT OF THE MISSION. The Arcot Mission was founded in 1853 by three brothers. Rev. Henry Martyn Scudder, eldest son of Dr. John Scudder, had, with his wife (Fanny Lewis) joined his father in the American Madras Mission in 1844. Dr. John Scudder, the first missionary of the Reformed Church of America in India, had left a lucrative medical practice in New York city in 1819, and with his wife and child had come out as a missionary under the American Board of Commissioners for Foreign Missions, through whom, untu 1857, the Reformed Church in America car- ried on its foreign missionary work. From their arrival in 1819 until 1836 they had been associated with Spauld- ing, Winslow, Poor and others in the Jaffna (Ceylon) mission of the American Board. While there their seven sons and two daugnters, who became missionaries of the Arcot Mission, were born, the child they brought with them having died on the way in Calcutta. In 1836 Dr. John Scudder, who had been ordained soon after reaching Jaffna, came to Madras with Rev. Miron Winslow and there established a new mission under the American Board. To that mission young Henry M. Scud- der and his wife were sent in 1844. After some six years of labor in and around Madras, he and Rev. John Dulles were deputed, in June 1850, to take an extended preaching and prospecting tour inland from Madras, to preach to the people hitherto almost unvisited, to see the country and to report on the best place for establishing an outstation of the American Madras Mission. AND MRS, JOHN SCUDDER. DR Tue Arcot Mission. 21 Tamil Field. There was then no missionary between Madras and the military station of Bangalore, two hun- dred miles to the west, in the Mysore country. They vis- ited some of the chief towns in the North Arcot district, and reported on the town of Arcot, or the adjacent one of Wallajanugger, a place of some 25,000 inhabitants, as the best location for the new station. In the following year, 1851, Mr. Scudder, with his family, removed to Walla- janugger and there established an outstation of the Madras Mission, no house being procurable in the town of Arcot. During his six years in Madras he had taken a course in the Madras Medical College, and in 1852 he established a dispensary at Wallajanugger, to win a more favorable entrance for the gospel as well as to relieve the miseries of the people. He occupied the field alone for two years, giving himself to medical and evangelistic work in the North Arcot district. His next younger brother, Rey. William Waterbury Scudder, with his wife, (Katherine Hastings,) had been sent out to the Jaffna Mission in 1846. In 1851 he had returned to America, and early in 1853 he came out to join his elder brother in North Arcot. The same year, 1853, their next brother, Rev. Joseph Scudder, with his wife, (Anna Chamberlain,) were sent out and the three brothers were commissioned to form a new mus- sion, independent of the Madras Mission. This they did, as is stated in Dr. H. M. Scudder’s Report for 1853, under the designation of “The American Arcot Mission.’’ In January, 1854, as stated in the first Report of the Mis- sion, after going carefully over the district, Vellore, Chit- toor and Arni were fixed upon as the residences of the three missionaries, Rev. H. M. Scudder being stationed at Vellore, with Arcot as its outstation, Rev. W. W. Scudder at Chittoor, and Rev. Joseph Scudder at Arni. The Society for the Propagation of the Gospel in For- eign Parts, the elder of the two foreign missionary so- cieties of the Church of England, had then small congre- gations of native Christians, under the care of catechists, at Vellore and Chittoor. These were made up chiefly of servants of the military officers, and those connected with the regiments at Vellore, and of servants and others con- 22 Tue Arcot Mission, nected with the civil officials at Chittoor, the headquarters of the district. The S. P. G. had no missionary nearer than Madras, then practically three days journey distant, and he could come up only at long intervals to look after the small and not very promising work. They therefore with much cordiality handed over their little congrega- tions to the Arcot Mission on its purchasing their mis- sion property in the district, and agreed to leave the North Arcot district to the new mission. Anthony Norris Groves, Esq., a Plymouth Brother, had also, some years before, established a mission in Chit- toor and gathered a little congregation mostly of native cultivators. This small nucleus of an indigenous church had been handed over to the new mission even before the S. P. G. had withdrawn in its favor. In March, 1856, Rev. Ezekiel Carman Scudder, and his wife (Sarah R. Tracy,) and Rev. Jared Waterbury Scud- der with his wife (Julia C. Goodwin,) joined the mission. In April, 1859, Rev. Joseph Mayou with his wife (Mar- garet Schultz,) arrived with Rev. W. W. Scudder, who was returning, after furlough in America, with his wife (Frances A...Rousseau). In April, 1860, Rev. Jacob Cham- berlain with his wife (Charlotte Birge,) joined the mis- sion. In December, 1860, Silas Downer Scudder, M. D. and wife (Marianna Conover,) and in July, 1861, Rev. John Scudder, Jr., M. D. and his wife (Sonvhia Weld,) arrived, thus constituting a strong mission of nine fami- lies. The mission had meantime somewhat enlarged its boundaries. In 1856 Rev. and Mrs. Joseph Scudder’s ill health made it necessary for them to go to the Nilgiri hills. They found quite a large Tamil population at Coonoor, with no missionary to look after them who Knew their language. The Basel Evangelical Lutheran Mission had ere this taken the Nilgiri moun- tains as their mission field, but their work was exclusively for the mountain tribes, the Badagas, Todas, Irulas, ete., and for the Kanarese coolies who came up the northern side of the hills to work upon the coffee and tea estates. The missionaries, not knowing Tamil, and not wishing to turn aside from their main work for the hill tribes, joined heartily in the request that the American Arcot Mission would take up work among the Tamils. THE Arcot Mission, 23 Coonoor was then adopted as a station of the Arcot Mission, and Rev. and Mrs. Joseph Scudder were, in 1857, appointed to its permanent charge. By the aid of English residents, coffee planters and others, who contributed lib- erally, a fine church edifice was speedily erected on a knoll in the native town overlooking the market place, and a retired English officer, Major General Kennett, built an excellent house for the missionaries as a gift to the mission. This house, known as ‘‘Wyoming,’’ is still the property of the mission. and has for years been occupied as a sanitarium during a part of each hot season, by members of the mission, who while there have minis- tered to the Tamil church. Rey. and Mrs. Joseph Scud- der were compelled by an utter break down in health to leave India in December, 1859, not to return. Telugu Field. A part of the North Arcot district, viz., the Palmaner Taluk, and the adjacent zemindary of Punganur, was inhabited by Telugu people. The Telugu language differs from the Tamil about as the German from the English. In i859 the Mission decided that that part of our mis- sion district should be no longer neglected, and Rev. and Mrs. E. C. Scudder were appointed to locate at Palmaner, and give themselves to work among the Telugus. Thus Palmaner became a station of the mission. A fine bunga- low, built by an English engineer for his own occupancy was purchased by the mission for only $600, or one-tenth of its first cost. In the beginning of 1861 it became necessary to remove Rev. and Mrs. E. C. Scudder back to the Tamil field, and the mission requested Rev. and Mrs. Jacob Chamberlain to take up the Telugu work and they were put in charge at Palmaner. In 1863 the mission felt called of God to push on its work among the Telugu people. Rev. Silas D. Scudder, M.D., who on account of the war in Amer- ica could not obtain the needed funds for establishing the medical work for which he had come out, was trans- ferred to Palmaner and Rev. and Mrs. Jacob Chamber- lain went forward and took up new Telugu territory in the adjoining Cuddapah district, with headquarters at Madanapalle. The whole Cuddapah district had been regarded as 24 Tue Arcot Mission. being the field of the London Missionary Society, (English Independents), and for a little time, some years previous, they had an outstation at Madanapalle. But, feeling that they would not, for a very long time, be able to work the whole district, the directors of that society, in April, 1863, withdrew from the southern taluks of that district in favor of the American Arcot Mission. The adjacent portion of the Mysore kingdom, being only seven miles from Madanapalle, and being Telugu, it was agreed by the London Missionary Society’s mis- sionaries, and the English Wesleyan missionaries in the Mysore, who were working in the Kanarese language, that it should be cared for by the Arcot Mission, and thus the mission was extended to its northern and western limits. In 1861-2 the work from Arni began to extend southward into the adjacent taluk of the South Arcot district, and villages came over to Christianity in that direction, they being related to those who had joined us in the Arni field. The old historic town of - Gingee was first taken up as the residence of the mis- sionary in South Arcot, and Rev. and Mrs. Joseph Mayou went there to reside at the end of 1862. It proved too un- healthful however to be the residence of a missionary, and some years later Tindivanam, seventeen miles east, and only eighteen miles from the sea, was selected as the South Arcot headquarters. It was first occupied as a station by Rev. J. H. Wyckoff. in 1875, and constitutes the present southern portion of the mission. Thus were successively occupied the different portions of the field which we are diligently striving to annex to the kingdom of Jesus Christ. Val THE AGENCIES EMPLOYED. These are manifold, as will appear in the particulariza- tion of them given below. Preaching. The first to be utilized, the chief weapon to be wielded, that from which the largest share of the suc- cess so far achieved has come, is the proclamation of the gospel of Jesus Christ in their own languages to all the “MOTVONNA INXV Ge ihioig sneha MAMA Uae ee me 26 Tue Arcor MIssIon. people, high and low, learned or ignorant, in all these towns, villages and hamlets, throughout the length and breadth of our mission districts. The Arcot Mission was established by those who, in other India missions, had seen and put to the proof all the divergent methods of mission work. The founders of the Arcot Mission in the “Fundamen- tal Principles’’ adopted at its organization, declared :— “We believe that India with its teeming population is accessible to the preaching of the Gospel from her low- liest village to her most crowded city. We believe that God has endowed the Hindus with an intellect peculiarly capable of comprehending the truths which He has re- vealed and with a conscience fitted to be awakened thereby. “We believe that the vernacular languages of India furnish media fully adapted for the clear and forcible communication of divine truth. “We believe that Christ’s commission, recorded by the Evangelists, enjoins as the definite plan of missionary labor the promulgation among the population of the Gospel in their own tongues; the perseverance in the use of the means until individuals and communities are proselyted to the Christian faith, and the teaching of proselytes and their children; and, therefore, “That each missionary, as far as possible, should make the preaching of the Gospel to the heathen in the ver- nacular his chief work.”’ To this end extensive preaching tours among the non- Christian population were utilized from the inception of the mission. There are within the boundaries of the Arcot Mission more than 20,000 towns, villages and hamlets. In each one of those it was determined that the gospel of salva- tion should be diligently proclaimed. Besides preach- ing in the one hundred villages within reach of each of our stations, each missionary was expected to spend at least one-third of his time during each year, as far as possible, in tents, farther away from his center, until all the outlying villages should be reached and reached again. Tt was necessary to take tents to dwell in as no Hindus 28 Tue Arcot MIssIon, would receive us into their houses. The tent is pitched in some grove, adjacent to one of the larger villages in the circuit, and every village within a radius of four or five miles is preached in before the tent is moved to another center eight or ten miles farther on. Just before the break of day, and after prayer for guidance and blessing, the missionary and his native assistants go out two to four miles, to the farthest village to be reached that morning. Choosing the best place in the village streets for gathering an audience, the people are Summoned by the singing of one of their weird and sweet old native melo- dies to Christian words embodying a gospel call. As the audience assembles a portion of the Bible is read, one of the helpers preaches, and the missionary follows, adapting the style of his discourse to the intel- ligence of the audience by that time gathered. If of Brahmans, with an ornate style of discourse and illustra- tions drawn from a high plane, the issues of life, death and salvation are presented. If a number of hearers have. come up during the latter part of the meeting, another speaker once more sets forth, in other words, the same message. At the close Scriptures and tracts are offered, a courteous farewell is taken, and the party goes to the nearest village on the way back to the tent, and then to the next, preaching in all, and reaching the tent any- where between 9 and 11 o’clock. Hindu fairs, festivals and great periodical markets are also visited, and even in the great annual concourse at some great Hindu temple, for days together, the gos- ple seed is sown, to be carried possibly to a hundred villages. As an example of the time spent and the work done on these tours, one missionary states, in the annual report for 1868, “I have been away from home on tours and in evangelistic work at out-stations altogether 122 days during the year. The native helpers under my charge have spent 3895 days in itinerating, and we have on our tours preached 1,375 times to 1,142 different audiences, in 1,061 different towns and villages, to 20,012 people. In more than one-half of these villages it was the first sowing of the seed. In others we were watering and cul- tivating what had been sown before, and sowing in Tue Arcot Mission, 29 the fallow ground. In others we were pulling out the weeds which the enemy had sowed in hopes of choking the divine seed, while in a few cases we were arguing with and persuading those who were ‘almost persuaded to be Christians.’ ”’ Longer tours were from time to time taken through the great outlying regions then unoccupied by any mis- sion. One of three or four hundred miles in extent was made in 1858, and one of more than a thousand miles in 1863. It is safe to say that of the 10,060 converts now on the rolis of the Arcot Mission more than 80 per cent have been brought in by this ‘‘public proclamation” of the gospel in the .vernaculars. These have, indeed, come mostly from the lower classes, but a large percentage of our high caste converts have also thus been brought to a knowledge of Christ. Two staunch Brahmans, John Silas and Rayappa, were thus brought in. Neither had ever attended a mission school for a day. The beloved and la- mented pastor Abraham William, as a high-caste young man, first heard of Christ from the preaching of Dr .W. W. Scudder in the crowds of a market and at once took Him into his heart. A man of the shepherd caste followed a touring party, after a few days, sixty miles to the mission station, to learn more of the Sa- viour they had proclaimed, and lived and died a Christian. We preach in the open streets because there are no theatres or public halls that we can hire, as in Japan, and many listen in a street audience who would not be seen entering a hall to hear about Jesus Christ. The Press. Colportage is another of the chief agencies employed from the beginning. We have not been afraid to scatter the printed Word in the form of tract, Gospel or New Testament, far and wide, lest they be not understood, Some, indeed, are not understood nor even read. Some are torn up or burned. Not every grain of wheat that is sown sprouts, especially if the soil be stony or thorny. But many converts have come, high and low, from tracts or Gospels that have gone where no living preacher ever went. Indeed they have borne rich fruit. 30 THe Arcor Mission, Old Seth Reddi, the head man of his high-caste vil- lage, thus received, in 1852, in a village 150 miles from Areot, a copy of a Telugu tract prepared by Dr. H. M. Seudder, entitled ‘“‘Spiritual Teaching.’ Pondering it deeply and reading it to his family and to his village people, he at last took the Jesus Christ set forth in it into his heart, and to the mission station, seventy miles through the roadless hills, he walked to obtain farther instruction. He and his family were baptized and two of his sons soon afterward became valued helvers in the mission. From-+a New Testament sold more than 300 miles from our mission, on the thousand mile tour spoken of above, a young man of the merchant caste learned of Christ, and many years after was baptized in one of our churches. God’s promise in regard to the printed Word as well as to that spoken has been verified in hundreds of in- stances in the history of our mission, and other mis- sions in India,—‘‘It shall not return unto me void, but it shall accomplish that * * * whereto I sent it.” Healing. Medical work as an aid to evangelistic has been employed from the founding of the mission and is not fruitless. As stated in the preceding chapter, Dr. H. M. Scudder began medical work in the North Arcot dis- trict in 1852. It was carried on by him until December, 1854, when, on account of his ill health and the pressure of other duties, it was closed. In April, 1866, it was re- opened in Ranipettai, (Arcot), by Dr. Silas D. Scudder, who had originally come out as a medical missionary, and ere long the government gave over to him its small hos- pital and dispensary at that station, with all its plant, the loan of its fine building, and a grant of more than Rr. 2,000 per year. For two periods since, when the mis- sion had no medical man whom it could devote to this service, it has been in charge of government authori- ties, the last time being between the lamented death of Dr. Hekhuis and the arrival of Dr. L. R. Scudder, in October, 1889. For a number of years until October, 1899, it was under the joint control of the mission and the dis- trict Local Fund board, which contributed largely to its support. From that date it has become a strictly mis- sion hospital, and is supported by a syndicate in Amer- THe ArcoT MIssIoNn, 31 ica, with a diminished grant from government for medi- cines. This grant is in recognition or the immeasurable benefits that it confers upon the people without regard to caste or creed. The government claims no part in its administration. The hospital has started upon its new career with promises of still higher achievements. It now has three departments, one for the more numer- ous male patients, another the women’s and children’s department and the third a maternity hospital. During the year 1901 patients to the number of 11,607 were treated, of whom 1,059 were in-patients in the main hospital, and 124 in-patients in the lying-in hospital. From 1867 Rev. Jacob Chamberlain, M. D., took up sys- tematic medical work in Madanapalle, which had been carried on by him more or less from the date of his arrival there, and in 1868-9 he established there a hospital and dispensary. The work, however, together with his evangelistic labors, and the Telugu Bible revision, prov- ing too heavy for him to carry, the government, in 1869, sent him a thoroughly qualified assistant, and assumed the full support of the work, erecting a new hospital building. but placing it all under Dr. Chamberlain’s su- perintendence, so that it was still regarded by the people as a mission institutign, and was so utilized for evan- gelistic purposes for many years. It is now (1902) in charge, under the government authorities, of Mr. M. D. Gnanamani, a very earnest native Christian medical man of high qualifications, an elder in the Madanapalle church, and is still doing a most beneficent work, its re- lations with the mission being close and cordial. Mrs. Gnanamani, as Miss Mary Rajanayakam, was educated at the expense of the ladies of the Synod of Albany in the Madras Medical College, taking a full four years course. She is a volunteer medical missionary at Madanapalle, especially among women and children, and is doing very much good, winning the hearts of many of her high-caste patients to a knowledge of and a longing for the salvation of Jesus. In 1872 at the very earnest and repeated request of both the Hindu and Mohammedan communities of Pal- maner, backed by an initial subscription of Rs. 1,700 for that purpose, Dr. Chamberlain established there also a “IVLIdSOH IVLLAdINVY ‘GYVM ALINADLVW Tue Arcot MIssIon. 33 dispensary and hospital, and carried it on as a missionary institution, though all its expenses were met by non- Christians and government grants, until he was obliged by ill health to go to America in 1874. That hospital is still maintained by government with a Christian medi- cal man at its head, and is a real blessing to all the in- habitants of the region. The munificent gift from Mr. Robert Schell, of New York, of $10,000 to establish the ‘““Mary Taber Schell Me- morial Hospital’ for women and children in Vellore, has been used in the erection of very fine buildings, which are to be completed and the hospital formally opened in 1902. Meantime Dr. Ida Scudder has for the last two years been doing an increasing dispensary work among the women and children in Vellore, treating 5,000 patients in 1901, and assuring a large clientage for the new hospital. This medical work as an evangelistic agency has richly paid, both in paving the way for a kindly reception of the gospel message of the Great Physician and in actual con- versions. In 1854 Dr. Henry M. Scudder admitted into his hospital in Arcot a high-caste lad for treatment. He heard of Christ in the daily preaching in the hospital, and took Him into his heart, coming out amid no small opposi- tion as a Christian. He became the much loved and now greatly lamented catechist and Bible teacher in Vellore, Mr. Isaac Henry. Many conversions since among the patients of the same hospital, revived at Rani- pettai, have placed God’s seal upon it. A serious surgical operation at Madanapalle in 1869, with the daily gospel diet of the patient and his at- tendant friends, was the means, under God, of the com- ing over to Christianity of a whole hamlet of Mala weay- ers, among the first of the villages in the Madanapalle station to embrace Christianity. Two cases of conversion of caste men in the Madanapalle hospital in the seven- ties and eighties cheered the missionary’s heart. One of them years after died a Christian. The other is a living Christian. Many other instances could be given of con- version in the different hospitals, but space does not per- mit. Enough has been said to show their evangelistic usefulness, if properly conducted. . 34 THe Arcot Mission, Teaching. Educational work, as we utilize it, is another of our potent evangelistic agencies. While not believing that western education must precede evangelization, the education of our converts and their children has never been neglected by the Arcot Mission. We can tell of the different educational agencies very briefly. Vernacular schools are found wherever there is a Christ- ian village congregation. Of these there are now 141 in the mission. Not alone the Christian children are taught in these schools, but those of Hindus and Mo- hammedans are welcomed on the condition that they take the Bible lessons. Many come and learn what will follow them as a helpful influence through life, even if they do not become Christians. But some of them do be- come Christians. Rey. srskine Tavamani, a teacher in the Theological Seminary at Palmaner, is an instance of this. The mission school for our converts’ children was the only school in or near his parents’ village. They were of high caste and long hesitated to let their bright little son attend the school with the “low born” Christian children. But his importunities prevailed. The gospel lessons were soon his favorites. He became a Christian, was educated by our mission; was one of the first class of graduates from our Theolcgical Seminary, and became pastor of the Katpadi church. after he had proved him- self he was called to be a teacher in the Theological Seminary, a trophy of these little village schools. Many other such trophies there are. Anglo-vernacular schools and High schools had to follow. Government employment being open only to those who know English, there is a rage for learning English. Our educated young men must not be behind the others whom they are trying to bring into the kingdom. Anglo- vernacular schools are somewhat expensive. A teacher, necessary to teach six Christian lads, can just as well teach a class_of a score, and the fees willingly paid by the fourteen Hindus will help much in paying the salary of the teacher; and all have their daily Bible lessons. Conversions from these schools occur. But one instance can be given: Adiséshayya, a Brahman lad, was admitted into the Madanapalle Boys school in August, 1891. Tue Arcot Mission, 35 The first year he fought the teacher daily over the Bible lessons, controverting every point, but he studied so well as at the end of the year to win the prize for proficiency in the Bible lessons over the Christian students. The sec- ond and the third years he did the same, only controvert- ing less and taking into his heart more. The fourth year, amid bitter persecution, and with his life threatened again and again, he came out as a Christian. He is now in college preparing for a life of Christian usefulness. There are in the mission six Anglo-vernacular, or High schools, and they are bearing fruit. Some of it is not yet ripe. It will ripen. A college was the necessary sequence, for we must have well educated Christian men to cope with the thou- sands of young Hindus now obtaining a college educa- tion. The Arcot Mission College, at Vellore, was the nat- ural outgrowth of our earlier educational work, and the demands of the times and is an evangelistic agency of large potentiality. With its strong staff of Christian teachers, and thronged with pupils in all departments, it maintains the teaching of the Bible in every class and that teaching is telling all the time in the formation of character, and will, in God’s time, tell in actual conver- sions. Christian Girls’ schools day and boarding, were a part of our life. Our pastors and catechists and teachers must have educated Christian wives. Christian women teach- ers and educated Bible women and Zenana women must be provided. Hindu officials and other gentlemen saw how an education such as we gave elevated and en- nobled our Christian girls, whom they were pleased to eall ‘low born,’ and began to desire such an education for their daughters, their sisters, their young wives. A few braved opprobrium and sent their daughters to our Christian schools, but not many dared do this. Hindu Girls’ schools came as a result. These were first opened by Misses Mandeville and Chapin. The mission- ary ladies were the ones best qualified to organize, teach and superintend these schools, and the education of the daughters of the strict Hindus fell largely into their hands. CU CG Clam cere nroiiecis selects 1855 1861 IVeVem OSSD Mal yO Usemteeimetsiecreacsiele cies 1858 1870 Mrs. Margaret (Shultz) Mayou........ 1858 1870 Rev. Jacob Chamberlain, M. D., D. D. 1859 Mrs. Charlotte C. (Birge) Chamberlain 1859 Reve ollas Oo. ‘Scudder. Me Disc... -..: 1860 1874* Mrs. Marianne (Conover) Scudder.... 1860 1874 leyeiy, diOlaba SobKekelese, Ii, IDs, IDS WWrhacoor 1861 1900* Mrs. Sophia (Weld) Scudder........... 1861 Miss Martha T. Mandeville............ 1869 1881 NMAISSHOSep hile: © lap iitaceccceistenekarc rele cielete 1869 1874 Rev. Enne J. Heeren. 536 eae 1872 USS Mrs. Aleida M. OTE cere. 1872 aS ilies 58 THE ArcoT MIssIONn. exon, diglata isl, WAKO one, IDS IR oooc5an0ce 1874 1886 1892 Mrs. Emmeline J. L. (Bonney) WV. CKOTE Siem cttaca vcore nc tettenats 1876 1886* Mrs. Gertrude E. (Chandler) Wyckoff 1892 Henry Martyn Scudder, Jr., M. D..... 1876 1882* Mirsan Bessie eviews ClUC Geter eres 1876 1882* MET SSmOna as Ooms CU Cle pepersttetetrctteterctelcrare 1879 teva ONT Wie Con kal liieeeriernceteteieretsin 1881 1891 Mrs. Elizabeth J. (Lindsley) Conklin.. 1881 1891 Rev. Lambertus Hekhuis, M. D....... 1881 1888* Reva Ezekiel SCud dermJise ceases 1882 1901 Mrs. Minnie EH. (Pitcher) Scudder..... 1882 1883* Mrs. Mabel (Jones) Scudder........... 1889 1901 MBI, AWE, JES, ISKGUKCIGKS Oc. awn a oco choos boau0ds 1884 Reve Wim ls Chamberlain he Dia. 1887 Mrs. Mary EH. (Anable) Chamberlain... 1891 leveni, Ibe May 1e¢; Sxewielekere, IME, IDkooocconoe 1888 Mrs. Ethel T. (Fisher) Scudder........ 1888 Rey, ewis) Bs Chamberlaingennsseeree 1891 Mrs. Julia (Anable) Chamberlain..... 1897 MiISSEIMIZ 71 CR ViOnmS ere en ermetncier stirrer 1893 1901 lagen, dienes: JN, IBSEN ooasaonoadno sods 1893 Mrs. Margaret (Dall) Beattie.......... 1893 IMEISS, Ibo ise, Jal, Jeleage, Wi, IDesnecosaneos 1895 Reva ElenryaeEbuiZin Sayers seinen 1896 1899 WHEE Sicela Ny IShbeANARS. 4 coo ancaoneduc 1896 1899 Revearelenryr le SCuUdderemee ent citete 1890 1894 1897 Mrs. Margaret (Booraem) Scudder.... 1897 ANVOUNG Waa lel UNEW ARR Ao ono aato od dao Ke 1897 Mrs Bilizabeth™ Wee Marrareaeeereeeeiress 1897 EUG Views Via LUC Eb nS CUCCIC Tartine tierce 1899 Mrs. Ellen (Bartholomew) Scudder.... 1899 MOIS) IWEY Sy, Sowiekokere, MI, Moo csovecousoanc 1890 1894 1899 Miss#Annieot as rancockeerrenirce eit 1899 * Deceased. . Fo eadie) Pees Se es es SLES