BOARD OF FOREIGN MISSIONS, R. C. A. (98 EAST 29D STREET, NEW YORK aS 8061 ‘HONNHD GALINA VIGNI HINOS AHL AO ATAWASSVY TVAANAD Sicilia ict OPSTEE: ARCOT MISSION By Rev. JACOB CHAMBERLAIN, M.D., D.D., LL.D. REVISED AND BROUGHT TO 1913 BY REV. L. B. CHAMBERLAIN, M.A. WITH MAP AND ILLUSTRATIONS ’ BOARD OF FOREIGN MISSIONS, R. C. A. 25 EAST 22D STREET, NEW YORK 1915 THESARCO Devils SLO THE COUNTRY IN WHICH IT Is; THE FIELD wHIcH THE Arcot MiIsston Works; Its CLIMATE, PRODUCTIONS AND ANIMAL LIFE; Tue PEorpLe, LANGUAGES AND RELIGIONS; THE FOUNDING, TERRITORY AND STATIONS OF THE MISSION ; THE AGENCIES EMPLOYED; THE GENESIS, AND PRESENT (1914) Status oF PHASES OF Work AND INSTITUTIONS; RESULTS; THE OUTLOOK. Pam “THE ARCOT MISSION OF THE REFORMED CHURCH IN AMERICA i Slee) UN) LRG ENG (WiETG Hei LS. 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 dis- tant 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 Comorin, they approach within forty miles of the Bay of Bengal and follow up its coast, at a less or greater distance, 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 east- ern Ghats consists chiefly of a plateau some 2,000 feet or more above the sea. In this are the native kingdoms of My- sore 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 be- tween the Western Ghats on the west, the Eastern Ghats on the north, and the Bay of Bengal on the east, is the great triangular plain of the Madras Presidency. 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 there are not many parts of the vast plain where there are not hills of 500 to 1,500 feet high in sight, thus differing essentially from Ameri- can prairies. 13102 The soil varies greatly. From Cape Comorin for some dis- tance north is a vast sand plain; then a stretch of black cotton soil; then vast regions of4red clayey ‘soil, There arevalse 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 during and following the monsoons. Hun- dreds of thousands 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 uninhabited, unculti- vated 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 north- ward as a narrow strip between the Eastern Ghats and the Bay of Bengal, until the boundary of the Bengal 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. By the Census of 1910 it has a population, including the small Native States em- braced in it, of 41,870,670 people. This does not include the contiguous Native States of Hyderabad, Mysore, Travancore and Cochin, with their combined population of 23,527,954 in 1910. The Indian Empire 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 315,132,536 of the human race, being almost three-fifths the size of the United States proper and containing three and a half times its whole population, or practically one-fifth of the whole human family. | The people not homogeneous. There are more distinct people and languages in India than in all Europe. This will not be wondered at so much when we remember that India is in itself larger than all Europe, excluding that part of the Russian Empire which falls in Europe, and has a larger popu- lation 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 6 “ Englishman from the Italian or the Frenchman from the Nor- wegian. The mistake is often made of thinking of India as one people, one nation. It is rather a conglomeration of races, languages, nationalities, but now, in God’s good providence, under Britain’s beneficent sway. II. DiPSP LEDs HIiChne HRARCOTSMISSION WORKS. The field work by the Arcot Mission lies due west of Madras. 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 possession of Pondicherry, 315 miles north of Cape Comorin. From that as a base it extends northwesterly inland 180 miles, varying in width from 20 to 60 miles. It comprises two “taluks” (counties) and part of a third in the South Arcot “District” (State); seven taluks and part of another in the North Arcot District; five taluks and parts of two others in the Chittoor District, and one taluk with part of a second in the Mysore Native State: in all fifteen taluks and parts of five others. Of these taluks, five, and parts of two others are north west of the Eastern “Ghats” or Mountains which begin the Deccan DE iaceam, ee unesplateau here is. 2,000 it. above the sea level. The remaining taluks are on the “Plains,” which extend from the Eastern Ghats to the Bay of Bengal. Telugu is the chief language in the Chittoor District and contiguous portions of the Mysore State. The census of 1910 records it as the language of 23,542,861 people in India, Hindi and Bengali alone being used by more. Tamil is the chief language of the North and South Arcot Districts, and was the language of 18,128,365 people at the census of 1910. Hindi, Bengali, Telugu and Mahratti alone being used by more. From the census of 1910 the following approximate figures are deducted. Within the bounds of the Arcot Mission 1,597,000 persons are Tamil 948,000 persons are Telugu 155,000 persons are of other extraction 2,/00,000—Population in the Arcot Mission Size and Shape. The Arcot Mission field is 8,277 sq. miles, about the size of the State of New Jersey (7,815), with a popu- fi = Ay YR WA iy or ome oe f . ‘ Concern erst mae HQ ws a . \ . YY, We ‘ . DELHI x % eh Wy MY iy Csieig? . s. * \ _---- AGRA 7 ‘ YEY PORE HY OLRABAD oO ‘ ‘ ‘ . \ Gun7ra AAL a) |) QONCOLES OF ARABIA MAP OF INDIA WITH ARCOT REGION SHADED WINVA Vw Jesse SEY AUS SP SS eee ee Ne I ee NT Se eres ease Asad Pest (cf -— 2 C 7) pe) yy) } tIS Vue aeriaa x f 4 \ y Bit eeen on ° Opod 1£O]] ‘L Truvbu SOW 9 “ALD Vg na ‘ hos OMguionDg rd serQyolojoya one 4 x anpulr bah (OYA norm ice a ~ fe) Nw300 NG ULOLIDAYDLLL - LD ETN e fe) By TE NVIONI epooy “obo Vy, 4 OO iwi ema COON OU Y H —- SULOISE 1 pf 124 {0 fo $UALOSE od 1 _—_——_— SHOMOLE fIQ- Vi : x eee * SHOTS UOT Ty parva] wo1px/OH 0} WALI og! POPUL yn pay fe aeeee Eepuaoguoreipiouy est! Wf Yoon pug _ 4a op7ay> i Gsajod 4 / ~- * POLPUBOT (LISELI \ Xv SS x D Jodmgof?} ~~~ ‘ ¢ i) Ro coats | as 7? VICNI NOISSIN LOOWV ayy 3° 4 4aiptgo y 7 41/004 410? ->- ve WiaTeAlue, Pd . ee yoTumnye ° Ore é Oraerpnies bi ¢' pwedosi / 3 ool o Ae Ml OU ODL J ee a “VA Te e400 0144.0 sl OlanDuioy © , ut DLO ae na \.<-=0 Pe We YPtIm BAH o>» PPP Al, MyEP PAY 3 i or jf "fiotiapoaey? ‘Cayvelippex » lation (2,700,000) larger than New Jersey (2,537,167) by 160,000. For the bringing of all these into the kingdom of Jesus Christ is the Reformed Church of America responsible, for it is 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 Pondicherry, the foot reach- ing up northwest 180 miles, with Tindivanam under the heel; Arni under the instep; Vellore, Katpadi, Ranipettai and Chit- toor under the portion from the instep to the ball; Chittoor and Palmaner under the ball of the great toe; and Punganur and Madanapalle under the toes expanded 90 miles from east to west. Railways. The two great railways of South India run through the Arcot Mission in a very convenient way. One, from Madras to the West Coast cuts across the mission, from east to west, running near to Ranipettai, Katpadi, Vellore and Gudiyatam. The other, coming up from the south, runs through the whole length of the mission, from southeast to northwest. On or near it are Tindivanam, Arni, Vellore, Katpadi (the junction with the other railway), Chittoor, Pa- kala, Piler, Vayalpad, Madanapalle and many outstations of the mission. These railways, 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, when going from station to station, and in visiting our 179 (1913) village congregations and 170 (1913) village day schools, and making 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 railway, second-class, the fare is one cent a mile, and half a cent a mile by third class. ik CLIMATE, PRODUCTIONS AND ANIMAL? Lites Vellore, the geographical center of the mission, is in lati- tude 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 portion of the mission on the “Plains” varies in height above the sea from 50 feet in parts of the Tindivanam taluk, to 700 or more in parts of the Vellore and Gudiyatam taluks. 10 The temperature from March to October ranges from 80 to 110° in the shade and rises to 150° or 160° in the sun, neces- sitating the avoidance, as much as possible, of exposure to the sun and requiring that we do much of our traveling by night. From November to February it is cooler, the ther- mometer dropping very rarely to 60°. In the “Plateau” part of the mission, above the Eastern Ghats, the temperature averages some ten degrees lower, though even there it touches 100° in the shade in March. Rainy Seasons. There are two rainy seasons or monsoons 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. 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 irriga- tion crops of rice, ragi or sugar cane will grow. Showers do not here fall every week or two throughout the year as in America Otten from December to March or April there will not be a single shower. Deciduous trees lose their leaves in the hot, dry season. But they soon send out their fresh green leaves. Indeed, a great boon of the “hot season” is the sight and shade of the trees, with their fresh foliage, when all else is bare and baked. The “cool season” is ordinarily the time of the most profuse vegetation and for the growing of the most profitable 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 crops and the stalks of the dwarf sorghum. The ground becomes parched like a rock: sln 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 cattle and sheep go panting long distances to find water in some tank not yet dried. Furniture in our houses cracks and sometimes falls apart. 11 Late in May, in a normal season, the advance clouds, har- bingers of the S. E. monsoon, begin to appear over the plateau, and slight showers break the tension of the hot drought. A few weeks later these begin to appear on the 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 plowing with twelve yoke of oxen before him, and he with the twelfth” is reproduced here season by season. The crops most grown in this region are rice, where there is water for irrigation; ragi, or small millet; zonna, 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, cucumbers, 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 plantains, as they are called in India; mangoes, wood apples, tamarinds, oranges, limes, pomegranates, custard apples, jack or India bread fruit, and papayas, like small muskmelons, but growing on trees. Apples, cherries, peaches and plums cannot grow in the tropics. 12 Animal Life. The domestic animals seen are cattle, which often live in the house with the family; milch buffaloes, most ungainly animals, whose milk makes butter white as lard; sheep, goats, pigs, wretched specimens, kept only by the out- casts; 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. The wild animals, found chiefly on the Telugu plateau, are bears, hyenas, foxes, an occasional wolf, a few Bengal tigers, striped ; cheetahs, or spotted tigers; leopards, wild cats, wild boars, elk, deer, antelope. Monkeys, jackals, 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. Otpserpems theres are very. .many,. cobras, .crites, vipers, rocksnakes, black and water snakes, 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 destructive to wooden boxes, timbers, clothing and books. Incessant vigilance alone protects one against them—and even that is not always successful. But they are also invaluable as scavengers, devouring dead vege- table or animal fibre, making way with many carcasses that might otherwise breed pestilence. Indeed, almost every kind of disagreeable insect 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 15 SHLSVO AXMOT AHL WOMAN ATdOUd JO CHSOdWOD NOILVOAADNOD NVILSIAHO V not at all unbearable, for there are ways of meeting all these pests. Indeed, one preys upon another. The small house lizard destroys flies and other insects. 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. IN: TEP E@ PL re DANG UAGICS. WAND »RELIGIONS. When Abraham, at the call of God, was leaving Ur of the Chaldees, in the valley of the Euphrates, and migrating west- ward to Canaan to found the Jewish nation, the tribes of Central Asia, farthest east, were seized with a spirit of migra- tion southward, to find more genial climes and richer pastures. The Dravidian tribes were among the first to push through the mountains of the Himalayan range and enter 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 Travancore and the southern portion of Bombay. In old Sanskrit literature these immigrants are spoken of as the Pantha Dravida, of five Dravidian tribes. Each tribe or people was distinct. Each 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 country .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 Malayalam tribe found a home, occupying what is now the kingdom of Travancore. They are far less numer- ous 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 Malayalams but less than the Tamils. The Telugu tribe followed after these. They occupied the region lying on the Bay of Bengal from Madras north to Gan- jam, and westward to Mysore, including part of it and the 15 mK Het Se | sail eal 2 HIGH CASTE PATIENTS AT SCHELL HOSPITAL WITH DR. IDA SCUDDER most of Hyderabad. The Telugus are the most numerous of all the Dravidian peoples, numbering 23,542,861 at the 1910 census, while the Tamils come next, numbering 18,128,365. 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, Chucklers, 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 16 higher tablelands of Central Asia. The Aryans, our an- cestors, were seized with this spirit of migration. One divi- sion 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 conquerors, 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 further enriched them. Telugu is the most mellifluous, 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 poetry, 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 philosophic 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 language, the elder and more ornate sister of the Greek and Latin. They brought also the Védas, their Scriptures, 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’ arrival in North India, there was evolved a second series of religious books called the Upanishads, or.commen- taries on the Vedas, and the Shastras, and, later on, the Pu- ranas. In these appeared the first glimmerings of the Hindu triad, Brahma, Vishnu and Siva, with their hosts of attendant minor gods. Then also first appeared the system of caste. Caste. 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 shoulders; the Vaishya, or merchant and artisan caste, from his loins. Of the Dravidians and other earlier immigrants they consti- tuted 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, 17 These four castes have been subdivided during the centuries into many distinct sub-castes, who will not eat together, nor intermarry. The census of 1910 gives statistics for 223 “castes.” Those who remained of the still earlier inhabitants, the aborigines, became the ‘“‘Pariahs,” at the south, who with similar non-caste people, “outcastes” in the other portions of the country, are the menial servants of those higher in the scale. Even these nominally ‘“outcastes” have caste distinc- tions. Caste is a socio-religious distinction. If their caste system 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, next to sin, the greatest barrier 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 superior educa- tion and mental power soon gained an ascendancy and suc- ceeded in inducing all the earlier peoples to accept their re- ligion and their caste system. They became, like the Levites of old, the priests and the school teachers of all India. They did not attempt to introduce their language, the Sanskrit, except as the language of ritual, but themselves adopted for daily and household use, the languages of the pre- ceding immigrants among whom they resided, further cultivating them and enriching them by introducing thou- sands of Sanskrit words, not only those conveying re- ligious ideas, but also those used in common life. Thus the Telugu, whose alphabet corresponds exactly, though with different shaped letters, to the Sanskrit, has more words of Sanskrit 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 estab- lished the Telugu grammars in use in the village schools were claimed to be the identical books used in village 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 destroyer of all things, and of a host of other gods, theoretically far inferior to the triad, but with practically much greater influence over 18 A GROUP OF DISCARDED IDOLS 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 millions of gods, male and female, named and un- named, and the country is filled with temples and shrines, in which are images of these gods, to receive the worship, offer- ings and sacrifices of the people, filled as they are with super- stition and dread. Market places, bazaars, family rooms, bed- rooms and kitchens have idols, great and small, reminding the people of the acts of worship which they must perform. The Brahmans further taught the doctrine of transmigra- tion. 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, after countless transmigra- tions, the account of evil be cancelled by the amount of good deeds performed, and sufficient merit be attained, the soul will then be absorbed 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 prescribed. It consists of the daily and strict observance of all caste rules, 19 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 caste rules and the abundant worship of their multi- tudinous 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 people are never higher than those of the gods whom they worship. This accounts for the 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 invaders, in the twelfth and thirteenth centuries, are scattered all through A VILLAGE AUDIENCE MOSTLY MOHAMMEDANS 20 India. They use the Hindustani language, which originated among the camp followers of the invasion, and cling tena- ciously to the Mohammedanism of their progenitors. In their physical appearance and dress they are different from the rest of the population. They are a people by themselves. They constitute about one-fifth of the population of all India, but are not evenly distributed, being in the majority in some parts of North India, but constituting about one-twentieth of the population in the Arcot Mission field. The mission there- fore expends its energies chiefly for the nineteen-twentieths who are Tamils or Telugus. But, as most of the Moham- medans in our districts are accustomed to use also the lan- guage 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, PEP e iON IoEN Geet HRT PORY AND SEATIONS OF HES MISSION, Record of the organization of the Arcot Mission was made at “Arcot” on May 31, 1853, by the brothers Revs. H. M. and W. W. Scudder, their father, Rev, John Scudder, M.D., being present as a corresponding member. In October, 1853, Rev. Joseph Scudder arrived and joined his brothers in the new Mission, being formally recorded as a member at the meeting held on February 14, 1854. Dr. John Scudder, the father, was the first missionary sent by the Reformed Church in America to India. In 1819 he left a lucrative medical practice in New York City, and with his wife and child had come out as a missionary under the American Board of Commissioners for Foreign Missions, through whom, until 1857, the Reformed Church in America carried on its foreign missionary work. From their arrival in 1819 until 1836 they had been associated with Spaulding, Winslow, Poor and others in the Jaffna (Ceylon) Mission of the American Board. While there their seven sons and two daughters, who became missionaries of the Arcot Mission, were born. The child originally brought with them died, on the way, in Calcutta. In 1836 Dr. Scudder, who had been or- dained soon after reaching Jaffna, came to Madras with Rev. Miron Winslow and there established a new Mission under the American Board. 21 DR. AND MRS. JOHN SCUDDER, SR., THE PARENTS OF . THE FOUNDERS OF THE ARCOT MISSION REV. HENRY M. SCUDDER, M.D. Rev. Henry Martyn Scudder, Dr. John Scudder’s oldest son, and his wife were sent in 1844 to the Madras Mission. After some six years of labor in and around Madras, he and Rey. 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 Mis- sion. There was then no mission- ary between Madras and the military station of Bangalore, two hundred miles to the west, in the Mysore country. They visited some of the chief towns in the North-Arcot District, and reported on the town of Arcot, or the adjacent one of Wallajanagar, then a place of some 25,000 inhabitants, as the best location for the new sta- tion. In the following year, 1851, Mr. Scudder, with his family, removed to Wallajanagar, 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 Ma- dras Medical College. In 1852 he established a dispensary at Wallajanagar, to win a more favorable entrance for the gos- pel, as well as to relieve the miseries of the people. He oc- cupied the field alone for two years, giving himself to medi- cal and evangelistic work in the North Arcot District. His next younger brother, Rev. William Waterbury Scud- der, with his wife (Katherine Hastings), had been sent out to 23 REV. WILLIAM W. SCUDDER, D.D. the Jaffna Mission in 1846. In 1851 he had returned to Amer- ica, and early in 1853 he came out to join his elder brother in North Arcot. The same year, 1853, their next, brother,” Review jcseph Scudder, with his wife (Anna Chamberlain) were sent out, the three brothers being com- missioned to the new mission. Tamil Field. In January, 1854, as stated in the first Re- port of the Mission, after going carefully over the district, Vel- lore, Chittoor and Arni were fixed upon as the residences of the three missionaries, Rev. H. M. Scudder being stationed at Vellore, with Arcot as its out- station, Rev..W. W. Scudder at Chittoor, and Rev. Joseph REV. JOSEPH SCUDDER ei ieee emanate The Society for the Propagation of the Gospel in Foreign Parts, the elder of the two foreign missionary societies of the Church of England, had then small congregations of native Christians, under the care of catechists, at Vellore and Chit- toor. These were made up chiefly of servants of the military officers, and those connected with the regiments at Vellore, and of servants and others connected 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 inter- vais to look after the small and not very promising work. They therefore with much cordiality handed over their little congregations to the Arcot Mission on its purchasing their mission 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 Chittoor, and gathered a little congregation, mostly of native culti- vators. 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 Scudder with 24 his wife (Julia C. Goodwin), joined the mission. In April, 1859, Rev. Joseph Mayou with his wife (Margaret 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 Chamberlain with his wife (Charlotte Birge), joined the mission. 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 (Sophia Weld), arrived, thus constituting a strong mission of nine families. The mission had meantime somewhat enlarged its bound- aries. In 1856 Rev. and Mrs. Joseph. Scudder’s; “ill health REV. JOHN SCUDDER, Jr.,M.D. made it necessary for them to go to the Nilgiri Hills. They found quite a large Tamil population at Coonoor, with no mis- sionary to look after them who knew their language. The Basel Evangelical Lutheran Mission had, ere this, taken the Nilgiri mountains as their mission field. But their work was ex- clusively for the mountain tribes, the Badagas, Todas, Irulas, etc., and for the Kanarese coolies who came up the northern side of the hills to work upon the coffee and tea estates. The Basel 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. Coonoor was then adopted as a station of the Arcot Mis- sion, 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 liber- ally, 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 mis- sion, and has for years been occupied as a sanitarium during a part of each hot season, by members of the mission, who, 25 while there, have ministered to the Tamil church. Rev. and Mrs. Joseph Scudder were compelled by an utter breakdown in health to leave India in December, 1859, not to return. Coonoor was continued as a station of the Mission for thirty-five years, but, save for a few years, had no resident missionary. In 1912 the Basel Mission being both willing and able to take up the Tamil work, and the Arcot Mission feeling it wiser to place the work in charge of a mission which could give it fuller care, the church, school and property at Coonoor were transferred to the Basel Mission. Telugu Field. The northern part of the Mission territory, the Palmaner Taluk, and the adjacent zemindary was in- habited by Telugu people. The Telugu language differs from the Tamil about as the German from the English. REV. SILAS SCUDDER, M. D. REV. EZEKIEL C. SCUDDER In 1859 the Mission decided that that part of our mission district should be no longer neglected, and the Rev. and Mrs. Ek. 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 bungalow, 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 move Rev. and Mrs. I. C. Seudder back to the Tamil field. The Mission then requested Rev. and Mrs. Jacob Chamber- lain 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 America could not obtain the needed funds for establishing the medical work for which he had come out, was transferred to Palmaner; and Rey. and Mrs. Jacob Chamberlain went forward and took up new Telugu territory, with headquarters at Madanapalle. 26 ? That region had been previously entered by the London Missionary Society (English Independents), and, for a little time, they had 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 5 miles from Madanapalle, and being Telugu, it was agreed by the London Missionary Society's missionaries, and the English Wesleyan missionaries in Mysore State, 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, 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 missionary in South Arcot, and Rev. and Mrs. Joseph Mayou went there to reside at the end of 1862. It proved too unhealthful, however, to be the residence of a missionary, and some years later Tindivanam, seventeen miles east, and only eighteen miles from the sea, FIVE VETERANS OF THE ARCOT MISSION Mrs. John Scudder, Dr. and Mrs. Jared Scudder and Dr, and Mrs. Jacob Chamberlain was selected as the South Arcot headquarters. It was first occupied as a station by Rev. J. H. Wyckoff, in 1875, and con- stitutes the present southern portion of the mission. Though there was urgent need for the opening of other stations, it was not until 1907 that one was authorized by the Home Board. Then the large Madanapalle Field was divided, and Punganur became a “station,” Rev. and Mrs. H. J. Scudder taking up residence there in 1908. In 1912 Mr. and Mrs. W. H. Farrar moved from Arni to Katpadi, which, as a railway junction, had been selected for the site of the enlarged and newly-endowed Industrial School. Thus were successively occupied the different portions of the field which we are diligently striving to annex to the Kingdom of Jesus Christ. VI. AHE- AGENCIES SEMPLOYV ED: These are manifold, as will appear in the particularization of them given below. 7 Preaching. ‘The first to be utilized, the chief weapon to be wielded, that from which the largest share of the success so far achieved has come, is the proclamation of the gospel of Jesus Christ in their own languages to all the 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 diver- gent methods of mission work. A CAMP OF A MISSIONARY TOURIST 28 The founders of the Arcot Mission in the “Fundamental Principles” adopted at its organization, declared :—“We be- lieve that India with its teeming population is accessible to the preaching of the Gospel from her lowliest village to her most crowded city.” Extensive preaching tours among the non-Christian popu- lation were utilized from the inception of the mission. There are within the boundaries of the Arcot Mission in- numerable towns, villages and hamlets. In each one of those it was determined that the Gospel of salvation should be diligently proclaimed. It was necessary to take tents to dwell in as no Hindus would receive Christians 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 sing- REV. L. B. CHAMBERLAIN TOURING WITH THE WESTERN CIRCLE EVANGELISTIC BOARD. ing of one of their weird and sweet old native melodies 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 intelligence of the audience by that time gathered. If of Brahmans, with an ornate style of discourse and illustrations 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 mes- sage. At the close Scriptures and tracts are offered, a court- eous farewell is taken, and the party goes to the nearest vil- lage on the way back to the tent, and then to the next, preach- ing in all, and reaching the tent anywhere between 9 and 11 o'clock. Hindu fairs, festivals. and weekly markets are also visited, and even in the great annual concourse at some great Hindu temple, for days together, the Gospel 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 evan- gelistic work at outstations altogether 122 days during the year. The native helpers under my charge have spent 395 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 vil- lages it was the first sowing of the seed. In others we were watering and cultivating what had been sown before, and sowing in 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 missionary. 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 more than 80 per cent. of the converts from Hinduism received in the Arcot Mission 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 con- verts have also thus been brought to a knowledge of Christ. 30 Two staunch Brahmans, John Silas and Rayappa, were thus brought in. Neither had ever attended a mission school for a day. The beloved and lamented pastor, Abraham Wil- liam, as a high-caste young man, first heard of Christ from the preaching of Dr. W. W. Scudder in the crowds of a mar- ket and at once took Him into his heart. A man of the shep- herd caste followed a touring party, after a few days, sixty miles to the mission station, to learn more of the Saviour they had proclaimed, and lived and died a Christian. We preach in the open streets because there are no the- atres 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. 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. Old Seth Reddi, the head man of his high-caste village, thus received, in 1852, in a village 152:miles from Arcot, a copy of a Telugu tract prepared by Dr. H. M. Scudder, en- titled “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 further instruction. He and his family were bap- tized and two of his sons soon afterward became valued helpers 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 instances in the history of our mission, and other missions 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 fruit- less. As stated in the preceding chapter, Dr. H, M. Scudder 31 RANIPETTAI HOSPITAL began medical work in the North Arcot District in 1852. It was carried on by him until December, 1854, when, on ac- count of his ill health and the pressure of other duties, it was closed. In April, 1866, it was reopened in Ranipettai (Arcot), by Dr. Silas D. Scudder, who had originally come out as a medical missionary. Fre long the Government gave over to him its small hospital and dispensary at that station, with all its plant, the loan of its fine building, and a grant of more than Rs. 2,000 per year. For two periods since, when the mission had no medical man whom it could devote to this service, it has been in charge of government authorities, the last time being between the lamented death of Dr. Hekhuis and the arrival of Dr. L. R. Scudder, in October, 1889. Fora number of years until October, 1899, it was under the joint control of the mission and the District Local Fund Board which contributed largely to its support. From that date it has become a strictly mission hospital, although still (1913) receiving a grant of Rs. 2,000. This grant is in recognition of the immeasurable benefits that it confers upon the people without regard to caste or creed. It now has three departments, one for the more numerous male patients, another the women’s and children’s depart- ment and the third a maternity hospital. During the year 1913 the total of treatments given was 17,595; 1,054 were in- patients in the main hospital, and 103 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 car- ried on by him more or less from the date of his arrival there, 32 and in 1868-9 he established there a hospital and dispensary. The work, however, together with his evangelistic labors, and the Telugu Bible revision, proving too heavy for him to carry, the Government, in 1869, sent him a thoroughly qualified as- sistant, and assumed the full support of the work, erecting a new hospital building, but placing it all under Dr. Chamber- lain’s superintendence, so that it was still regarded by the people as a mission institution, and was so utilized for evan- gelistic purposes for many years. It was for some years in charge, under the Government authorities, of Dr. M. D. Gnan- amoni, a very earnest native Christian medical man of high quali- fications, an elder in the Madanapalle church, and is still doing a most beneficent work, its relations with the Mission being close and cordial. Mrs. Gnanamoni, as Miss Mary Rajanayakam, was edu- cated at the expense of the ladies of the Synod of Albany in the Madras Medical College, taking a full four years’ course. She then carried on medical work among women and children in Madanapalle and Ranipettai until her marriage, being an inspiration and example to her fellow Christians, and win- ning many of her high-caste patients to a better life. Dr. and Mrs. Gnanamoni were in charge of the Government Hospital at Madanapalle in 1904, when a terrible visitation of Bubonic Plague carried off 300 people in two weeks. They were un- sparing of themselves in their heroic labors for all castes and classes. Mrs. Gnanamoni was the last one attacked by the dread disease, and her life was laid down for her people. Such was the hold she had on the community that [English and Indian officials, Hindus of all castes and Mohammedans joined the missionaries and Indian Christians in following, on foot, the coffin to the cemetery; and, by public subscrip- tion, erected a monument over her grave. In 1872 at the very earnest and repeated request of both the Hindu and Mohammedan communities of Palmaner, backed by an initial subscription of Rs. 1,700 for that purpose, Dr. Chamberlain established there also a dispensary and hospital, and carried it on as a missionary institution, though all its ex- penses 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, and is a real blessing to all the inhabitants of the region. 38 MARY RAJANAYAKAM The First Native Lady Physician of the Arcot Mission The munificent gift from Mr. Robert Schell, of New York, of $10,000 established the “Mary Taber Schell Memorial Hospital” for women and children in Vellore in 1902. Under Dr. Louisa H. Hart, and especially Dr. Ida S. Scud- der, “Schell Hospital” has been doing splendid service for women and children, and has attained wide repute. It is to be moved and enlarged to accommodate 100 patients at an early date, The devotion of the Lyles’ legacy of $10,000, by the Woman’s Board of Foreign Missions, to medical work for women and children on the Plateau resulted in the building and opening of “The Mary Lott Lyles’ Memorial Hospital” at Madanapalle in 1911. Under Dr. Louisa H. Hart this hos- a4 ENTRANCE TO THE SCHELL MEMORIAL HOSPITAL pital has obtained the immediate confidence and patronage of all classes, and is doing increasing service, and exerting a widening influence, despite visitations of plague and cholera which scattered the people, and decreased the clientage. The gift of $2,500 by Rev. Arthur H. Allen issued in the erection and opening of the “Mary Isabel Allen Memorial Hos-: pital,” at the new Mission Station of Punganur, in 1912, under Dr. M. D. Gnanamoni. Dispensaries have been established at Tindivanam under the charge of Mrs. W. T. Scudder, M. D.; at Kaveripak, as a branch of the Ranipettai Hospital, and at Gudiyatam, now (1914) in charge of Mr. R. P. Nathaniel. Tuberculosis Sanatorium. The spread of tuberculosis in India, in general, and its inroads on the Christian communi- ties and among Christian workers in particular, have resulted in a united effort to withstand it, in which the Arcot Mission has been a leader. MARY ISABEL ALLEN DISPENSARY American, British and Continental missions in South India, generously aided by an outright grant of 100 acres of land and Rs. 30,000 for buildings and an annual grant up to Rs. 10,000 for upkeep by the Government of Madras, are erecting a Tu- berculosis Sanatorium at Madanapalle for 150 patients. A temporary sanatorium, carried on by the Arcot Mission, under the charge of Dr. Louisa Hart for the past four years, has saved many lives and ministered to Europeans, Hindus, Mohammedans and Christians of all ranks and condition’. 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 conver- sions. In 1854 Dr. Henry M. Scudder admitted into his hos- pital at 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 opposition as a Chris- tian. 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, re- vived at Ranipettai, 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 attendant friends, was the means, under God, of the coming over to Christianity of a whole hamlet of Mala weavers, among the first of the vil- lages in the Madanapalle station to embrace Christianity. 36 Two cases of conversion of caste men in the Madanapalle hos- pital in the seventies and eighties cheered the missionary’s heart. A Hindu woman came to Ranipettai Hospital for treat- ment, accompanied by her five young sons. All became Chris- tians. The boys went to mission boarding schools. Two are now (1914) valued headmasters of mission schools, one 18 a graduate of the Theological Seminary and an effective evangel- istic speaker; a fourth, after a four years’ medical course, is in charge of the Gudiyatam Dispensary; and the fifth is learn- ing a trade. Many other instances could be given of conversion in the different hospitals, but space does not permit. Enough has been said to show their evangelistic usefulness, if properly conducted. 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 only briefly. Vernacular schools are found wherever there is a Christian village congregation. Of these there are now (1913) 170 in the mission. Not alone are Christian children taught in these schools, but those of Hindus and Mohammedans are welcomes 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 become Christians. Rev. Erskine Tavamani, a teacher in the Theological Sem1- nary, is an instance of this. The mission school for our con- verts’ children was the only school in or near his parents’ vil- lage. They were of high caste and long hesitated to let their bright little son attend the school with the “low-born” Chris- tian 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 Theological Seminary, and became pastor of the Kat- padi Church. After he had proved himself 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 37 young men must not be behind the others whom they are try- ing to bring into the kingdom. Anglo-vernacular schools are somewhat expensive. A teacher, necessary to teach six Chris- tian lads, can just as well teach a class of a score, and the fees willingly paid by the fourteen Hindus will help much in pay- ing 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. 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 second and the third years he did the same, only controverting 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 a valued teacher in the college at Vellore. There are in the mission 3 High and 8 Higher Elementary schools. 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 thousands of young Hindus now obtaining a college education. The Arcot Mission College, at Vellore, was the natural outgrowth of our earlier educational work, and the demands of the times, and is an evangelistic agency of large potentiality. Wiéith its strong staff of Christian teachers, and thronged with pupils in all de- partments, 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 conversions. A gift of $25,000 by Mr. Ralph Voorhees led to its receiving the name of his wife, “Elizabeth R. Voorhees.” Christian Girls’ schools, day and boarding, are a part of our equipment. Our pastors and catechists and teachers must have educated Christian wives. Christian women teachers and educated Bible women and Zenana women must be pro- vided. Hindu officials and other gentlemen saw how an edu- cation, such as we gave, elevated and ennobled our Christian girls, whom they were pleased to call “low-born,” and began to desire such an education for their daughters, their sisters, their young wives. A few braved opprobrium and sent their daugh- ters to our Christian schools, but not many dared do this. 38 MRS. SAWYER SPEAKING TO DISPENSARY PATIENTS Hindu Girls’ schools came as a result. The missionary ladies were the ones best qualified to organize, teach and superin- tend these schools, and the education of the daughters of the strict Hindus fell largely into their hands. A few conversions have resulted from such schools, for Christian truth is taught in them all every day, but one who knows the trammels thrown around them does not wonder that these bright girls dare not break away, as yet, and come out openly for Him they are learning to love. Yet what a change there will be in the mothers of the next generation, and of that generation Christ will have hosts of avowed disciples from the work now being done for and among India’s daughters. Visiting. Zenana and Bible women’s work was an evangel- istic agency that followed almost of itself. The secluded mothers of many of those girls, who told at home the lessons they had learned in the school and sang the sweet songs of Zion that had captivated their own ears, came to wish them- selves to learn to read and to sing such songs. So the Zenana teacher and the Bible women are welcomed in thousands of Hindu homes, and many a secret disciple is longing for the day when she may openly embrace her Saviour. Nor must the Christian Endeavor Society be passed by un- mentioned among these evangelistic agencies. 39 It has proved not only a means of Christian growth to its members, but a powerful evangelistic agency, for it has in all India turned indifferent masses of passive disciples into earn- est, consecrated, aggressive Christians, who are going out as volunteer workers, evangelizing the heathen around them, and who have already won many trophies. In all our stations, in many of our uneducated village outstations as well, have the C. E. Societies, Senior and Junior, done most excellent ser- vice. .One cannot but feel that India’s conversion will be hastened by a generation through the incoming of that God- appointed organization. VII THE -GENESIS,, AND PRESEN Te (194) > Aa ee PHASES SOF WORK TAND FINS BLU TONS: CONGREGATION ATA AW. O Riky Beginnings. In June, 1851, when Rev. H. M. Scudder first settled at “Arcot” (Ranipettai), and before the Arcot Mission was established, with large faith he organized a church of three members—his wife, a pious [Eurasian woman, and a native who was baptized Paul on the occasion. This church seems to have soon disappeared. According to present records, the Ra- nipettai Church was organized in 1856. Classis. On May 31, 1853, after the adjournment of the first meeting of the Arcot Mission by its two members—Henry M. and William W. Scudder, they, with their father, Dr. John Scudder, organized “The Classis of Arcot,” to be connected with the Particular Synod of New York of the R. C. A. Dr. John Scudder did not join the Mission as he was to continue in the Madras Mission. But he was a minister of the Reformed Church, as was Rey. William Scudder, and they received Rev. H. M. Scudder, who was not a minister of the R. C. A., on his personal application and statement of beliefs. Dr. John Scud- der became President and Rev. W. W. Scudder, Clerk of Classis. | Churches. The formation of this Classis was technically irregular as often is the case in new emergencies in mission work. There were neither churches nor elders at its forma- tion. But the Classis soon justified itself by organizing churches at Chittoor (1853) and Vellore (1854) with the Chris- tians received from the S..P. G. Mission, and Mr. Groves as narrated on page 24. Other churches were organized as other stations were opened: at Arni in 1856, Palmaner in 1860, Mada- napalle in 1865, Tindivanam in 1868, and Punganur in 1909, 40 In 1861 began the accession of converts by village groups. In the early days any considerable number of village Chris- tians was organized into a church. But experience soon showed that single village communities, constituted of the poor and ignorant low-caste people as they were, had not suf- ficient elements of self-support and self-government to main- tain a church. So the later practice has been to associate the Christians of several villages in one church organization. Most of the weaker single village churches have been amalgamated with a larger one, and a few have been disbanded. The num- ber of separate churches has not increased in forty years, but at the end of sixty years’ work the 18 churches represent 3,063 communicants, 6,495 baptized and 2,366 unbaptized adherents, or 11,924 adults and children in 1914. All these churches are self-governing; five are fully and the others increasingly self- supporting. Ministry. In 1859 the Classis ordained the first Indian minister, Rev. Andrew Sawyer. The number was very slowly increased, partially from lack of material and partially from lack of churches able to call a pastor. With the establishment of the Theological Seminary in 1888 and the strengthening and awakening of the churches in the past two decades the number and usefulness of the pastors were increased. The report for 1913 states “Our eighteen Indian pastors carry a large and increasing share of the fundamental congregational and evan- gelistic work.” Church Union. The Arcot missionaries early favored and advocated the formation of one Presbyterian church in India. Forty years ago they aided in establishing the Presbyterian Alliance in India for this purpose. Distances between Presby- terian bodies caused delay and hesitancy. But the voice and pen of Dr. Jacob Chamberlain were active and effective in the cause in India and America’‘and Great Britain. Progress was made on smaller lines when, after careful preliminary steps, and generous approval by the “Home” authorities, ecclesias- tical and executive, the Classis of Arcot of the R. C. A. and the Presbytery of Madras of the United Free Church of Scot- land met on October 1, 1901, at Vellore and constituted the Synod of the South India United Church. ‘This definite ac- complishment in South India stirred up all Presbyterian bodies, and again with much care and preparation, representa- tives of this S. I. U. Church and several Presbyteries of mis- sions working in Western and Northern India met December 19th, 1904, at Allahabad, and constituted the First General As- sembly of “the Presbyterian Church in India,” Drs. H. N. Cobb 41 A GROUP OF INDIAN PASTORS and M. H. Hutton, the Secretary and President of our Board of Foreign Missions, on deputation to the missions of the R. C. A., giving cheer by their presence and addresses. Encouraged by these examples the English and American Congregational Churches of South India, in July, 1905, at Ma- dura, consummated a Union at a First General Assembly then held. Its leaders and the leaders of the former South India United Church had in view, in these two steps, a wider de- nominational but closer geographical union. This was accom- plished three years later by the withdrawal of the South India Synod from the Presbyterian Church in India—all concerned approving—and by a union of the Presbyterians and Congrega- tionalists in forming “The South India United Church” at its First General Assembly on July 25th, 1908. Rev. Dr. Jacob Chamberlain of the Arcot Mission, and Rev. J. Duthie of the L. M. S., the two veterans, had done most to accomplish this the first union of different denominations since Christ prayed that “they may all be one.” But both having been called to a higher reward a few months before, Dr. J. H. Wyckoff was elected first Moderator in recognition of his active leadership in this union. The Reformed Church in America has reason to rejoice over the part its missionaries and churches have had in India, as in China and Japan, in church union. The South India Church has about 150,000 enrolled as Christians from Vizagapatam on the Bay of Bengal to Jaffna in Ceylon, from Madras to Coimbatore; and now (1914) hopeful negotiations are proceeding for the union of the Wesleyan Synod with it, definite proposals by a joint committee awaiting disposal by the highest ecclesiastical bodies. The Basel Mission Churches are also considering joining in this South India United Church. CHURCH, AND OTHER CHRISTIAN, ORGANIZATIONS Sunday Schools. Sunday School work and methods were early introduced and are used both in central station churches, and scattered village congregations, as well as in schools for non-Christian boys and girls. In 1913 there were 212 schools with 408 teachers and 8,020 scholars; 3,702 were non-Chris- tian boys and 1,968 non-Christian girls, sent by parents or coming by personal choice, and learning Bible stories and verses and Christian hymns and lyrics. The India Sunday School Union provides aid by issuing Vernacular S. S. Lesson Leaflets and gives stimulus by conducting, annually, examina- tions for which prizes and certificates are issued. Tens of 43 thousands appear for the examination in India, Burma and Ceylon. Christian Endeavor. On August 12, 1889, under the leader- ship of Rev. W. I. Chamberlain, the first full-fledged C. E. So- ciety in India was organized at Madanapalle. Other societies were soon established in the Mission, and it has been adapted to wide use—the Junior C. E. being especially helpful in villages. In 1900 an Arcot C. E. Union was organized, and for several years it has had a Traveling Secretary who, in 1913, reported 39 older and 107 junior societies with 3,432 members. In it are societies from the neighboring Scottish and Austra- lian (Presbyterian) Missions and a Danish (Lutheran) Mis- sion. Arcot missionaries have done good service in making C. E. a fruitful factor first in South India and also throughout the Indian Empire. Rev. W. I. Chamberlain was the first Hon- orary Secretary for the movement in its early stages before organization in a national union, and active in the formation ofa S. I. C. E. Union, being its secretary. Revs. L. B. Cham- berlain and W. T. Scudder have rendered several years’ ser- A CHRISTIAN ENDEAVOR GROUP AT VELLORE 44 vice in this last capacity, and the former as Honorary Gen- eral Secretary of the India C. E. Union and member of its Executive Committee at critical periods, has contributed to the wide and wise development of C. E. in India. The Gen- eral Secretary reported in 1913 there were 35,000 members in South India, with 45,000 members and 1,500 societies through India, Burma and Ceylon. Vora. wine l|88/eat Northheld, “Us S.A; Dr. Jacob Chamberlain, by invitation of Mr. D. L. Moody, addressed the gathering of college students and Christian workers, voicing a call for Y. M. C. A. work in India. Mr. David McConaughy volunteered to respond to this call. By ‘invitation of the Madras Missionary Conference, after an address by Dr. Cham- berlain who had returned to India, work was begun in Madras by Mr. McConaughy, who also pushed the work in other parts of India and saw it grow under his energetic leadership as first vie eee Generali secretary in-lndia. Prom:the first, Arcot missionaries have been naturally in close touch with this work. A Y.M. C. A. was soon started in the then High School, now the College where it exercises a good influence. Another Y. M. C. A. was established in the Tindivanam High. School in Joljaeeatly muttial agreement’ between C. EE. and? Y. M. C. A. workers left the higher schools as the field of the Y. M. C. A. and the lower schools and congregations as the field of Christian Endeavor. Missionary Societies. A stirring exhortation by Dr. J. W. Scudder before Classis at Tindivanam in 1894 led to the estab- lishment of “The Gospel Extension Society” in January, 1895. Officered and financed largely by and entirely through the Indian churches, this society has been responsible for the evan- gelistic work in one taluk or county and has employed several evangelists. Several villages have been received as Christians as a result of this work, which continues though not as vigor- ously as desirable. The Woman’s Gospel Extension Society was organized in September, 1896, at the Putulapettu Christian Workers’ Con- ference, and has been well supported in employing Bible Women in several large towns. “The National Missionary Society,” wholly Indian, receives an increasing financial support from our Christian community, from which some of its Executives are drawn. Harvest Festivals. India is a land of religious festivals and holidays. Village Christians are sorely tempted to join former associates and resume old practices at these times. To afford ” 45 AOIMALNI INAL ‘AONAAAANOD .‘SHAAAOM NVILSIAHO oP : -% \ oe PTT ck uthinune nen * iy psnnys satisfaction to this craving, thus preserving them from relapse into unchristian and often immoral activities, and at the same time to stimulate the Christians to joyful expression and lib- eral giving, Harvest Festivals have been instituted. The first recorded was held in the Tindivanam field in 1893. Eleven such were held in 1913. For periods averaging two days, from 200 to 800 Christians come together at their own charges in a central place after harvests have been gathered, their gifts are received and sold, congregational and spiritual meetings are held, and contests in singing, and athletic events con- ducted. Fireworks, or the presentation of some Bible story, ends the last night. Christian Workers’ Conference. [For the double purpose of making an evangelistic impression on an unreached region and of providing the usually isolated workers with the exhila- ration of a large gathering and inspiration of special addresses and meetings for prayer, annual Conferences for Christian Workers were inaugurated in February, 1892, Dr. H. N. Cobb being present. The evangelistic purpose was served several years by holding the Conference in various large and unfre- quented towns; where the presence of several hundred enthu- siastic, joyful, intelligent Christians, and addresses by eloquent speakers, made a strong impression. But experience of the marked value of the second purpose has led to making it the chief consideration, and the Confer- ence is now regularly held at the geographical and transporta- tion center of the Mission—Katpadi, and sheltered in the great tent given by the young people of the R. C. A. Missionaries and Indian Christians of spiritual power drawn from many missions have given, there, inspiring and searching messages. The tone of our agency has been raised and the spiritual life deepened by these gatherings, which are to them what North- field, Winona and similar places are to Christian Workers in America. Mutual Aid Societies. The mission has concerned itself chiefly, but not solely, with the spiritual and intellectual de- velopment of its community. But it has not forgotten the material side of life; nor could it. The very first group which desired to become Christians— the village of Satambadi—was blocked in this purpose by the persecution of the money-lenders to whom all were in bond- age. Only the payment of their debts by aid of the mission- aries enabled them to become Christians. This condition, ever since constantly illustrated by converts in times of famine and 47 would-be Christians in ordinary circumstances, led to the establishment of The Sahodara Sangam in 1868. This is a Mutual Loan Association. Loans are made for the purchase of land, cattle, looms or other productive features, or to pay off debts bearing exorbitant interest. A moderate interest is charged. Land, houses or cattle are taken as surety. The purpose is to help the needy and encourage the thrifty. Its ideals are good. Its accomplishment has been moderate. To collect loans has been difficult. Many hundreds have never been repaid during the 45 years of its history. Yet, though misused by some, it has saved many and served more. In 1913, Rs. 14,000 were out on loans. Rs. 1,300 were paid in on loans and again loaned out. “The Widows’ Aid Society” was organized by the Mission in 1900. It provides a pension for widows and children of any who join it; and an old-age pension for the members under certain circumstances. The United Free Church Mission brought its constituency into this Society and it became “The Union Widows’ Aid Society,’ with a capital of about Rs. 14,000. In 1913 there were 202 members; the income was Rs. 1,910; and Rs. 440 were paid out in pensions. The Pastor’s Aid Society. In connection with Classis the missionaries led the churches to establish a society and fund to supplement the salaries of pastors where the churches were weak. This fund, amounting to about Rs. 8,000 in 1910, was then passed over for administration to the Indian Church Board and the society discontinued. It is worthy of mention as a wise and useful step toward mutual aid in Church life. The Indian Church Board. The aim of Foreign Missions is the establishment of self-supporting, self-governing and self- propagating churches. This involves much more than con- version to Christianity. In the Arcot Mission fully 90 per cent. of the converts are from the low-caste or out-caste com- munities. They and their ancestors for generations have been without property, independence, education and even charac- ter. ‘The missionaries have had to take the part of parents to these children in experience and attainment. Only two dec- ades ago not a church had an Indian treasurer. Even the bread and wine for Communion Services were prepared by the missionaries. Buta great change has been wrought. For the missionaries tealized the need, and worked for the development, of character, experience and initiative among these Christians. Experience and responsibility, under guidance, has been given. 48 C. E. has been a potent factor in this development. Ability and character have been discovered. Self-respect and honesty have increased. The day of paternalism has gone. All churches are now officered by Indians; and increasing eff- ciency is manifested in Sunday School, C. E., evangelistic, edu- cational and medical work. Encouraged by the achievements and aspiration toward self- support, self-government, and self-propagation on the part of Indians, urged by need of assistance in managing a greatly increased work with no increase in foreign male workers, and inspired by the ideal, the Mission made its greatest advance by launching the Indian Church Board in October, 1910. It is a temporary organization for the gradual transfer to the Indian Church of work hitherto done by the mission. It con- sists of a series of bodies representative of the Indian Churches and the Mission. The initial authority lies with “Pastorate Committees,” representing a congregation. Representatives from contiguous pastorates form “Circle Committees,” of which there are four, the old “stations” of the Mission being grouped into the Northern Circle (Madanapalle, Punganur and Palmaner), Eastern Circle (Ranipettai and Arni); Western Circle (Vellore and Chittoor), and Southern Circle (Tindi- vanam). Representatives from the Circle Committees and from the Mission constitute “The Indian Church Board,” which is the final authority save in such matters of policy and finance on which the Mission retains a veto power while more than half of the funds come through the mission. With the hearty approval of the Board of Foreign Missions, and by mutual agreement of the Churches and Mission, the I. C. B. has charge of all evangelistic work, not under ladies, all congregational work and all schools connected with congregations. To it the Mission gave an initial grant of Rs. 45,000 to be annually de- creased, while the Churches became responsible for about 20 per cent. of the budget, this proportion to gradually increase. The 1913 Report showed, as connected with the I. C. B., the following: FORCE: PGA Me Cie Weiler ok, aca ek aioe ce cites teat ee mie eran 17 Wironcdatniede MUTI cut a. Siete s cudnt ay te Cie, te nan ren Se. 218 Christian demale NVOLrkersse ste feel eee ee Nore Guitichians led Chic ESmeeeaei in-ear ara creer net aces) ee 13 SOLA ONG Qa Ste dole oer habe ences ik hahne ae oereratelaantant ie heratsuenel 291 qavod HOANHO NVIGNI WORK: PVAMOCLIGHCHCONtCES cic cua eics Jet ae oe ee ZN Canorerationalm Centers” +o. thon secccus seit: et 196 Ciaistiane COMMmMINILVas cosas ce eevee ces fe 11,924 SCHOUISRMNS Toei Ss Solo Ae HOE Cee ee eee la 169 ROA Leet N co dns ed ss yn 5 bee eM en Oy oe 4,844 FUNDS: PAN CeSrOIt 1 OL oso weardeebyas clo Bags oe. oe Rs. 4,172 STOR ENLISGTO lite Gt all Gee toto haere eee eas ee ree as pel 20) EOIN CaSO OULCeSp cae: «an nate mittee oe eet “14,986 BOtale Ne Cel Vea. yt oe ee ee Rs. 60,359 BEX Demcdi clr esi emit ce cet set ie ae et a eee ee he Ale! DR. M. D. GNANAMONI The “I. C. B.” is a very large and very real step, and already has been copied by other missions. It is possible only by the development of the quality of Christians, and by the presence of second and even third generations of Christians on which to draw for this large responsibility. Individual Responsibility. In view of the present large share which the Indian brethren have in the work, it seems nigh incredible that the first distinct transfer of such respon- sibility to individuals took place only a few years ago, in 1908, 51 by the semi-independent charge of evangelistic territory and workers given to Rev. Joseph John in the Vayalpad Taluk, and to Rev. Meshach Peter in the Wandiwash Taluk. In 1909, the first fully independent charge was given to Dr. Gnanamoni over the large Ranipettai Hospital. In 1910 the very large step of “the I. C. B.” was taken. And in 1913 exigencies of the work, and encouraging experiences in the earlier experi- ments, led to placing the Punganur Mission station, out- stations, schools, hospital and property in charge of Dr. Gna- namoni and his fellow Indian associates. FDUCATIONALOWORK The Educational work of the Mission has developed in neither as logical nor as chronological order as the congrega- tional. Yet vagaries in policy and vicissitudes of institutions are explicable. It is neither wise nor necessary to attempt de- tailed explanations. With some general information the spe- cific conditions may be understood. The founders adopted a positive policy in establishing what may be termed the congre- gational-education work. The education of converts and their children, and the training of an agency were initial steps. Next to the abandonment of all non-Christian practices the Mission has required would-be Christians to promise to send children to the village or town primary schools it opens for them. Boarding schools were established, as need arose, for the three- fold purpose of giving higher education, developing character and preparing a Christian agency for evangelistic, congrega- tional and educational work. Irregularities in their policy 9dr history arose from such causes as depletion in the missionary staff or funds, lack of students, money being given for a spe- cific work or school, though the mission wished it for several, and epidemics and famine. These causes have resulted in the closing, transfer or combination of schools and the altering of the nature of a school, or the development of some out of propor- tion and not of choice. Development in policy or increase in de- mand have divided one school into more, or have advanced depart- ments into schools. The founders adopted a negative policy regarding what may be termed evangelistic-educational work. They opposed educational work as an evangelistic agency. For over a decade this policy was rigidly enforced. Then a break came—and, strangely, in the opening of a school for Hindu girls at Arni, in 1866, by Mrs. Mayou. It was short lived. But, in 1872, this phase of evangelistic-education was resumed in two Hindu girls’ schools begun by Miss Mande- ville and Miss Chapin at Vellore; and a further step was taken by the admittance of non-Christian lads into the boys’ school 52 established at Tindivanam in 1876 by Rev. J. H. Wyckoff. Some of the early members of the mission yielded reluctantly to this change, but gradually it prevailed by unanimous con- sent. The number of non-Christian youths greatly exceeds the Christian, and, naturally, this gradually led to the numerical preponderance of schools for non-Christians. But a careful in- vestigation of conditions will show that this is only a numer- ical and not a proportionate excess, even though boarding schools for Christians, because of the development of the day school department by admission of non-Christians, have now become very generally “hostels” for Christians, attached to the predominating day school department. In fact in late years the secondary schools have been developed with both pur- poses in mind. These general statements must suffice as explanation of the oddities in the story of the educational policy and institutions of the mission. For even the briefest, bare chronological data of the chief institutions will be long. But this story should be read with these statements as guides and lights. Following the grouping under first, the congregational-education, and second, the evangelistic-education, the institutions for males will be first reported, and then those for females. Both classes are further grouped as those for general education and those for equipping for some profession or livelihood. An outline might be: General Education. Professional. ( ( Village and Town Theological Primary Industrial For J Boarding Schoolsand Normal Males Hostels with Sec- Medical : dary Schools I. Congregational- oe - y Education < | College ot ( Village and Town Theological Primary Normal For 2 Boarding Schools Medical Females with Higher Edu- Industrial L L cation (a ( Village and Town Industrial Primary For Vining Mies ande besbin ait II. Evangelistic- Males Schools and Hos- Education + tels Work . College Ue Hindu Girls’ Schools Industrial 53 SONICTING ADATION SHAHAOOA ONTO UIA OOHQS HOTH GAOUVINA ‘SOGNIH MOA TALSOH a _. . 2 o = ‘SNVLLSINHO NOS TALSOH SVFO FONAIOS ANY HOUT1O9 “ONTA TOG “LOOHIS AHA 2 noes ait . NOA ONIMTING LNASaNd CONGREGATIONAL-EDUCATION WORK. MALE EDUCATION; Voorhees College. In the first report of the mission,—that for 1854, the founders of the Mission declared one of the three objects of the Mission to be “the education of those who join us,” and announced the formation of a “Preparandi Class.” In 1856 it became “The Arcot Seminary.” In 1857 a Primary De- partment was opened (at Arni), but in 1859 again amalga- mated. In 1868 a commodious building was completed in Vel- lore for the Seminary which had been moved about before. In 1881 it was moved to Chittoor, leaving the primary department at Vellore. In 1882-3 a separation between the general educa- ° tion and the catechist training departments was made and a normal or teachers’ training department was added—the main school being renamed “The Arcot Academy.” In 1887 the Academy was advanced to the grade of a High School and so called, in 1895 being amalgamated with the Church of Scot- land’s well-established high school at Vellore, that year taken over by the Arcot Mission. The last large step was taken in 1898, when the High School was advanced to the grade of a college by the opening of classes for the first two years of a college course. Theological Seminary. The ‘Theological Class” in 1888 became the Theological Seminary by action of the General Synod of the R. C. A. This had been made possible by the splendid courage, work and success of Dr. Jacob Chamberlain, who, while on furlough, in 1887, with the endorsement of Gen- eral Synod, raised an endowment fund which has grown to be $74,000. By appointment of General Synod, Dr. W. W. Scud- der became Principal and Professor of Theology; Dr. Cham- berlain being Lector in Church History for several years. Dr. J. W. Scudder became Principal and Professor in 1895, and Dr. J. H. Wyckoff succeeded him in 1909. From 1897 the United Free Church Mission has sent students to this Sem- inary, and, more recently, has contributed an Indian teacher to the staff and had a representative on the Board of Superin- tendents. High Schools. The two next highest and oldest institutions for boys both trace their beginnings to succoring helpless youths. Tindivanam High School. In 1863 a boarding school was opened at Palmaner for the testing and teaching of young men sent adrift by relatives because they wished to become Chris- tians. In 1866 this school was moved to Arcot. Yearly bap- 55 SINAGALS GNV JAVLIS ‘AAVNIWAS TVOINOTOAHL tism occurred. In 1869 as many as fourteen of the students, after suitable instruction, were baptized. In 1870 an Indus- trial Department was proposed, and, on the suggestion of the Governor, of Madras, Lord Napier, the Government loaned a building to it. But under exigencies this feature disappeared in two years. The character of the school was changed to the Tamil Boys’ Boarding Primary School. In 1880 it was trans- ferred to Tindivanam, its graduates being sent to the “Acad- emy.” But it, combined with the town school opened in 1876, has been gradually raised in grade until, in 1903, the combined institution became a High School. Madanapalle High School. This school has risen also through vicissitudes in policy and history, though not in loca- tion. Started in 1880 as a class for Telugu youths, rescued from the great famine of 1876-78, a boarding school later re- sulted. The attendance and grade both gradually rose. A High School Department was temporarily opened in 1891-92. In 1896 it and a Mission town day school were combined, on the occasion of the depletion of the latter because of the con- version of a Brahman student. The present High School De- partment was opened in January, 1909, at the request of repre- sentative non-Christians and Christians. Arni Tamil Boarding School. In 1912, the Mission reintro- duced a purely vernacular boarding elementary school, with manual and agricultural training, placing it at Arni. This is for such lads as are not qualified for the English courses in sec- ondary schools. Industrial School—Katpadi. So early as 1870 the Mission sought some form of industrial training to equip young con- verts and Christian lads to earn a livelihood. Weaving was the industry taught in this short-lived effort of two years at Arcot. In 1885 the alert and progressive Rev. J. W. Conklin introduced pottery into the training at the “Academy” then in Chittoor. But caste Hindus would not purchase non-caste productions, so this, in turn, was dropped. Dr. Hekhuis next introduced industrial training in 1886 at Arcot by starting a class in rug weaving. On his death this experiment languished until transferred to Arni in 1890, to the care of Rev. E. C. Scudder. Despite financial limitations and failures, and other serious difficulties he slowly but persistently developed indus- trial work with classes in carpentry, masonry, printing, tailor- ing and cloth weaving—the market for rugs and rug-weaving having decreased. In 1899 Mr. W. H. Farrar, specially trained and sent for this work, took charge. Rev. W. T. Scudder, who ¥ ‘ 5 A CLASS OF THE ARCOT INDUSTRIAL SCHOOL, CHAIR-MAKERS was in charge during Mr. Farrar’s furlough, when in turn on furlough, was strikingly successful in raising an equipment and endow ment fund of $30,000. With this the school, trans- ferred in 1912 to new and model quarters at Katpadi, a trans- portation and commercial center, is placed in circumstances which should produce large service. Carpentry, cabinet-mak- ing, blacksmithing, tailoring and printing are present indus- tries. It is intended to dev elop an agricultural department. For many years other missions have sent lads for training. Normal School for Men. The fertile mind of Rev. J. W. Conklin originated the first Normal Class for Teachers in 1883, when the Academy was still at Chittoor under him. From 1886 it was discontinued, the experiment of sending Christians to the Government Normal Schools being tried. These schools proved to lack some wholesome features and gave no training in teaching the Bible. So, in 1903, a Union Training School for men was established by Presbyterian missions in South India, first at Arkonam, but transferred to Ranipettai in 1906, and usually in charge of an Arcot missionary. The L. M. S. (Congregational), Wesleyan (Methodist), and Danish (Luth- 58 eran) missions are now co-operating with the Presbyterian missions (The Arcot, the Church of Scotland and the United Free Church of Scotland) in raising the status of this normal school, and placing it in adequate quarters at Vellore under a missionary principal. Medical Training for Men. So far medical workers have been prepared for the charge of dispensaries at the training hospitals of the London Mission Society. In 1911 the Arcot Mission loaned one of its missionary doctors to aid in the in- struction at Jammalamadagu. PEMA HOUGA LION: Chittoor Tamil Girls’ Boarding School. A boarding school for girls was early established to prepare those who, as work- ers or as wives of workers, would be a force for righteousness in their neighborhood. In 1855 three orphan girls were taken under their shelter by Rev. and Mrs. W. W. Scudder at Chit- toor. The number increasing, a regular boarding school was opened in 1861, which in 1866, was provided with the building it now occupies, after various improvements. From 1881 to 1895 it was at Vellore. Ranipettai Tamil Girls’ Boarding School. The Girls’ “Sem- inary,’ as then called, had outgrown its quarters by 1895, so its higher classes only were returned to Chittoor, while the primary department was sent to Ranipettai that year. In 1897 this department entered a new building erected for it. In both the Chittoor and Ranipettai schools the Tamil Vernacular has been the language of instruction. Higher education in- volves the use of English. The desirability of giving the girls the advantage of higher education for service, self-support and marriage to the educated young men, has led the Mission in 1914 to plan to advance one of these schools to a high school with English as the main language, while continuing the other as a Tamil higher elementary school. It is desired and hoped that a lady missionary will become principal of the high school and give her whole time to it. Madanapalle Girls’ Boarding School. Synchronously with the opening of the Telugu Boys’ Boarding School in 1880 a boarding school for Telugu girls was started at Madanapalle by Dr. and Mrs. J. Chamberlain. A famine orphan was the immediate occasion, as with the Boys’ School. But daughters of mission workers formed the larger basis. This school had and has a smaller clientele than the Tamil Girls’ Boarding School. It was earlier raised in grade and since 1894 has 59 aNOH AANNIC “IOOHOS .STaIN IVILAdINVA usually had high school classes. By joint action of the mis- sion and home friends it is to be equipped with new buildings through funds raised in 1914 by the efforts of Miss H. W. Drury, its permanent principal. Normal Training for Women. In 1891 a Normal training class was attached to the Tamil Girls’ Boarding School, then at Vellore, to help supply the call for teachers in the missions multiplying schools for girls. This class was developed into a regular and separate Normal School on the transfer to Chit- toor in 1895, and there it continues to do excellent work. For some years it was bi-lingual, Telugu girls being also trained. More recently, as a means to economy, the few Telugu girls have been sent to Madras for normal training. Industrial School for Women—Ranipettai. In all girls’ boarding schools and in most stations lady missionaries early introduced various kinds of needle and lace work to help women to increase their income; also aiding in selling the out- put. But in 1903 a Woman’s Industrial Home was estab- lished under Mrs. L. R. Scudder to provide a home for girls in TWO MEMBERS IN THE CLASS OF LACE-MAKERS 61 the boarding schools who could not study higher, or who had no home, or whose return to village homes would be unsafe. It was also to provide a refuge for Christian widows, and for non-Christian women who desired to become Christians and would be cast out of their homes should they do so. This school—familiarly called “The Lace Class” from its chief in- dustry—is now well housed and is accomplishing valuable work. Medical Training for Women. Soon after the opening of Schell Hospital at Vellore, and immediately on the opening of Lyles’ Hospital at Madanapalle, classes for the training of nurses and compounders were established under the lady doctors and nurses in charge. Other missions also send stu- dents for training to them. GENERAL, PRIMARY: EDUCATION: Village and “Church” Schools. Consonant with their promptly enunciated policy of educating the youth of the Christian community, the founders of the Mission established day-schools in connection with each head station church, and at every Christian village where there could be gathered even half a dozen children. This minimum has been increased as appreciation of and desire for education has increased. The Catechist in charge of the congregation is also the teacher of the school when neither is large. The poverty and ignorance of parents in villages combine against schools. At first, espe- cially, difficulty is experienced, and pressure must be exercised, in gathering pupils. But from these unpromising conditions and materials, have been produced, by promotion and develop- ment in boarding schools, a generous proportion of the Chris- tian Agency of the Mission—-even some of the ministers. With passing years these Christian day schools have been opened to, and patronized by, the non-Christians around them. In 1913 there were 166 of these village schools, attended by 1,259 Christians and 3,391 non-Christians. One-third of the Christians were girls—and a smaller proportion of the non- Christians. These village Christian pupils are the chief source of filling the boarding schools. EVANGELISTIC-EDUCATION WORK. Originally opposed in policy to it, the Mission now (1914) has an extensive evangelistic-education work. This, as pre- viously intimated, has come about chiefly by opening to non- Christians, schools established for Christians, modifying and 62 improving standards so as to attract the former while doing increasing service to the latter. In fact the non-Christians render considerable aid by the school fees they pay. A few boys’ schools have been established to reach non-Christians. The first was at Vellore in 1880. Punganur High School. The most noteworthy was that at Punganur, taken over by the Mission in 1889 at the request of the Rajah, and carried on twenty years with daily Scripture instruction; and in 1909 returned to the Rajah at his request. Hindu Girls’ Schools. Practically all schools specifically opened for non-Christians are those for girls, whose Hindu and Mohammedan parents would not send them to a Christian or a mixed school. Indeed the first schools for non-Christians, as already stated, were those opened by Mrs. Mayou at Arni, in 1866, and Miss Mandeville and Miss Chapin at Vellore, in 1872, the two in Vellore having done steady service over forty years. These schools are only in important centers, two, three and even four being in some. There are now (1914) eighteen, of which one is for Mohammedan girls at Punganur. Most are well housed in suitable buildings erected through the aid of the Woman’s Board of Foreign Missions. The entering wedge of educational work for non-Christian boys through the opening in 1876 of the new station school at Tindivanam by Rev. J. H. Wyckoff would seem to have been the precursor of a revolution in the mission’s educational work, if one should judge by present (1914) statistics. The non-Christians outnumber the Christians three to one. Count- ing all boys and girls there were (1913) 7,261 non-Chris- tians against 2,123 Christians. Two remarks may be made. This host of non-Christians daily under Christian influences and instruction is a wonderful opportunity. And the Mission has consistently given its very special effort to developing the Christian youth for their personal gain, to raise the status of the whole Christian community, and to provide the needed male and female Christian workers in its varied congrega- tional, evangelistic, educational, medical and industrial work. This threefold result has been and is being attained. Annual Bible Examination for Christian Workers. ‘This is a phase of the work which is educational in its nature and con- gregational in its purpose. Its object is to equip the workers bet- ter for their work, and to stimulate and nourish their personal spiritual life. So early as 1804 the first step was taken by gath- ering male workers semi-annually for a period of instruction and examination. In 1882 this was developed into a course of study in an Old Testament and a New Testament book, and some subject in theology or Church History to be carried on during the year, followed by an examination with a system of grading, promotion, reward and discipline. Much importance is attached to it. In 1897 female Christian workers were in- cluded. All are now (1914) grouped in three grades, special notes are provided, guiding the study, and prizes and certifi- cates are awarded each class—men and women having differ- ent subjects, examinations and prizes. MEDICAL. WORK. The story of the development of the medical work in Chap- ter VI. (pages 31-37) is complete enough to obviate further details. The recent increase has been in work by and for women, not so much because the Mission does not desire to de- velop that by and for men, as that men more freely use exist- ing Government Hospitals, men may be reached in other ways than women, and lady doctors and nurses and money for open- ing work among women and children have all been found more quickly than the aid sought for the development of work for 64 men. The Mission has been pee Indian medical workers, five young men having completed (1914) a four years’ course and been assigned to various eae The Mission plan is to open dispensaries in outlying important centers. Descendants of Dr. John Scudder—the pioneer of American Medical Missionaries in India—and friends are raising a fund to build a Scudder Memorial Hospital in the Arcot Mission by the centenary of his birth—1919. UNION WORK OR CO-OPERATION. Another development deserves record. In earlier days Foreign Missions, as churches in home lands, had not much to do with their neighbors. When interests crossed, friction re- sulted. Old records show serious unsettled differences with neighboring missions. Comity was not common then. A great change has come. To trace its steps, and illustrate its causes is beyond our scope. Certain influences may be named. First the greater emphasis on essentials natural to pioneer work, together with the recognition of the common foe, the common task, the common need, the common inadequacy. Second, the meeting of missionaries at Conventions and Hull Stations, the resultant friendships, and the realization of the essential oneness of the great task. Third, actual co-operation in inter-denominational societies and phases of work—pre- eminently the Christian Endeavor Conventions and Unions, and the All-India Decennial Conferences. In this co-operation of missions as in the union of churches, the Arcot Mission has had a creditable leading part. In proof read this tabulation: The Arcot Mission shares with other missions in maintain- ing The Union Normal Training School for Men, Ranipettai, The Union Tuberculosis Sanatorium, Madanapalle, The Union Theological College, Bangalore, _ The School for Missionaries’ Children, Kodaikanal, The Language School for Missionaries, Bangalore, A Tamil Literature Missionary, and such union organizations or committees as The Representative Council of Missions, The South India Missionary Association, The S. I. M. A. Vernacular Examination Board, The South India Missionary Educational Council, The Arcot Local, South India Provincial, and All India C. E. Unions. A few details will aid in realizing the service rendered by these co-operative efforts. The Union Normal School is maintained by and serves five Presbyterian and Congregational Missions. The Wesleyan and Danish Missions are proposing to join in it. In its incep- tion and development Reverends W. I. Chamberlain and L. R. scudder have had the leading part, Rev. J. H. Maclean, of the U. F. C. Mission doing much for it. The Union Tuberculosis Sanatorium is supported by eight missions. To Reverends L. R. Scudder and L. B. Chamber- lain and Dr. L. H. Hart it chiefly owes its existence, Dr. T. V. Campbell, of the L. M. S., having greatly aided at times. The Union Theological College is maintained by seven mis- sions representing Congregationalists, Lutherans, Methodists, Presbyterians and ourselves. The School for Missionaries’ Children, at Kodaikanal, on the Pulney Hills, now serves nine missions by facilitating the continuance in India of missionaries’ children several years longer than otherwise possible. To Dr. and Mrs. Wyckoff it owes more than to any other missionaries. The Language School for Missionaries, supported by nine missions, in 1914 assisted 32 young missionary recruits in ac- quiring ‘Tamil, Telugu or Kanarese, and learning something of Indian religions, customs and history, and of missionary methods and problems, under the direction of missionary au- thorities and superior vernacular teachers. Hitherto young missionaries have had to struggle alone, and often without ex- pert guidance or competent Pundits. The Tamil Literature Missionary is one selected for his knowledge and ability in Tamil, and supported by ‘S. I. mis- sions, to produce Tamil Christian Literature—a Tamil Bible Dictionary being in the press in 1914. The Representative Council of Missions is the India branch of the Kdinburgh Continuation Committee, with service and possibilities yet to be realized. The South India Missionary Association, as its name repre- sents, 1s composed of South India Missionaries—over 400 being members in 1914. It speaks on their behalf to Govern- ment or other bodies, and gives isolated missions or mission- aries invaluable support. The 8. I. M. A. Vernacular Examination by thoroughly com- petent committees provides for the testing and certifying of new missionaries in the vernaculars, thus placing this test on an impersonal, impartial basis, and giving all a uniform stand- ard examination. 66 The South India Missionary Education Council provides a means of counsel and representation on the great educational work and problems of missions, supplies expert advice to in- dividuals and missions, and speaks on educational policies and regulations, The C. E. Unions have done large service in bringing mis- sionaries together, also Indian Christians, and arousing cou- rageous enthusiasm and voluntary service. Still other avenues of co-operation are opening, Vellore hav- ing been named as the site for a Union Women’s Medical Col- lege and for a Union Vernacular Theological Seminary, by the missionary representatives advocating them. These and unmentioned co-operative activities have minis- tered to genuine economy of force and funds and efficiency in policy and activity. VIII. RESULTS: Statistical. Statistics have their story for these sixty years. A tale of progress and development may be read from the stat- istics of every tenth year which follows. THE FORCE (Mission organized 1853) 1863 | 1873 | 1883 | 1893 | 1903 | 1913 “Missionaries (Men Eee yey | 8 4 G25 5. 8 9 in active work ~ Wives ..........| 8 4 een Seg 8 8 on the field (Single Ladies. | .... m4 ee 5 11 (Ordained 7 a ae Sate 18 Indian-Christians ~ Unordained .. Sak 8) ee} 110 134 211 325 ( Women .......... 1 jE aks 45 95 194 PNon-Christiansenio3 scious oy Te opel 04a 1 25) ies y99 Total Indian Force.......... 33 92 148 | 291 444 | 686 * The number of male missionaries and wives in active work on the field has scarcely increased in sixty years. But single lady missionaries have been coming to the rescue, until they exceed the men. The steady increase of Ordained Indian men has been not only in numbers. Our eighteen Indian Pastors carry a large and increasing share of the funda- mental congregational and evangelistic work. t The large development of educational work after 1883 involved the employment of*many non-Christian teachers. It is a satisfaction that the proportion has decreased from 36 per cent. in 1893 to 16 per cent. in 1913. Per contra, this very educational work has largely provided the increased proportion of Christian workers. Note how the Christian women work- ers are increasing. 67 A VILLAGE CHURCH AND SCHOOL CONGREGATIONAL WORK | 1863 | 1873 | 1883 | 1893 | 1903 | 1913 SJE 6 ROY DO See RD 2a : 6 (ey i 8 8 9 nO UUnCheSpunemiat twee oa | 6 17 15 22 18 17 COmmunieants 25 oo) oe. | 292 | 731 |1,625 |1,959 |2,539 | 3,063 Total of Congregations —.. )1,021 | 3,237 |5,405 |6,771 | 9,641 | 11,924 Indian Contributions ....... Rupees 1,134 | 1,690 | 2,450 | 7,066 | 8,575 Sunday Schools oie x 116) 173 212 “School Scholars EA ay x | 4,262 15,701 | 8,020 re OOCLOES merit estes cc il) cs a at x x 146 Co HAST aT ge oe ee nee oa torts 8 3,482 x Sunday Schools were in use before 1883, and the first C. E. So- ciety was organized in 1889, but the statistics given are alone available. The special periods of increase in the Christian community, shown under 1883 and 1903, followed on the two periods of special famine stress. This has both a bright and a dark side. The third special increase, shown under 1913, has been synchronous with renewed and emphasized evan- gelistic work, and ought to be a healthy growth. 1 The earlier policy of organizing Churches in each large Christian community has. been supplanted by a safer policy of organizing in one Church enough Christians, from neighbouring villages, to support a pastor. A number of old Churches have been therefore amalgamated. This has diminished the number of Churches, though the congregations are much stronger. , EDUCATIONAL WORK 1863 | 1873 | 1888 | 1893 | 1903 | 1913 Preparandi Students _...... | 10 27 7 | Merged into Theol. Seminary Theological Seminary .......... Page we 1 1 ih DULGeN tse te 2a aa ee Pe 16 20 18 Normalsechools:: 24606: Been th a: 1 1 De 2 SlrGentseenee. = ees: fa (4 13 ays) 54 Industrial Schools ................. ne 28 es 1 a) 2 SLUGEMLS 2 He ne af 96 87 95 COMER een nate BS ae an ave 1 1 Students ....... be EAs a ph. 28 89 HiGWSChOOls. te ore enaiacss. i, BN pe 1 3 4 ‘ Students _.......... ee om a 55 846 | 1,539 Primary Schools: 3.).2.255. en 46 91 110 144 177 iro kevaktse 302 Slits | 2, ODOM (40nd, 000.25 040 Hindu Girls’ Schools Bee 3 3 13 15 18 Students... Peale: 159 | 2380 780 900 | 1,954 Hostels (Included) ......... 2 2 6 i¢ 9 11 Students ( above J} ......... 45 100 | 139 334 443 (33 Motalalnstitutlons.....s.-4.. 13 50 96 127 168 205 MO CH OATS A ie Mera cae 312 |1,003 |2,300 | 4,708 | 6,983 | 9,489 Lem nCOMe stn = Rupees| #* * a 13,989 | 45,720 | 80,459 * Statistics are not available for these items. + The change in Mission policy in the ’80s, by which its schools were opened to, and multiplied for, non-Christians, is indicated by the rapid increase of students after 1883. 69 ADNATION SHAHAOOA OL LISIA S:AONAAAOD AHL MEDICAL WORK 1863 | 1873 | 1883 1893 1903 | 1913 BLO (CALS oer gee cai ta iv rte Se | 1| 2 4 DISPENSAN CS eect nesters oan ae Ole es i 4 8 MOtaWe GUC IS ae cette . .. |15088t) ... 11169} 349137/37022+ poe Lreatincntge ts _. |69039t| .. | # |85186}|86640° “Receipts ......... Rupees .......... ey ee) ae aUCor Lakesh _ +A variety in methods of tabulation at different periods and hos- pitals prevents these figures from furnishing a proper comparison. * Statistics are not available for these items. Dr. H. M. Scudder did medical work at the Wallajah dispensary in 1853-55. Lack of money and men closed this work until 1866, when it was resumed at Ranipettai by Dr. Silas Scudder. During 1880-86 the Mission again closed its medical work for lack of a doctor. Since 1887 it has continued steadily. The recent and large develop- ment of medical institutions is almost startling. The Money Factor. Money is a necessary agent. Undue emphasis should not be laid on it. But undue ignoring of it is unfair. Received in India. There is a gratifying tale—one that probably has never been realized, since it has never been told, as a whole. It is the tale of monies received in India for our Mission work. Investigations, undertaken for another pur- pose, discovered such surprising facts that they have been followed out. It involved delving into far past and incomplete records, and the result is not fully accurate, despite arduous effort. It is an understatement by probably Rs. 1,000,000. By decades the following sums have been received through the channels indicated. Decades |Churches | Schools |,/™dustrial ‘Hospitals Donations. Grand Departments | 1854—63 x ied? ETA ees 1,090 18,290 | 19,380 1864—73 5,915 Sait oe Wa dete 41,728 | 60,596 108,239 1874—83 11,942 x | 34,563 39,587 | 86,092 1884—93 19,290 59,272 x | 35,000] 45,053 | 159,215 189403 | 51,713 | 315,384/ 3,890 44,601 | 20,772 | 436,360 1904—13 teas | 472,731! 24,285 | 94,172| 15,922 | 706,545 Rupees | 188,295 847,387 28,175 | 251,154 | 200,820 1,515 831. x Monies were received but data are not available. 71 Remarks on Monies Received in India General.—Only sums of which there is record have been entered. Here again sums are known not to be included, e.g., Gifts from the American Bible and Tract Societies, Rs. 4,000 raised in India at the Mission Jubilee, Rs. 15,000 raised for the Madanapalle Church, Rs. 14,000 in the Widows’ Aid Society, and Rs. 14,000 in the Sahodara Sangam; besides special gifts such as the compound and bungalow given by The Rajah of Punganur, costly surgical equipments of hos- pitals, motor cars and cycles given for Mission work. Churches. The increase in the Christian community from 1904 to 1913 was 2,300, or 16%. The increase in gifts by In- dian Christians was Rs. 31,000, or 60%. This augurs favorably for self-support. Since 1907 receipts from purely Indian sources have been distinguished from “other sources.” Rs. 83,113 represents Indian Christians’ contributions, Rs. 16,325 represents receipts from “other sources” for Church work, in the last decade. Schools. 50% of these receipts are from Government grants, 25% probably are from the fees of non-Christian pupils. Industrial Departments. These figures represent the net gain by sale of manufactured articles over the cost of ma- terial which went into them. Government grants and pupils’ fees are included under schools. Hospitals. For a decade and a half Government paid the whole net cost of the Ranipettai Hospital, averaging Rs. 5,000 a year. Before and since that period it has made annual grants to that hospital. The hospitals are increasingly earning their upkeep. Donations. In the early days of the Mission generous gifts were received from local English officials and friends. From 1884 to 1904 some Rs. 30,000 came from Australia after a visit there for health by Dr. J. Chamberlain. In recent years Rs. 20,000 has come from the “Substitute Band” through Mr. and Mrs. H. B. Gibbud of Springfield, Mass., U. S. A. Is this not a magnificent testimony of the appreciation by converts and Government, by Indians and foreigners to the work that has been done “In his Name’’? As we look back even thus imperfectly, over these sixty years, well may we sing. “Jehovah hath done great things whereof we are glad.” ry 72 Property. The property in land and buildings acquired in India consists of the following, as estimated: ielbarcembnickmachtitreness: with lamdem sme cen comet iets ae $29,000 2. Village Chapels and School Houses, with land......... 17,000 3. Educational Buildings and Hostels, with land.......... 134,000 APLOsSpitalcmancdaWispernsariesys withe laind ne eterna 31,000 5. Bungalows, Sanitaris and Outhouses, with land ........ 66,000 OMVViOtkeCSmmElOuseso « Within lande = setae ater eee tienen 30,000 $307,000 Endowments: MLC OLOw ied IM SeIMINAT Yd ack casi ee coda tea $74,000 Woorweesm@ olleses i eis ieee enema es 10,000 DPiGiiePhid ee COO se oes Lk aes a Scat fae: 20,000 ES alae aa eee eo ee cee Sly aa ad Pome eke 40,000 Wells’ Funds (15,000), Nevins’ Funds (14,000), LOteeN ative me reachersa .>... Page 41, No? 6 Paoidecritez on Vaceroy: OL Indiasncsatenss. 2. ee SSeS. Educational Work of Missions. siitenoecretanyeor state Lon india. Page 140, No. 29 Sir William Mackworth Young, Lieutenant- Governor of the Punjab, over 30 years an Gini alentiiee ITC Amaee ks teins cr, om ceo ee ate Bi Ashe "he Missionaries as Friends and Advisers. M. R. Ry. Tirumalia Pillai, Deputy Collector GliditciiMrociicda |)ean etn yey tito ee eee ee Paces 43.) Nowl3 Testimony to Missions and Missionaries. INO Deht Me OLS MOTE VICTIS OL, wANtILIOtpmene nee ene Page) 59) Nov 4 Mirsmiscapellasbird Bishop, bravelen asec e ees. OLN) gcaee eo. Sir William Mackworth Young, Governor of INCRE AILIL IA Damen eette cecsttri tent ot ny eC te eee oe SS. Gane iinew\Vaharajanvor lraviancOnem. sashes vee eee: SES Dae ky Be Babu Keshub Chunder Sen, Founder of The EVGA OMS AAT Cre tte ore share caters ake eee eee Pe AUN sev: IDA casein ING) Gdoaechopooncouee ~ Ieee S ile Se Uiewruindise Newspaper, Nadtacie-+ acca ine LOO. mme mmnlG General Service rendered by Missionaries. Mice SecketaryrOl orate tom idiauenmesceee : Page 180, No. 11 Sir Richard Temple, Governor of Bombay, OVietoUNy ears an. OliCciall ins lndiaye eee te: Tye aE 28) ix. ANele, MOLINE Clee This is as bright and definite as are the promises of God. For it has been decreed by One who falters not, and never fails, “T will also give Thee for a light to the Gentiles, that Thou mayest be My Salvation unto the end of the earth.” “The Gentiles shall come to Thy light, and kings to the brightness 77 of Thy rising.” ‘Yea, all kings shall fall down before Him; all nations shall serve Him.” The dawn of that day is beginning to break, even in India. Already 3,876,203 of India’s sons and daughters, of whom 2,345,575 are in -the Madras Presidency, bow the knee to Jesus. Into other millions of minds the truth has entered, and is gradually making itself felt. Upon still more millions has the conviction fixed itself that the hated Nazarene is getting to Himself the victory, and that their hoary systems must lick the dust before Him. The Brahman editor of a vernacular newspaper has said: “The names of your missionaries become household words in this district by the love and sympathy they almost invariably bring to bear upon every department of their work. A silent and wonderful revolution is taking place in Indian minds, many in India are imbued with the Christian spirit, and breathing Christian thoughts, and adopt- ing Christian modes of charity, which would have been a phe- nomenon a few years ago.” A Tamil circular designed to rouse the Hindus to united op- position against us, scattered in the very streets of Vellore, contained this wail: “How many thousands of thousands have these missionaries turned to Christianity? On how many more have they cast their nets? If we sleep as heretofore in a short time they will turn all to Christianity, and our tem- ples will be changed into churches. Do you not know that the number of Christians is increasing, and the number of Hindu religionists decreasing every day? How long will water remain in a reservoir which continually lets out, but re- ceives none in? Let all the people join as one man to banish Christianity from our land.” That Hinduism is disintegrating is indeed admitted by all. Yet the antagonism of many of the leaders of Hinduism to Christianity is, if possible, even more intense. Skepticism, agnosticism, theosophy they clasp to their breasts. “Any- thing but surrender to King Jesus” seems to be their cry. This makes it the more imperative that, before they have ral- lied under a new flag, we should redouble our efforts, and strike for immediate victory. Our Opportunity. For such an immediate advance what a position does the Reformed Church now hold in the Arcot Mission, if she will but send on adequate supplies and. re- inforcements. The vantage ground gained, as particularized in former chapters, by the enlisting of the 12,000 converts in our mission would not be half so great were these Christian 78 converts all living in a small circumscribed area, as in two or three large cities, or towns, for they are now (1914) residents in 217 towns, villages and hamlets, scattered through many taluks, or counties, among 2,700,000 of people. Not one large lump of leaven in a huge, inert bulk of meal, but 217 living masses of leaven that shall form so many centres the quicker and the more thoroughly to lift up all parts of the superin- cumbent mass. These 217 centres now occupied by Chris- tians.may be viewed as so many strategic points gained and held bya determined soldiery, from which a united assault may now be made on the half disheartened enemy all around. To Jesus Christ are they as determined not to surrender as was Saul of Tarsus, when he started for Damascus. But they will yet surrender, as did Saul, if we fail not in our duty. That keen observer of native character and the currents of native thought, Sir Charles Elliott, Lieutenant Governor of Bengal, after thirty years of closely watching missionary activities in many provinces of India, and studying trends of Hindu thought, said in a public address in India: “There is unques- tionably an undercurrent working among the higher classes in India toward Christianity, in spite of all the open manifes- tations against it, and we may look forward with confident expectation to the day when all India shall bow at the feet of Christ, Who alone can uplift, purify and save.” An educated Hindu has borne this testimony: “I have given the subject of social reform my best thought and attention these twelve years. My conviction is that the liberal educa- tion of women and the consequent happiness of the home is possible only in the Christian community. It is Christianity that permits the postponement of the marriage of girls. It is Christianity that allows widows to remarry. It is Christianity that gives fallen women a chance of reclaiming themselves from evil ways. It is Christianity that allows foreign travel. It is Christianity that teaches the dignity of labor. It is Chris- tianity that allows all facilities for being rich, wise, and philan- thropic. It is Christianity that gives free scope for women to receive education. It is Christianity that gives salvation with- out the laborious and multifarious ceremonies. If ever the Hindus are to rise in the scale of nations, it must be by Chris- ‘tianity, and Christianity only. Some of my Hindu brothers may say that agnosticism or atheism may produce these re- sults; but I do not believe in that. Man cannot do without religion.” Blessed that Church, blessed those people who have a hand in hastening India’s redemption. 79 INDIAN GIRLS SALAAMING THEIR THANKS List of Missionaries Went Out. Rev. Henry Martyn Scudder, M.D., D.D..., 1851 Wires annye (loewis) Scudder %..)......22- 1851 Neves VWiliamayy ocudder, Ly.) f.e%n ase a: 1852 1884 Mrs. Elizabeth ©. (Knight) Scudder ...... 1852 Mrs. Frances Ann (Rousseau) Scudder.... 1858 Pie let Gc CUMUER) am <.2)« yesh asian Salat 1854 RoR eSCDIP SO CUGCET 20 os ie vic wasthoe ates ces 1853 Mrs. Sarah A. (Chamberlain) Scudder .... 1853 inevesareusyy socudder, MDs DD Dia. 42% 1855 Nace \tlia Ga (coud win) ocudder ,22%.....> 1855 iewm@ezektemesscudder, M:D.) DD. tn. 1855 Nitcmoabatigin.( Uracy.).,scuddér +. a.-anes 1855 DAMS Gms tedmCUICCEL Matas’: af af.crts © 4a eee els 1855 PR CHME GO SEDLMVEA VOU! iets ninco s ia da ARs ard sla 1858 Ric ateareusy aultz i) Mayo se. ne ee 1858 even acom Chamberlain, M.D,.D.D, ELD. 1859 Mise hariotte ©. ( Birge) Chamberlain; 73.- 1859 ever oiecatoaescudder, MD g 8. coniaeen ns 1860 Weewvariannon Conover) scudder 2. 7s... 1860 hermanos cudder, Mi Dos Dp eye see 1861 Nismo optima eld) sscudder.. .%.2 ope 1861 Wisco vattiamle wlandevilléy. 4.) 5.es ne teee 1869 itSse OSepMiNer GHAPIN Cis. « stele osciesteiee 1869 ikashin Wenebays: 5 Un Rete gers Gere eae Oe SEINE 1872 IM nse A leidas Me, (V ennema) Heeren 22.7)... 1872 eer wlonimrer yy Vy CKO. LL). ce teas 1874 1892 Mrs. Emmeline J. L. (Bonney) Wyckoff.... 1876 MrssGertrudes:.( Chandler) Wyckoii...~.- 1892 PicorysMartyorocudder, |r.,-M.Dian, .% eau. 1876 81 Retired: 1864* 1864* 1873 1895* 1854* 1895 1856 1860* 1860* 1910* 19135 1876* 1876* 1861 1870* 1870 1908* 1909* 1874* 1874 1900* 1881 1874 eA 1877* 1886 1886* 1882* List of Missionaries—continued Went Out. Mrs, Bessie M:- (Scudder) Scudder. 22. ar 1876 Miss JuliatG@escaddens ip ee cere eee 1879 Revs John WoiConk tints ative te veenitaien? 1881 Mrs. Elizabeth J. (Lindsley) Conklin ...... 1881 Rev.vambettus HekhuiseM Die ee 1881 Rev. EzekieluG pecuddét, | t.ic-5 tite 1882 1904 Mrs. Minnie Eo (Pitches) Scudder. eer 1882 Mrs; Mabela( jones)» stnudder. a. ene 1889 1904 Miss (Mkts ocudd €hieeucter ore me 1884 Rev. Win. Chamberlain ive ee sewers 1887 Mrs. Mary E. (Anable) Chamberlain...... 1891 Rev. Lewis? Roocuddér avi D aap atau 1888 Mrs. Ethel #0 (hisher) scudder... ee ee 1888 Revs Lewis, Bb eChamber lainey. ners cece 1891 Mrs? Julias(Anable)<@ham beriaire ss een 1897 Miss *lhizzie-vonvberve cu. tras et aceienr. ae 1893 Revi sjames* Ay DeAttics: mate. ere eee ee 1893 Mrs.” Margarete Dallmieattion smrws see nace 1893 Miss: Vowisas bho sitatts Dee ee eee 1895 Rev: Henry, uizin gage ren sere ae eee 1896 Mrs. Susani(Antvelink) hluizingdece eee 1896 Rev. Henry Ure cuddetac, (ieee eae 1890 1897 Mrs. Margaret {(Booraem) ‘Scudder... >... 1897 William “HH? oarragie esse, ieee 1897 Mrs. Elizabeth (Walther), Patrareii7 202. 1897 Review alters Eeeseudderseeee sere ee 1899 Mrs. Ellen (Bartholomew) Scudder, M.D... 1899 Miss. Ida. "scudderai 2 eee ee 1890 1899 Miss eA nniewt © HanGoci eae eee eee 1899 Miss Alice® Be V an Doreni=ss: = er en ae 1903 Arthur: C:\Cole* taro) ages 9 oe ern ee 1905 Mrs.-Anna M<*(Paddoclk)Colesrcnise. ane 1905 82 Retired. 1882* 1891 1891 1888* 1901 1883* 1901 1906 1906 1915 1915 1901 1899 1899 1894 1914 1914 1894 1915 1915 List of Missionaries—continued Went Out. Retired. MisseHeénnetta: Wynkoop Drury... ..s..... 1906 PC CEELCIT VaELONCO OU CE. o:4 ae bess eu uy oe oS 1907 1914* Mrs. Lavina M. (DuMond) Honegger .... 1910 Wie ociamyealOughtOn is. s.. 0m scenes 1908 a COM DeErAr MN GttsCh alte wise Pete wae vere $4 1909 Mrs. Bernice M. (Takken) Rottschafer .... 1910 WitsomVidtedretwRottscharer:. 0.2%. aves 4-2 1909 Witcomosepnine Vaole Winkel ep seys deters s 1909 irs Saran le: VINK EL vavspcls mes aioe mie cue > 1909 Tee GUM eee OV OL) Le Pore auth eco. ar 05 Solu iitar os 1909 Bipcmecliew (Over) | NOV ec cas vind ste oes 1909 even Onis efinald. Duffield). ....- 0.4... 1910 LOUZ itemettiae Campbell) Duftield..:c20.. 0... . 1910 NN PoC OSE DUR NP IZO0) aces euin etek 2 od 1910 1911 WremDorothye va ocheirer)) c1z00..< 22... 1910 191 1* isceahe hainiat sae WANE Sev 4a) 1G eer ate irae 1915 Pata CCeL OClLEl mene e', Oil. ake mie tate st | eA) Miscmiiudayv ss ollards MDs iad. ek Sak es 1913 Rr ioomrteeO@ es Win) se, Na. caw tKiG cow sie ae 1913 * Deceased. 83 S - f = + ae <4 7 7 4 . ~~ Og - on 7 : — , - = y 2 eS © “7 = = 7 “ ~ 4 : v _ . , Ae 7 ‘ a - ; i “ee ) “i — a A.