MISSIONS IN SOUTH INDIA & Amnons the Ee uy 25 we NA Siz WZ AMERICAN: BAPTIST: MISSIONARY- UNION BOSTON - MASS - U-S-A -YLON Colombo MAP OF INDIA Showing relations of the Telugu country to other portions of the empire Meigs einOeheleCeAtl Sorte kwvlelyS MISSIONS IN SOUTH INDIA Pag Op NeGeee ba lier on lek leUsGe OES BY fiev. 1. %. Boggs, D.D. AMERICAN BAPTIST MISSIONARY UNION TREMONT TEMPLE, BOSTON MASSACHUSETTS Ackuomledainent OR the text of the accompanying sketch we acknowl- edge our indebtedness to Rev. W. B. Boggs, D.D., of Ramapatam, South India, whose identification with our Telugu Mission for more than twenty-five years enables him to write with vividness and power of the great crises through which the mission has passed and the marvelous success which has led to its classification Nearly all of among the “miracles of modern missions.” the illustrations have been reproduced from photographs sent us by missionaries on the field. To all who have thus contributed we express our sincere thanks. Abdnitinnal Iufurmatinn OR those who wish a more detailed account of this mission we recommend ‘“ A Tlistory of the Telugu Mission,” by Rev. D. Downie, D.D. The Annual Report of the Union and the current numbers of THE Baprisy MIsstONARY MAGAZINE are indispensable also to all who wish to keep in touch with present developments. No statistics are given, as constant changes soon render them out of date. For such information readers are referred to the current Handbook of the Union, Digitized by the Internet Archive in 2023 with funding from Columbia University Libraries https://archive.org/details/missionsinsouthiO0bogg Sd REV. D. DOWNIE, D.D. RiEWVerle JE VV EspD mor REY. J. E. CLOUGH RRs REV. J. McLAURIN, 0.D. RiEV.«S; Si DAY. REV. W, B. BOGGS, D.D. MISSIONS IN SOUTH INDIA Among the Telugus Introduction NLY sixty-four years have elapsed since this remarkably pfosperous mission was commenced at Nellore in South India, and only thirty-seven years since the dawn of the new period, when the time of barrenness gave place to that of abun- dant harvests. Complaint is sometimes made that mission work advances too slowly; but when we contemplate the marvelous changes which these few decades have brought about in this mission the wonder is not at the length but at the shortness of the time. It will be profitable to review the principal events embraced in the history of this movement. It is a history so signally manifesting God’s overruling provi- dence and directing hand that it ought never to be forgotten by our churches. Nothing in missionary records is better adapted to stimulate interest in the expansion of the Redeemer’s kingdom and confirm the faith of God’s people as to the ultimate triumphs of the gospel. Especially ought all our young people to be made acquainted with the story of the “‘ Lone Star ”’ Mission, Miles sulLO ANTS IN DAO) Un iar INDIA The Country India! the far-famed; the land of hoary antiquity; of vast and various populations and manifold tongues; a land ‘‘ full of idols,’ and at the same time the place of subtle philosophies and of a literature almost immeas- urable in its extent; where the deepest poverty exists side by side with oriental splendor; where foulest squalor lurks beneath the very shadows of palaces and temples and mosques and mausolea of matchless beauty ; Where the gorgeous East with richest hand, Showers on her kings barbaric pearl and gold. Such in outline is the wonderful land of India. It is the birthplace of the two greatest ethnic religions in the world, Hinduism and Buddhism. It has been coveted and sought after by conquering powers, from Alex- ander the Great till the present time, and it has been a rich emporium of trade from the time of King Solomon until now. The country of the Telugus is a part of this great land of India, a land which embraces one fifth of the human race. The population of India, according to the last census, 1s almost 300,000,000; the normal increase is about 27,000,000 every ten years; the daily death rate is upwards of 28,000. The word Telugu may be a modification of Telinga or Telingana, the name of a portion of South India which once formed a kingdom ruled over by powerful rajas. An important former capital of this kingdom was the fortress and city of Warangul, now in the Hyderabad State, near Hanamakonda, one of our mission stations. The massive remains testify to the former wealth and power of this kingdom of Telingana. It was subjugated hundreds of years ago by Mohammedan invaders from the great Mogul Empire in the north of India. The area where the Telugu language is now spoken embraces a range of country on the east coast, begin- 6 X oe Udluru Xx YI ix @ Meéedduck Se 8 secur Vw li Y Hyderabad Vy WIR ends, UUacy KVivoeg | y y ys Jes f Yo A TEES WiKibe Cerne, LZ xewe BE Cyintalapndi © Nujevedu e x 7 Y, / am Narianapett y F NO Dayerakonda 5 Y Palmur? isw$w$pnfssto,,gg 5 So pelts li —— n Gurzalla Sattanapalli _ 7 Gudvale S cunea? aichur Pangall¢ Z d ze LECT < < Te hese e Scio he jets lampur Atmakur ® Nandyal >: bd y Kottapatam Banaganpilly ® e@Gogallapalli Gutti | AN | ; Kandukur ®@ | ; (BeAg Ya | Mutialpad ° Be |/¢ Ramapatam @ Kavali ir A MAP SHOWING A PORTION OF SOUTH INDIA OCCUPIED BY THE TELUGUS li SCALE OF MILES == + 40 60 e eae Chittur Gummarapudi Stations of the Missionary Union in x F thistype Madras Railroads thus 44-44-4444 73 Longitude East 79 from Greenwich 80 IM cle Spal OaNaaS IN SOA Ua Lt I No Deiges ning a few miles above Madras and extending some 600 miles northward towards Bengal, and also reaching inland three or four hundred miles. It ineludesma number of large districts in the Madras Presidency and all the eastern part of the Hyderabad State, commonly called the Deccan, or the Nizam’s Dominions. In the southern part there is an extensive maritime plain, in some places seventy miles wide, with many isolated hills scattered here and there, beyond which lies a continuous range of hills known as the Eastern Ghats. Farther inland is the central plateau which, at Secunderabad, is 1,800 feet above sea level. Through the Telusa country three large rivers, the Godavari, the Kistna, and the Penaar flow to the eastward and empty into the Bay of Bengal. The deltas of these rivers embrace rice lands of vast extent and great fertility. The climate is very hot but for the most part not unhealthful. At the majority of the stations on the plains the average temperature is about 83 degrees, Farenheit. In the cool season; from December to February, it seldom falls much below 70 degrees, and in the hot season from g5 to 100 degrees is an ordinary temperature, although it occasionally rises to 110 degrees. May is the hottest month in the year. The rainfall here is much less than in some other parts of India and adjacent countries. It comes chiefly at two periods of the year; the southwest mon- soon rains from June to August, and the northeast monsoon rains in October and November. Much of the country is fertile, and agriculture is the chief occupation of the people. The principal products are rice, millet, castor oil seeds, cotton, tobacco and chillies. The People The people whose own language is Telugu number, approximately, 18,000,000. Among these are descend- ants of the ancient Dravidian race of South India, rep- resented now by the low caste and non-caste people; 8 Bipieo ss. l= OUNS DN ee ONE) Ah Ws! Loerie bese and also the pure Aryan stock, whose ancestors came from the north, and are represented by the Brahmans and other high castes. Between these two extremes there are various classes, the chief one being the great Sudra caste, with its numerous subdivisions. The people, taken as a whole, are classed with the Indo-European race. Inthe shape of their heads and in the features and expression of their faces they bear the closest resem- blance to Europeans. The color is the only difference, and in the higher castes the color is generally quite light, many of the Brahmans and other high caste people being as light as the people of south- ern Europe. There are in certain locali- ties small tribes supposed to be descendants of the aborigi- nes of pouth India, as the Chentsus, a hill tribe inhabit- ing the Nulla Mulla Hills; the Yanadies, an extremely poor and degraded class, found chiefly in the districts near the seacoast; and certain wandering tribes resembling gipsies. Quite distinct from the Telugu people, both in nation- ality and religion, but dwell- ing as their neighbors in nearly Aupranmanitlacistraten Kanicini all the towns and villages, are Mohammedans, the descendants of the great conquering race from Arabia, Persia and Afghanistan, which, many centuries ago, subdued large portions of India, founded kingdoms, and long held sway. The men can all speak Telugu, but their own language is Urdu or Hindustani. Their religion is Islam. A large majority of the people are engaged in agri- 9 Mel So ele) aN esl SI OSUATSE UN Pais culture, but all the other ordinary occupations are found among them. There are officials, merchants, artisans, coolies (hired laborers) and religious devotees, who are usually beggars. Many are of good stature and fine looking; and they are a polite, good natured, friendly folk, so far as the bonds of caste allow them to. be friendly. All the men of the higher castes can read, but in the lower castes the illiteracy is deplorable. Nearly all the women of all castes are illiterate. The Language The Telugu is a principal branch of a family of languages of South India, known as the Dravidian, other important branches being Tamil and Canarese. These are related to each other, as Italian, Spanish and Portuguese. These languages, though not springing directly from the Sanskrit, as some of the tongues of India do, yet contain very many words derived from the rich and exhaustless vocabulary of that great lan- vuage. The Telugu is a regular, well-developed, copious language, and on account of its words ending almost invariably in vowel sounds, is agreeable to the ear, and has been called the “ Italian of the East.” The Religion The religion of the Telugus is that of the rest of the Hindus, and is commonly called Hindu- ism; the most pantheistic, poly- theistic, 1dolatrous religion in the world. It embraces the widest extremes, from the philosophic systems held by the learned down to the grosser beliefs and distinctly idolatrous practices of the great mass of the people. The Hindu pantheon contains = gods and goddesses almost in- ThesLiindurGodmKrenna numerable, and the land is “full 10 Melis. ONS Te SOM Uae ete EoN DTA of idols.’’ Every village and hamlet and almost every house and field and well has its objects of worship, the images of “corruptible man and of birds and four- footed beasts, and creeping things.’”’ The educated among the people, seeing the senselessness and shame of idolatry, will generally say in its defense that it is an aid to the low and ignorant in their worship; that the learned do not need it and do not practise it; and yet they are the real promoters of idol worship throughout India. They do not with their own hands slaughter the countless animals before the hideous idol shrines, but it is they who cause it to be done, and who bear the ex- pense of it. Of gods the most popular in all India is Krishna, one of the incarnations of Vishnu; and the character of Krishna, according to the Hindu sacred books, is indescribably bad. Of ordinary objects of worship two of the most com- mon are the images of the monkey god, Hanumanthuda, and of the cobra, the most venomous of serpents. The, images of these are simply Hantenenshiae tna Meckey God innumerable; and it is no uncommon thing to see the people of a village, with pro- cessions and garlands and incense, worshiping a living cobra. They may sometimes be seen also worshiping atree. The fronts of their temples and their idol cars, standing in the central part of the village, are often covered with figures as bad as the depraved imagina- tion of man can devise. The dreadfully debasing effect of such things in the name of religion may be inferred. It MISSTONS LN S$ O°U Tia See Pantheism and transmigration are almost universal beliefs among the people. The doctrine that God is everything and everything is God tends to obliterate all ideas of accountability, and to blunt the moral sense, until the distinction between right and wrong is almost lost. According to the doctrine of transmigration there is a round of 8,400,000 rebirths through which one must pass before he can be reabsorbed into deity, as a drop of rain is swallowed up in the ocean. Caste Converts from Five Hindu Castes Most of the castes into which the Hindu people are divided are found among the Telugus, from the proud Brahman, at the head of the social system, down through all the various grades to the lowest; and below all the recognized castes there is a lower stratum, the non-caste people. These latter also are distinctly and rigidly divided into two main divisions. The bonds of caste are exceedingly strong in this part of India, among the Telugus; much more so than in the north. Hindu caste is a very large subject. The most that can be done in this sketch is to indicate a few of its main features. This seems necessary,in order that the con- ditions of mission work among the Telugus may be more clearly understood. The people were anciently divided into distinct classes or clans, and were taught that their origin was by a separate and distinct act of the Creator. Nothing ever separated man from man like Hindu caste. It forbids their eating together or using water from the 12 Maks LO NS IN DEO Ue Ray PeNeD eA. same well. Of course intermarriage between persons of different castes is out of the question, and the friendly relations of life and ordinary social intercourse are stifled except in one’s own caste. As time went on the original castes in some way became subdivided, until now the number of them is almost incredible, reaching even into thousands. Caste is the most oppressive, cruel and unyielding social bondage 1n which human beings were ever held: the greatest enemy to the brotherhood of man, and the greatest nourisher of human pride that ever existed. There is nothing that the people of India cling to so tenaciously as their caste. Other national customs, and even their religion itself, they will part with before their caste, if indeed their religion and their caste can be dissociated. Caste is their last stronghold, the most highly prized thing in a Hindu’s existence. There is no disgrace so deep, no sin so great as the breaking of caste, and the loss of caste is worse than the loss of hfe. This system, as has been said, is very strong among the Telugu people. BAPTIST MISSION WORK Period I, 1836-1866 Sowing and Watting Leading features: Faithful, arduous, persistent labors; re- peated reverses; long, patient waiting; hope deferred; heroic faith. THe Mission FouNDED The Baptists of America began mission work among the Telugus by sending to India. Rev. S. S. Day and wife in 1836. Their attention had been directed to this great field, and its importance urged upon them by Rev. Amos Sutton of the English Baptist Mission in Orissa, a part of India lying between the Telugu country .and Bengal. One other missionary society had already commenced work among them; namely, the London 23 MES Sel-O Ns Ten > OSU arL IN Sie Missionary Society, at Vizagapatam, in 1805. The Church Missionary Society began operations at Masu- lipatam in 1841. The American Lutheran Mission at Guntur was commenced in 1842. Mr. Day spent a year tentatively at Vizagapatam and Chicacole, important Telugu towns, studying the vernacular, and looking around for a favorable place to plant the mission. Then, feeling convinced that Madras, the capital of the presidency, would be a more advantageous location for the work, he removed to that city and remained there nearly three years, earnestly en- gaged in evangelistic efforts, in Telugu and in English. During this time he organized a Baptist church in Madras, and estab- lished two schools. But it became more evident that the right place for the mission Chapel atiNellore was in the heart of the Telugu country, and accordingly, in 1840, Mr. Day located it permanently at Nellore, a large town on the bank of the Penaar River, ro8 miles north of Madras. A place having been secured, the work was commenced and followed up with devo- tion and zeal. From the beginning the preaching of the gospel was made the chief thing. In the streets of Nellore and in the surrounding country the gospel message was constantly delivered. But though preaching was the principal work the teaching of the young was not neglected. Rev. Mr. Van Husen and wife joined the mission soon after its location at Nellore. The first convert was baptized in 1841; and the Nellore church was organized , in 1844, composed of eight members. The work was 14 Melo. lO NS LN Se Ome Ware ONS Dea slow and difficult. The heathen multitudes around were full of their own superstitions and were indifferent to the gospel. Idolatry has an exceedingly hardening effect on the human heart. Hinduism confronted the missionaries like a great mountain of adamant. Under these conditions the mission began its course. DIsCOURAGEMENTS One of the first discouragements was jatlure of health among the missionaries. After only four or five years inthe country the health of Mr. Van Husen so com- pletely failed that he and his wife were obliged to return to America, and they were never able to resume work in India. Only a few months after this, near the close of 1845, Mr. Day also became so ill that a journey to America was deemed necessary, and he had to leave the new and struggling mission in the charge of those who afterwards proved quite unreliable. His absence from India extended to three years, and there was no missionary to take his place. The little flock which had been gathered at Nellore was scattered, and what had been gained was almost completely lost. In 1848 Mr. Day had regained his health sufficiently to warrant his return to India, and with him went Rev. Lyman Jewett and wife, whose names are cherished household words in the Telugu Mission. To them was granted a long period of service, extending to nearly forty years, and the record of their labors is closely woven with the history of the mission. Returning to Nellore Mr. Day gathered up the frag- ments of the work, brought together again the scattered remnants of the little church and went on with his apostolic labors, assisted by Mr. Jewett as soon as his knowledge of the language enabled him to help. They itinerated much, preaching the gospel and distributing tracts and Scripture portions in every village. Many of the people listened well; often there was cold indif- ference and hardness; sometimes ridicule and even violent opposition. They often had to exclaim, ‘* Who 15 Milos Sel OgNes 1 AN DOR Ue et I Nepal hath believed our report?’’ In five years more (1853) Mr. Day was again prostrated by sickness, and, return- ing to America, was never well enough to go back to his loved work. Another discouragement was the lack of results. The first twenty-five years of the mission’s history, that is, from its location at Nellore, were one protracted trial of faith. The results were exceedingly small. Earnest labors were continued year after year; the gospel seed was sown widely, both in the streets and lanes of Nellore, and in all the villages that could be reached in extensive Telugu Farmer— Sudra Caste journeys. It was a time of continued sowing, but scarcely any reaping. Everything that could be done was done, both in preaching and teaching, in private conversations, in the employment of the best native assistants available, in the distribution of Christian books, and by means of schools; but the results were most discouraging. The field was unproductive; the people were joined to their idols, and had no mind to accept the gospel of Christ. Those were the days that tested the faith of God’s servants. One of the most severe trials was the repeated pro- 16 Meteors 1 OUN:S Le Spe Un be Eb Dons Dets A. posal to abandon the mission, because of its continued unfruitfulness. Deputations sent out to visit the missions in Asia included in their visitation the Telugu Mission; but were unable on their return home to report anything favorable enough to warrant its continuance. As early as 1846 its abandonment was seriously con- sidered, and the decision not to take such a step, at least for the present, was chiefly due to Mr. Day, who protested most earnestly against its discontinuance. And even as late as 1862, for the period of barrenness had not yet passed, the proposal was again made to give it up. At the anniversary of the Union, held that year in Providence, R. I., a resolution was introduced to abandon the Telugu Mission. By earnest request of the Secretary, Dr. Warren, it was resolved to await the arrival of Dr. Jewett who was then on his way to Amer- ica. When he appeared before the Board his deep conviction that there was a great blessing in store for the mission, and his fixed resolve never to “give it tip, SO far as he was concerned, but to return to India and lay down his life for it, if necessary, saved it again. If the Union could but have seen what a cloud, “ big with mercy,’ was even then hovering over it, and how near the time of blessing was! Tome sLONE STAR” This epithet of the mission, a term which has become so widely known and used in mission circles, had its origin in the following circumstances. At the annual meeting of the Missionary Union, held at Albany in 1853, the condition and prospects of the Telugu Mission were under consideration. There was then but one station, Nellore, which in contrast with the missions in Burma and elsewhere, seemed very small and dis- couraging. One of the speakers, pointing to Nellore, on the missionary map hung above the platform, spoke Opiteassa | lone star (this, as well ‘as the stations in Burma and Assam, being marked by stars). Dr. 5S. F. Smith, the author of ‘“‘ The Morning Light is Breaking’’; 17 Male SeoeleONn IN SOP Crake cl I NeDiia “Yes, My Native Land, I Love Thee’’; “ My Country, tis of Thee,’ etc., was present. His poetic mind at once caught up the words “lone star,’ and before he slept that night he had woven them into the following : — Shine on, “ Lone Star!” Thy radiance bright Shall spread o’er all the eastern sky; Morn breaks apace from gloom and night; Shine on, and bless the pilgrim’s eye. Shine on, ‘‘ Lone Star !’’ I would not dim The light that gleams with dubious ray; The lonely star of Bethlehem Led on a bright and glorious day. Shine on, “‘ Lone Star!” in grief and tears, And sad reverses oft baptized; Shine on amid thy sister spheres; Lone stars in heaven are not despised. Shine on, “‘ Lone Star!’’ Who lifts his hand To dash to earth so bright a gem, A new “ lost pleiad ’”’ from the band That sparkles in night’s diadem? Shine on, ‘“‘ Lone Star!’’ The day draws near When none shall shine more fair than thou; Thou, born and nursed in doubt and fear, Wilt glitter on Immanuel’s brow. Shine on, ‘‘ Lone Star!” till earth redeemed, In dust shall bid its idols fall; And thousands, where thy radiance beamed, Shall “ crown the Saviour Lord of all.” These verses were read in the meeting the next day and produced a deep and manifest effect. Before the close of the meetings the following resolution was passed: “ That the Telugu Mission be continued and suitably reenforced, providing that, in the judgment of the Board of Managers, it can be done consistently with the claims of southern Burma.’ 18 Nelo: 5 10 Ns INE Oe seas Lane Deis PRAYER MBETING HILL This is a spot 1n Ongole which possesses a peculiar interest for those acquainted with the earlier history of the mission. There are no natural features about it particularly attractive. It is a stony eminence over- looking the town, its only vegetation being some serubby bushes of thorn and prickly pear. From the summit there is an extensive prospect in every direction over the broad surrounding plain, where scores of villages Hindu Temples, Ongole, showing Prayer Meeting Hill in the distance, on the left may be counted. A small plot has been enclosed with a wall and some* ornamental trees have been planted. But why do we call it ‘“‘ Prayer Meeting Hill,” and what are its sacred associations? In the latter part of 1853 Dr. and Mrs. Jewett and three Telugu Christian helpers were itinerating in that region, preaching the gospel daily in and around Ongole and in the neighboring villages, patiently and lovingly pointing the people to the world’s Saviour. On the first day of January, 1854, before the rising of the sun, 19 MileS Salt ORNeS IN 92 O Uses IN Doles they went up to the top of this hill, and gazed around over the populous plain, where there was not at that time one follower of Christ. Dr. Jewett opened the Bible, and read some passages adapted to strengthen faith and inspire hope. Then they all knelt, and with very full hearts and intense desire prayed for God’s blessing on the preaching of the gospel, and especially that a missionary might be sent to Ongole. Besides Mrs. Jewett, who now (1904) resides in Fitchburg, Mass., the only survivor of that band is Juha of Nellore. High Caste Woman Julia of Nellore She remembers vividly with what holy fervor Dr. Jewett pleaded with God for the salvation of the people and the planting of the gospel at Ongole. The answer to those prayers will appear later in this outline of the history of the mission. Visiting friends from America and elsewhere who come to Ongole are always taken up to Prayer Meeting Hill, and mingle their prayers and praises with those of the missionaries on that sacred spot. Lone YEARS OF PATIENT LABOR Year after year Dr. and Mrs. Jewett and their faithful Telugu helpers labored on in the patience of hope. Their hands and hearts were full. There were accessions 20 Peles o- lO N-S EN SHO eU) che Et INS lee: to the little church occasionally; and how they rejoiced and thanked God for each convert! A long interval passed, with the addition of only one family to the missionary force. In 1855 Rev. F. A. Douglass and wife arrived at Nellore, and continued in India ten years, doing good service. Mr. Douglass made long evangelistic journeys to the north and elsewhere. In March, 1862, Dr. Jewett, after fourteen years in India, much broken down in health, and also on account of the serious illness of one of his children, embarked with his family for America, Mr. and Mrs. Douglass being the only missionaries left on the field. Just before the departure of Dr. Jewett the first Telugu minister was ordained, N. Kanakiah of Nellore. OccuPATION of ONGOLE The time was drawing near for the answer to the prayers of years. Faithful servants of God, both in India and America, with burdened hearts, had long cried for a spiritual harvest and the enlargement and prosperity of the mission. The petitions which arose like incense from Prayer Meeting Hill were soon to be granted. The Board having resolved not to abandon the mission, but to send Dr. Jewett back to the field as soon as he was able to go, decided also to send another missionary with him; and so, when he returned to India in 1864, he was accompanied by Rev. John E. Clough and wife. They reached Nellore in April, 1865. After a little more than a year at that station Dr. and Mrs. Clough removed to Ongole, seventy-three miles north of Nellore, and there planted a mission station, which was destined fOuWesthe center Of a great movement. Ongole is a town of about 10,000 inhabitants, the headquarters of the subcollectorate of Nellore District. It is ten miles from the seacoast, on the high road to the north. The East Coast Railway, which connects Madras and Cal- cutta, passes through Ongole. 2I Mets 5 LeO SINGS IN ROS Ute leecd. I Nebpsiee Period II, 1867-1892 The Great Harvests Leading features: The prayers of many years answered; a great awakening; multitudes casting away their idols and con- fessing Christ; rapid increase and expansion. THE REAPING BEGUN The remarkable ingathering of Telugu converts which has awakened such wide interest in the Christian world may be said to have begun with the conversion and baptism of a man and his wife belonging to the poor despised Madigas, one of the divisions of the non-caste people. They were received during a visit of Drs. Jewett and Clough to Ongole in 1866. These were the first converts from that class; their home was at a village called Talakondapaéd, about forty miles west of Ongole. The man, a trader in skins, had first heard the truth of Christ from missionaries of the Church of England at Ellore, a town farther north, during trading journeys in those parts. He received the truth with the liveliest interest, and sought most earnestly the evangelization of his people. When he heard that two missionaries had come to Ongole he and his wife immediately started off with intense desire to meet them. His conversion was so clear, and also that of his wife, that the missionaries unhesitatingly baptized them. After this the Telugu evangelists made several visits to that part of the field and had a most encour- aging hearing. In January, 1867, during one of the earliest evangel- istic tours which Dr. Clough made after settling at Ongole, he and the preachers who were with him came to Talakondapad, the village of the two converts men- tioned above. Here they found many of the same class ready to hear, and a number who professed to be already believing in Christ and wishing to be baptized. Then followed five days of deeply interesting meetings in the grove where the tent was pitched, and the result 22 Mele o-1°QO: N.S EN SOL UST ToN@ DS IgA was a religious awakening of very marked power. At the close twenty-eight persons were baptized, and these proved to be the forerunners of a long succession of converts during the following years, numbering tens of thousands. The work spread into many villages, and the Madigas began to come in large numbers. This became a great movement, which has continued with more or less momentum to the present time. SoME CHARACTERISTICS OF THE MOVEMENT It was confined, not exclusively, but very largely, to the non-caste people, or depressed classes. These are not included among the regular Hindu castes, and therefore are not recognized as having any social posi- tion in the body of the Hindu people. They have for ages been kept in an abject position and in utter igno- Madiga Christian House, Sattanapalli rance, and are despised by the higher castes. Of these non-caste people there are two main divisions, the Malas and the Madigas. The former are sometimes contemptuously called Pariahs. Their principal occu- pation is the weaving of common cotton cloths, but very many of them are domestic servants and day laborers. The hereditary occupation of the Madigas is 23 Ma JeSeoeltOrNes Teh So Oa? i LN aie working in leather, trading in skins, tanning, making shoes, etc. Their occupation and also they themselves are despised by the high caste people; and it must be admitted that the dwellings and manner of life of the Madigas in their heathen state are often such as to account for the loathing of the Brahmans. Both the Malas and Madigas are addicted to eating the flesh of the cattle that die of disease. It sometimes requires repeated instruction and considerable effort to induce the converts to abstain from this practice, so long have they and their fathers been accustomed to it. It is a fact that family and clan relationships had more or less to do with the movement just mentioned. The people felt an impulse to come because many of their own people were coming; and coming, they heard and believed. It is exactly in accordance with the character of the people of India; they are not disposed to act alone, but move in masses. A SIGNIFICANT Fact The fact that in this mission the truth of Christ was first embraced by these poor, ignorant and despised people, and that the great multitudes who have since followed are chiefly of this class, is a significant one. The gospel has been preached to all; to the educated, aristocratic Brahmans, the Pharisees of India; to the sordid, grasping merchant class; to the people of the great Sudra caste, the agriculturists and artisans; but all these higher classes have, chiefly on account of caste, refused to embrace the Christian faith, and the vast majority of the converts up to this tme are from the poor Malas and Madigas. This is not what man would have planned. He would naturally have chosen the respectable, educated, influential classes as the material out of which to form Christian churches in India. But God’s ways are not man’s ways, and in this movement we have a striking illustration of the statement in t Cor. 1. 26-29. No words could more aptly describe the condition of those who have become followers of 24 Mee. 1 ONS LEN oe Om UN i EL eNotes Christ in the Telugu Mission, or the estimation in which they are held by the high caste people: ‘“‘ foolish,” eweak, base, despised,” and “ things which‘ are not.’ Thus the work has followed the course divinely indicated, and the above epithets instead of being reproaches are really credentials. There is a question which often occurs to those who have been long and intimately acquainted with this movement. It is this: If the non-caste people had not then entered the Christian fold how could they ever have found admission? If the churches had been composed primarily of high caste converts, it is hard to see how the despised non- castes and out- castes could have been admitted to the equal rights and privileges, the full fellowship which Christianity requires, without the greatest diff- culties. Now, how- ever, the Christian community, though of such humble origin, is by civilization and education and Christian character gradually rising to a position where it will no longer be despised, and where it will not involve social degradation for the caste people to come into its fellow- ship. Already in some places the Christians are attain- ing to such a stage that they are regarded, even by some of their high caste neighbors, as respectable citizens. This is a very wonderful social change for India. Schoolhouse at Cumbum THE INGATHERING CONTINUES Fruitful years followed, in which the laborers were often cheered with the joy of harvest. The gospel was preached in every town and village over a very wide 25 Mel SesaleO UN Ss TaN 0 OU laEt Tl N® Dee range, and converts multiplied steadily and in large numbers. Itinerating was a very important part of the work of the missionaries. In 1869 a new station was opened, at Ramapatam, making the third station in the mission; and the first missionary settled there was Rev. A. V. Timpany, who did excellent service both in the American, and after- wards in the Canadian Baptist Telugu Mission. When Dr. Clough went home on furlough in 1872, Rev. John McLaurin who had reached the country in 1870 was appointed to the charge of Ongole, and for two years he zealously and successfully carried on the work in that great field, during which time 1,081 converts were added to the Ongole Church. From the year 1873 reenforcements began to come in increasing numbers. The mission was now prosperous, and it awakened a deep interest in America. It was at the end of 1873 and early in the following year that Revs. D. Downie, R. R. Williams and W. W. Campbell, with their wives, arrived in India. Mr. Campbell became the pioneer mussionary in they Deccancgu Wilhams gave thirteen years of very earnest work to the theological seminary at Ramapatam; and Dr. Downie has been a missionary at the Nellore station and treas- urer of the mission for thirty years. It was also in this year (1873) that Allur was formed into a separate station, with Rev. E. Bullard as its first resident mis- sionary. Kurnool, a large town 168 miles west of Ongole, was occupied as a station of the mission in 1875, by Rev. D. H. Drake, and after him came Rev, F. E. Morgan. On the good foundation laid by these, others have built. THE RAMAPATAM THEOLOGICAL SEMINARY Soon after the days of abundant reaping began, the need of evangelists, pastors and teachers for the new Christian communities springing up on every hand, commenced to be felt. The converts were urgently calling for teachers and guides, those who could instruct them 26 Meieo of1.O NS LEN SMO dhasl TON Die lea: in the truths of Christianity and lead them in the ways of Christian living. Surrounded by unbelieving Hindus, and constantly beset by the power of old customs, they felt helpless, if left without shepherds. The mission- aries recognized this as a real and pressing need. To leave to themselves these large numbers, who were but babes in Christ, would be almost to insure their relapse. Efforts were therefore made to meet the need. It was Ramapatam Teological Seminary decided to establish a theological school for the training of a native ministry. Thus the necessities of the case placed the theological seminary before the college. Ramapatam was the place selected, Mr. Timpany was appointed to commence the work, and in 1872 the school was opened. Ramapatam is a village quite near the seashore, forty-five miles north of fellore. Previous to 1870 the headquarters of the stibcollector of the 27 Males 52120 aN yD IN Osea ] Ne Dale district were here; but in that year they were trans- ferred to Ongole, and the fine large compound of over roo acres, which had been occupied by the government, was secured for the mission. No more suitable situation for the seminary could have been found in the whole mission. It is roomy, healthful, remote from the dis- tractions of a large town, and living is comparatively inexpensive. When Dr. Clough went home on furlough in 1872,one of the chief objects which he had 1n view was to secure an en- dowment for the seminary, and in this he was successful. Rev. R. R. Wiliams, having been designated espe- cially for the work of the seminary, reached India at the end of 1873, and gave himself with great energy to the school. During his second term: “ol serviccuse Willams erected a fine new building, having secured the amount required for it during his furlough in 1881-2. He was succeeded in 1886 by Rev. W. B. Boggs, and since 1895 Rev. J. Heinrichs has efficiently and suc- cessfully conducted the affairs of the institution. As may be inferred from the conditions under which the seminary was begun, its work at the first was very elementary. The candidates for the ministry were for the most part those who had enjoyed scarcely any edu- cational advantages previously. But though thus poorly prepared to enter the seminary, the urgent néed in hundreds of villages was such that there could be no hesitation about receiving those who seemed really called and adapted to this work. Thev were given such a course of instruction as they were able to receive, especially in the Bible, and sent out; and many of them did excellent work. In the vears that have followed, the standard in the seminary has been steadily raised as seemed desirable. The course of study covers four years, and embraces the chief departments of ordinary theological instruction. Last year (1903) there were t1g students in the classes. From the beginning the seminary course has been open to the wives of married students, and many have successfully taken it, 28 Vez lO NS IN Sees leaky TANS Dalen: THE GREAT FAMINE One of the memorable famines of modern times in South India began in the year 1876, through failure of the rains, and continued throughout 1877 and into the following year. India has been subject to such visita- tions from time immemorial. All agriculture, except where there is artificial irrigation, is so very dependent on the periodic rains that when these fail there is inevitable scarcity. If, six months later, when rain is again due, it should again fail, then there is famine; and if the rain is withheld the second year, there is severe famine, and multitudes are bound to die. Millions of the people are always, even in the best times, so very near the verge of Famine Sufferers, Udayagiri actual want that when crops fail over a considerable area they are very soon precipitated into a state of starvation. This is exactly what happened in 1876-8. It was a time of widespread and dire distress. In spite of all the help that came from abroad, especially from the Mansion House Fund in London, which furnished upwards of £600,000 sterling, and notwithstanding all that the British Government in India could do, the deaths attributable to this famine, directly and in- directly, were estimated at more than 3,000,000. The famine was an exceedingly trying time for the mission. The missionaries had their hands full with constant efforts to save as many as possible from the 29 MESS OeNeS LN OU abe I Nebaiee awful death of starvation; and the burden on their hearts, from the sight of such widespread and often unrelievable suffering, was almost enough to break down the strongest men. Much assistance was rendered by the missionaries to the government officials in the distribution of famine relief, and was duly appreciated. As all the mission stations were involved in the dire calamity, all the missionaries shared in this work of famine relief, Dr. Downie of Nellore being secretary of the Central Relief Gommittee. The Buckingham Canal, which runs from Madras nearly 200 miles to the northward, near the east coast, was being dug at that time; and in order to provide work for as many Christians and others as possible, and so save their lives, Dr. Clough took a contract for a few miles of this canal. To this work a great number of the Christians came from their distant homes, and with them a multitude of their heathen relatives. The preachers were the overseers, and every evening they preached in the encampment. On the Lord’s Day Christian worship was regularly maintained, and thus the gospel was proclaimed to the people, both Christian and non-Christian, all the time that work lasted. This gather- ing at the canalfurnished agreatevangelistic opportunity. PENTECOSTAL TIMES During the famine all applications for baptism were deferred because things were in such a state of dis- traction, and so much time had to be devoted necessarily to endeavors to save life. Another reason for this delay was the danger of people coming from unworthy mo- tives, such as the hope of receiving more help, if they professed Christianity. For fifteen months there was not a single baptism in the Ongole field. But when the famine was passing away and better days began to dawn, many expressed a desire to become Christians and to make an open profession in baptism, and as the days went by these applications increased in number and urgency. At length it was evident that the time had come to con- 3° Mel > LO NS TAN See Wiel HL TONG Dea sider the applications, and baptize those who were deemed worthy. Dr. Warren, the Secretary in Boston, in view of the facts, wrote Dr. Clough that the gates ought not to be kept closed any longer. In June, 1878, 1,168 persons were baptized; in July, 7,613; and the total number of baptisms during that year was 9,606. This brought the membership up to 12,804. One day during this great ingathering, July 3, 1878, is made especially notable by the large number of persons, 2,222, who were baptized in the Gundlacumma River, about ten miles north of Ongole. Word had Baptism at Podili been sent out directing the preachers to bring all candi- dates for baptism to this place. The examination of the applicants the day before the baptism was conducted by Dr. Clough and about forty preachers, in different groups. The administration of baptism began the next morning, and was continued till nine or ten o'clock. Then at four in the afternoon it was resumed, occupying altogether about nine hours. There were six native preachers engaged in the administration, but only two at a time; they relieved each other as was necessary. ESTIMATE OF THIS MOVEMENT Naturally enough this great work gave rise to much questioning and, in some quarters, to not a little adverse 31 Mins Sale Or Ne IN 0 ORU iar I Ne Dates criticism regarding its genuineness. But now, after twenty-seven years, with all the results seen, a sober and just estimate may be made. Making due allowance for the element of excitement inseparable from mass movements, and also for the lack of disinterested motives, so sure to be the case among a people so little accustomed to thoughtful, conscientious action, there still remains abundant evidence that on the whole the work was genuine. The great majority of the converts came fully prepared to abandon idolatry; they placed themselves under Christian instruction with evident sincerity; they believed as children do in the Father and Saviour who had been preached to them; and in many of them the fruits of the new life were clearly manifest. It is probable that the proportion of those who afterwards gave no evidence of a change of heart and character was no larger than is found to follow great religious awakenings in so-called Christian lands. Those who know the work best and who have had the fuilest opportunities for personal acquaintance with its sub- sequent history are convinced of its genuineness. In most cases where there was declension and relapse there is every reason to believe that it would have been avoided, if the needed pastoral care could have been supplied. THe DECCAN The great native state of Hyderabad, the largest of the feudatory states in India, lies in the middle of South India, between the Bombay and Madras presidencies. It is a large territory, and its population is about 11,000,- ooo. It is governed by an ancient Mohammedan dynasty, the ruler being known as the nizam: hence the state 1s commonly called the Nizam’s Dominions, and also, but somewhat loosely, the Deccan, this word meaning the South. Although the ruling power and most of the officials are Mohammedan, nine tenths of the subjects are Hindus, and the prevailing language throughout all the eastern and southeastern portion is 32 Mewes Sel O Ns IN ce) ORION As! LEN Dae. Telugu. LON S IN ELC Ga), Abe! TING Der: MepicaL WorRK Recognizing the fact that the healing of the body, be- sides being in harmony with the Master's example, is one of the surest ways to gain the confidence of the people and dispose them to listen to the message of healing for the spirit, the mission has endeavored to give to this good work the place which it deserves. Hospitals have been established at five of our stations; namely, Nellore, Hospital at Hanamakonda Palmur, Nalgonda, Hanamakonda and Udayagiri; and a dispensary at Ramapatam, with duly qualified doctors in charge. Up to the present time (1904), most of these have been women. The confidence and goodwill which have been gained, both among caste Hindus and the Mo- hammedans of the Deccan, are surely paving the way for the accomplishment of higher good among them. In connection with the hospitals, classes of native women are trained as nurses and have attained in some cases a high degree of proficiency, 39 Miles oi l20 NGS IN a) BU aA IN De INDUSTRIAL WORK industrial work is one of the missionary problems. The deep poverty of the people and the tyranny arising from hereditary and caste occupations have led to the endeavor to teach and promote industries among them. Most missions have made efforts in this line, some of which seem to be really successful, while some have been disappointing. Industrial work is no doubt a good thing, if just the right arrangements and methods can be found. Probably the chief difficulty has arisen from the want of individuality and enterprise in the people. After the mission has taught a young man a trade he usually thinks it ought also to provide him with work; otherwise he feels helpless. It requires push and tact on his part to make his way into an occupation which has always been in the hands of another class. Attempts, on a larger or smaller scale, to teach the people trades have been made at a number of our sta- tions, with varying degrees of success. Carpentry, blacksmithing, bricklaying, weaving, shoemaking, the preparation of fibres of various kinds, working in alu- minum, etc., have been taught; and in all probability there will be encouraging development from these efforts. A large central industrial school has been proposed at Ongole, which will probably become a reality before long. Rev. S. D. Bawden was appointed in 1904 with this special line of work in view. His training, experience and character are such as to give rare promise of wise leadership in this work. FORMATION OF ASSOCIATIONS The Telugu churches have been grouped into associa- tions for mutual acquaintance, edification and help. There are now the Southern, Central, Kistna, Deccan, and Kurnool associations, which meet annually, and are generally seasons of refreshing and profit. The Telugu people have always been used to social and 40 Paleo ol ONS TN S207 Ul bert INS Be festive religious gatherings, and so are ready to improve all these occasions. At the meetings of the associations there are frequent papers and lively discussions, and these often lead to improvements in various ways. The devotional element holds a large place in all these gatherings. The people are taking much interest in providing free entertainment for the delegates at the place of meeting. ‘Sena Wamu Iams CONAN ON About the year 1897 this convention was formed, and much interest has been manifested in its meetings and its work. It is composed of delegates from all parts of the mission. Its chief work is that of home missions: ate is, providing for the evangeliza- tion of certain classes of tribes within the Pounds of the. Tel- ugu country, and yet for the most part des- titute of the gospel. Among these are the Chentsus, inhabiting the Nulla Mulla Hills; the Yanadies, a very low, ignorant and help- less people, found chiefly in the districts near the sea; the L.um- badies, an extensive gipsy tribe, and others. A home missionary society was organized, evangelists were ap- John Rangiah and Family pointed for work among these various tribes, and an enthusiastic interest has been shown in it since its inception. This society has now become a joretgn as well as a 4I Mason le ONES IN CAG! SP el Ie No Dei home mission society, for 1n 1903 a nussionary was sent to south Africa. For years past many emigrants have been going from India to Natal to work on the planta- tions there. These included numbers of Telugus, and not a few of our Telugu Christians. Knowing that most of those in Africa were as sheep having no shepherd, the Telugu Home Mission Society decided to send them a man as soon as a suitable one could be found. One of our best men, John Rangiah, who had been engaged in educational ore in the mission for a number of years, volunteered for this foreign mission service, the first Telugu foreign missionary. His visits to the churches and associations before his sailing for Africa awakened a missionary enthusiasm, a quickened spirit of prayer, and a disposition to contribute freely and gladly, such as nothing had previously produced. Itasea striking illustration of the truth that the missionary spirit is the life of the church. This man and his wife have now been im Africa a year, and their work is being attended with rich blessings. THE Native MINISTRY A sketch of the mission would be strangely incomplete if it failed to give due recognition to the faithful and efficient ministry which God has raised up among the Telugu people for the service of the churches. Not a few of these men have the witness of a long life of devoted service, a godly walk and abundant fruits to testify to the genuineness of their call to the ministry. A number of the veterans have finished their course and gone to their reward. Of those who still survive, men- tion may be made of Revs. N. Kanakiah of Nellore, ordained forty-two years ago, the first Telugu man or- dained in this mission; T. Rangiah of Madras, one of the pioneer preachers at Ongole ‘and Ramapatan nearly forty years ago; C. Peddiah of Kanigiri; B. Poulu and B. Abraham of Ongole, and others from among the first fruits of the great ingathering, — men who still preach the gospel which they have loved so long. And then, 42 Melo LON S IN Sya@eAl Ai ae EN ABE EAN the society ministry, what a joy and strength twnany of them are! As we watch their growth in knowledge and ability, and note the uprightness of their lives and the edifying character of their ministry, as evangelists and pastors, we thank God for them; and we confi- dently expect that the succession will be kept up, and that year by year there will come forth from the semi- nary at Ramapatan those through whose labors the Kingdom will be greatly extended among the Telugus. Re SARS OU RIG AiG IEn In the beginning of 1902 the mission was favored with a visit from Rev. Thomas S. Barbour, D.D., Foreign Secretary of the American Baptist Missionary Union. This was in the course of his round-the-world visit to the missions of the Union. He was present at the an- Bazar Scene, Sattanapalli. nual conference of the Telugu Mission held that year at Ramapatam, and his presence and words ministered much satisfaction and encouragement to the mission- aries. Besides Ramapatam he visited nine or ten of the stations, both in the coast districts and in the Deccan. Melionot lt OUNgS I N Se) UT EL lANe Dies PRESENT POSITION A survey of the present state of the mission (1904) reveals the following facts: The ‘‘ Lone Star”’ has be- come a constellation, embracing 28 mission stations, well equipped, and oc- cupied by gg missionaries; the churches number 125 and the church members 55,341. ‘Cherevaremyen. many village schools; station boarding schools at most of the stations: a training schoolfor teach- ers; several undustrmal schools; a high school and college; a high school for girls; a theological seminary ; a publication society and book depot; and a number of hospitals. Mission Bungalow at Allur OUTLOOK The work of the mission thus far, with all its encourag- ing results, may be regarded as mainly one of prepa- ration. It has been a great and important movement; but it has been confined, as has been shown, not by human choice but apparently by the overrulimemes Providence, largely to one class of the people, and they the poorest and weakest. It has begun at the bottom, which was the right place, and an extensive foundation has been laid. The evangelization of the non-caste people within the bounds of the mission, if not nearly completed, is at least far advanced. What is to be the next stage in the development of the work? In all probability another wave of revival is near, and this time it will doubtless be the coming in of the Sudras, the great middle class, embracing the farmers and many classes of artisans, the real bone and muscle of the Hindu body. Many of these have long been attentive hearers of the gospel; many of them also 44 feteor 1b ONS IN DaO eu Lary [SNe aire are convinced of its truth, and freely acknowledge it, but are held back from embracing it solely by the bonds of caste. Moreover, the first fruits of this multitudinous caste are already being gathered in at several of our stations. As soon as a serious breach is made in the fence of caste which surrounds them and keeps them within the pale of Hinduism, large numbers will without doubt become disciples of Christ. When they come, the problem of self{-support will be greatly simplified, if not fully solved. This outline study of the story of the mission awakens deep gratitude to the Lord of the harvest that he ever appointed us to such a work, and that he has crowned the labors of his servants with so much blessing. It also brings the clear conviction that he is still calling us forward to enlargement and increase in this greatest of all enterprises; and with broader vision we behold, in anticipation, the vast multitudes of India’s people vet to be brought in. No worthier cause ever called for the consecration of all that we hold best and dearest. The Kingdom is coming; blessed are they who are closely identified with their Lord, both in sacrifice and service, for its speedy coming ! Telugu Baptist Family in Natal, South Africa 45 Meal osS2l.O8NiS IN Dp OSU SEL lL NeDaes Roster of Missionaries to the Telugus in South India The following is a complete list of the names of those who have served in the mission from the time of its founding to January 1, 1904. Abbreviations: — m., married; * deceased; + retired from the mission. DATE OF NAMES APPOINTMENT +Armstrong, Miss M. M. (m. Guernsey San a MAR. ide TES OFS } Bagshaw, Rev. D.S.,and wife .. . oe oe 2 eS Eee eee ee Baker, Rev. J.M., and: wile~- ba aaelyge ao ee. ee ne 1805. +Beeby, Rev. W. H., and wifaoo0 8 tele o ea ee eEOODEE Berijamin,. Miss. J: A.,. Me Do es neon eee Ske. n) (Oe *Bergman, Miss Be A, sim. fo eee ak eee Sone Bishop, Miss L. E.. . fe ta hee ee Rn ae LOO On Boggs, Rev. W. B., and wife . er ee eer eer as i. Boggs, Rev. W. E. ‘and WifGS) Bw od Fale, oe o5) ey Se Bo ee en Oo Boggess, Rev. W., and swite nc a ee, se oC OD Booker, Miss L. BL PE Serie oe oe oo ee Oe Breed, Mrs. L. Me M.D. ee wlcdy alla. = ™S, eae ue ee nS Oe Brock, Rev. G. aan a ate eee ke mle, See Ones Bullard, Rev. on ee ae eee eee eR Ge ky IHL Bullard, Mrs; [25 See ee ee es eS Oe *Burditt, Reve. Bet 2 ica | we asd cee eee ee +Burdtrtt,: Mrsa JP Gee ed ea ee Re ce Bustard:, Mrs. Bs Boe a acto) ous a en ee ee TS Om Bustard,Miss’'S: Re 8 4) bene at es) kk nee conn cu Oe *Campbell, Rev. WeWis. 6 4 Gls cae s aoe soe ey ue ee ESO +Camp bell, MrsS Wa Wok = oes Geis ce n,n arene Ore oe Chute, Rev. E., and Wik, “sal dome kaw ee ees ot Clough, Revaniconeeme i SE ch ae ae Re Se Rss Sen eae 2 *Clough, Mrs. J. E. 5% Gp ce) BO uy ta day ay Se) cay pee a eT OA Coats, Miss C. W., M. Dis fe oa oe a rn 1800. +Cummings, Mics EB. Ror PomyGln tap Go ca a ee SOM Curtis, Rev. A. H., and wate. 6 Jon ae. We Gee eee r&o2. Curtis, Rev. J. Av and wife ee ae Sees Pa | POR, Darmstadt, Miss K. . . 1 Ue herd VS GOS, aig OE a Oe Davis, Rev. W. S., and WitGte eS, hapa ok, ee re 18092. *Day, Rev. 8. S., and wife... ae. oe er 1835. Day, Miss M.-Mir. 2 292) ae ee a ee, in ISTE Dessa;- Miss:A; Bis Sach es Ss 3 a Sn ee ee *Douglass, Rev..F. oon BR ae Roe Se ot a ae tDouglass, Mrs. F. i ee ee i ete eee ere ie as CI, Downie, Rev. D., and Wile SOCOM aie ede ee: ee ee . noes *Downie Miss A. K. . hy en SS Acs Sa SE OrEe Downie Miss M. He (m. Stenger) jaw a of te tee ae oe oe OO +Drake, Rev. D. F A eer Or i STN, *Drake, Mrs. D. i Ce aE So ee ks, a ea co ea ee vel ee aT ae +Dudley, Reve T) Pwocek tec! eee ee oS. cd ole oe SOE +Dudlev, Mrs. T. P. . sien cee kt SR Ge ae ee ee EOS Dussman, Rev. anc. Wiles eaetn ee gut les 2a dae SOee GE oOnm tEdgerton, Miss E. F. ee emer ok Se | ESL. Elmore, Rev. W. T., and wife J. was. + 2s: 5's 52) oe er Faye, Miss Ida, M.D. Sect eevee) So eh dod us) sav ae avy he Tee ee OOS Faye, Miss M. D. Sy Ceo cae Goaeal so | ESOS. Ferguson, Rev. W. iby and wife Beis! liege AP lach a. ge Re Seo deg Oy ES Oe French, Miss K. . . ‘ a eee Bee el 5 RODE), Friesen, Rev. A., and "WHEE. osseltt ssh ie Lege ech a, Sey ste TT oO +Fuller, Rev. (NG Chere ee eee A, ee eS ao oo | BSOR. Oe EC ee teach eg os OG ud of web OD Ovo boo oo PHO Males LON S iN Om Oars EH. [Te Ny Dares NAMES *Gould, Miss O. W., M.D. yGuernsey, Rev. P. B. . *Hadley, Rev. C. jlulavollons, Wibess (Cp eG jHankins, Rev. I. S. . {Hankins, Mrs. I.S. . ; Heinrichs, Rev. J., and wife ® Hopkins, Rev. W. E., and wife . Hiibert, Rev. A. J., and wife . Huizinga, Rev. H., and wife ee Huizinga, Rev. G. J., and wife . ReWeLbMINGV tis. Sosis, so ew tJewett, Mrs. L. . Johnson, nes 124, Mle. ‘and wife +Kelly, Mrs. E. M Kelly, Miss S. .. }Kuhlen, Miss L. Bertha | : Kurtz, Miss S. I. (m. Silliman) Kurtz, Miss M. K. : Kurtz, Rev. F., and. wife 5 at Levering, Rev. 'R. Hi: . Linker, Miss A. M. . : Loughridge, Rev. A., and wife . Manley, Rev. W. R., and wife. +Maplesden, Rev. in and wife. . Marsh, Rev. C. R. : ; MatshemVirss Ca Re . ; Martin, L. E., and wife. . +McKay, Rev. O. Revand wife. McLaurin, Rev. J., and wife . . *Menke, Miss M: (m, Newhall). yMenke, Miss B. . *Morgan, Rev. F. E., and wife Newcomb, Rev. J., and wife . +Newcomb, Miss H. male Newhall, Rev. A. ne : wae Nichols, Rev. S. W., and wife . . Owen, Rev. W.C., and wife . *Peabody, Miss L. et Hieron) +Pinney, Miss R. E. , Powell, Rev. W.. . Powell, Mrs. W. . *Price, Rev. W. I. Rauschenbusch, Miss E. (mn. Clough) ; *Rayl, Rev. D. K., and wife . Robertson, Miss Minnie A. *Schuff, Miss J. Be 5 TScott, Rev. W. G. *Scott, Mrs. W.G. . Silliman, Rev. E. E. Sipperly, Miss H. M. . . Slade, Miss B. (m. Brock) +Skinner, Miss I. A. Stait, Rev. F. W.., and wife, M. 1D). Stanton, Rev. W. A., and wife . Stenger, Rev. S. W. .. ; Tencate, Miss F.. .. . *Timpany, Rev. ae +Timpany, Mrs. A. V. Timpany, Rev. J.S., and wife. Thomssen, Rev. G. N., and wife Unrih, Rey, H., and wife 47 DATE OF APPOINTMENT 1893. 1802. 1800. 18oo. 1802. 1804. 1888. 18902. 1807. 1800. goo, 1848. 1848. t8oQo. Wowie T8Qo. 1803. 18902. 1903. 1892. 1892. 1897. 1874. 13870. i881, 1892. 804. T8go. 18o0r. 1860. 1880. 18384. 1879. 1884. TSot, 1875. 1878. r8or. 1871, 1893. T3806. 1880. 1870 1882. 1882. TQOL, 1887. 1893. 1803. 1884. 1890. 1890, 1890 Ls 1807. 1802. 1QO2. 1898. 1863. 1868. 1802. 1881. 1808. MGS Se IO ees IN ea NUS ik Is! I UNVDaieN ; DATE OF NAMES APPOINTMENT *Van Husen, Rev. S. and wife... : whee do eyes: oe ee cree Wagner, «Miss 12: Ve: Ua ce Gl 2 cy *Waterbury,- ev. (Ni UMS 3-3 8 A Ge a ee +Waterbury, Mrs. N. M. . . 3 Eo Gey he we tat sc ke se +Wayte, Miss J. E. Gn. Phinney) a Cer Ss, | SG KEEL, Whitaker, Miss D.. . . ae re eee AR A 3 | Ee. +Williams, Rev. RR: oles @ si. kee see fee *Williams, Mrs. R. = bode ce ye be A bw Upto eee eee gn one +Williams, Mrs. R. : re rere 2 | SIL E. *Wood, Miss M. A. ae Newhall) ee a wer ut Ay Sd Ge eee Mission Stations in South India Nore. — It will be observed by readers of the foregoing sketch that there is an apparent discrepancy between the date of opening the first station, in 1840, and the beginning of mission work among the Telugus, in 1836. Both dates are correct, however; work having been carried on for four years in various places betore the permanent location at Nellore was chosen, NAMES WHEN OPENED Nellore... a Sa ee eS Re Oe oes Ongole | 5.. 5 cases ae 3 eee a a Dine ee, Oe Ramapatam, p05. & cca ee soe BA ck a te SO ad Oe MME OP 6: ee ee ee i es cee ST ee Secunderabad: wo) yee eae een oe oid Day oe oe 1875. Kurnool *. 4. @